Introduction to Dr.
Chalmers — Attends the Moral Philosophy class— First appearance at this
class — Letter to his father, on the formation of the University
Missionary Society — On the same, and other topics — Mr. Duff’s account of
the progress of his religious views -- Letter to his parents, on the death
of a younger brother — Letter to Mr. Orme, partly on the same subject—
Letter to his mother—Letter to his brother—Letter to his sister— Letter to
an afflicted friend — Letter to the same — His diligence at Dr. Chalmers’
class — Letter to a young friend — Letter to his father— Success during
the third session at College—View of John’s talents and character at this
time, by a fellow-student.
Two events of considerable
importance belong to his return to St. Andrew’s, for the third session, in
November, 1824— his introduction to Dr. Chalmers, and attendance on the
Moral Philosophy class, taught by him; and the formation of a Missionary
Society among the students of the University. Of the Doctor, young
Urquhart had long been a passionate admirer; and, to be one of his pupils,
was the object of his most ardent desire. He was too modest to anticipate
the enjoyment of Dr. Chalmers’ personal friendship, in the high degree in
which he afterwards enjoyed it; but which it is evident was most
gratifying to both parties.
Moral Philosophy, as it has
been usually taught at the Scottish Universities, is one of the most
dangerous and ensnaring studies in which a young man can engage. Instead
of being, as the designation of the science imports, the philosophy of
morals, it is commonly treated as the philosophy of mind, and is chiefly
directed to the varied and perplexing phenomena of mental perception and
operation. Instead of connecting ethics with the revealed will of God, it
has too often been employed to gender scepticism, and foster the pride of
intellect. Hume and Malebranche, Berkeley and Reid, are more appealed to
than the writers of the Bible; and many a young man who went with his
principles tolerably correct, if not altogether established, has left the
class a sceptic, or a confirmed unbeliever. The occupation of this chair
by such a man as Dr. Chalmers is of incalculable importance. It secures
against the danger of those speculations which—
"Lead to bewilder, and
dazzle to blind,"
and provides that morals
shal1 not become the enemy, but the handmaid of religion.
With missionary objects,
young Urquhart’s early associations had made him familiar; and his mind
having become deeply impressed with the importance of eternal things, he
was exceedingly desirous of interesting others in the noble object of
missionary exertion.
Of his first appearance in
the Moral Philosophy class, and, also of the exertion which he made to
accomplish the other object, I have been furnished with a short account by
his bosom friend, and contemplated associate in foreign labours, Mr. John
Adam. The following extract from a letter to me relates to both: —
"My first acquaintance with
John Urquhart, commenced at St. Andrew’s, in the winter of 1824. I had
gone chiefly for the sake of Dr. Chalmers’ Lectures to that University;
and, besides my brother, was totally unacquainted with any of the
students. The first subject given out as an essay to the class, was on the
divisions of philosophy. The Doctor had introduced us to his department of
the academical course, by some general observations on this topic. He
wished us each to give an abstract in our own terms, before entering on
the main business of our investigating moral philosophy. Not as yet
familiar with any of my fellows, I was particularly struck when one of the
youngest in the class, with simple dignity, (though, as he told me
afterwards, with great perturbation of mind,) read an essay, which, for
purity of style, for beauty of imagery, and a masterly delineation of
thought, exceeded everything we had then heard. Nor could I but rejoice,
when at the conclusion, a universal burst of admiration (which was
evidently participated in by the Professor), proceeded from all present. I
need only say, that his character, thus established, was maintained during
the whole course. The decision of the prize, both by Dr. Chalmers and his
fellow-students, awarded him the first honour they had it in their power
to bestow.
"Soon after his first
appearance in the class, I was happily introduced to him, at the house of
one of Mr. Lothian’s deacons, a Mr. Smith; when he mentioned a plan he was
then meditating: viz., to attempt the formation of a Missionary Society,
such as they had at Glasgow, which should not be confined to the Hall of
Theology. This project was carried into effect a few days after; and a
number of names having been collected from the Philosophy College, a
junction was formed with a small society that had already existed amongst
the students of divinity.
"During the term of this
session, my friendship for John was cemented; and by studying together, by
walks and frequent intercourse, we became so attached, that, not to have
seen one another for a few hours, was an extraordinary occurrence."
In a letter to his father,
of the date of November the 3d, he communicates some particulars on the
same subjects.
"My DEAR FATHER — I
arrived safe here the same day I left you, and am again very comfortably
settled in my old lodgings.
"We have been attempting to
form a Missionary Society in our College, to co-operate with one which the
divinity students formed last year. We do not expect very large
contributions, and the assistance which we can render to the cause may be,
comparatively, but trifling: but the great object we have in view is to
obtain and circulate missionary intelligence among the students; a thing
which, we trust, with the blessing of God, may prove useful to themselves;
and, though not directly aiding the cause, may, in the end, prove highly
beneficial to it. For this purpose, we propose holding monthly meetings
for the purpose of reading reports, and conducting the other business of
the society. We wish also, if possible, to collect a small library of
books connected with the subject; and what I have chiefly in view in
writing to you about it is, that you may send any reports, or sermons, or
other works connected with missions, which you can obtain. You may mention
the thing to any of our friends who you think could favour us with any of
such publications, which will be very thankfully received. The formation
of such society in such circumstances is, I think, peculiarly interesting;
and may, if properly conducted, be productive of the most interesting
results; and I am sure the friends of the Saviour will be happy to assist
us in our operations. In asking for subscriptions, we have hitherto met
with no refusals; and, though we have not yet got many, I have no doubt
but it will succeed."
The following, written a
little after this, notices the state of St. Andrew’s, and some other
things relating to the formation of the University Missionary Society: —
"ST. ANDREW’S, December 15,
1824.
"My DEAR FATHER—As I do not
intend coming home at Christmas; and, as it will be some time before I
need to send my box, I sit down to write you a few lines at present. I
received yours along with a parcel containing a new watch, about a
fortnight ago; for which I feel very grateful. I am as comfortably
situated this year as I could wish. I have been introduced to some very
excellent companions at Dr. Chalmers’ class. The Doctor has brought a good
number of students from other Universities, many of them of very polished
manners, and, I think, not a few of very decided piety.
"The Doctor has thus not
only increased the number of the students, (which, this year, amounts to
about two hundred and fifty;) but those who have come for his sake, being
mostly of evangelical principles, he has thus, though indirectly, wrought
a great change on the religious aspect of our University. It is to this
chiefly, that I would attribute the success with which my efforts have
been crowned, in attempting to form a missionary society in our College.
We have got about forty subscribers, and have already had two meetings,
which we purpose to continue monthly. There have also been formed a number
of Sabbath-schools, one of which
is taught by Dr. Chalmers himself, and the rest by students. And, besides
this, several meetings are held, by select parties of students, for social
worship. Such a change, I did not certainly expect to see in my day. And
this has not all gone on without opposition. Not only were we refused a
room in the College for our missionary meetings, but the minds of the
people of that town are so influenced that, even yet, we are not quite
sure of a place to meet in regularly.
"On the whole, our College
seems, at present, to present an aspect something similar to that of the
University of Oxford, in the days of Hervey and Wesley. Among the rest of
my class-fellows, there is a young man to be very zealous in the cause of
truth, He goes out to the country and preaches every Sabbath afternoon, at
a place called Dunino; a place very much neglected; and on Sabbath
evenings, he has a meeting of fishermen, to whom he preaches.
"With all this to render me
happy, the remark of the shepherd of Salisbury Plain is still applicable
to me: that ‘Every man has his black ewe;’ I have not been able to get any
teaching," &c.
These letters show how much his mind
was now occupied with promoting the spirit of missionary enterprise among
his fellow-students. Instead of wondering that he should have met, at
first, with some opposition to his plans, when we consider the materials
of which colleges consist, it is rather surprising, he should have
been so successful. The state of religious zeal in the University of St.
Andrew’s, had, for many years, approached nearer to the freezing than to
the boiling point. The first attempt, therefore, to rouse and kindle the
flame, could not fail to produce a certain degree of commotion. This,
however, our young friend, and his associates met in a Christian manner,
and overcame by their prudence and good sense. Dr. Chalmers was early
engaged in its support; and others of the Professors also came afterwards
to encourage it. His friend, Mr. Duff; gives the following account of the
progress of John’s religious views and feelings at this time, and of his
exertions in forming the Missionary Society among the students: —
"At the beginning of the session of
1824-5, the traces of a gathering and growing piety were very observable.
‘Out of the fulness of the heart the mouth speaketh;’ and, accordingly,
religious subjects became with him, the great, the constant, the
delightful theme of conversation. Christianity was not now with him, a
mere round of observances — a matter of cold and heartless formality. It
engrossed all his thoughts, it gave a direction to all his actions; and
his chief concern was how to promote the cause of his Redeemer. One
evening, early in the session, a few of his companions met in his room.
The main topic of conversation was the blindness of the understanding, and
the hardness of the heart, with its entire alienation from God. This led
to a discussion upon the influences of the Spirit in removing the various
obstacles that oppose the reception of the truth as it is in Jesus. On
this subject Mr. Urquhart’s thoughts were striking, and his views
luminous. Our attention was then directed to the resistance made to the
offers of the gospel by the men of the world, and the want of universality
in its propogation. The efforts
of enlightened Christians in publishing the glad tidings of salvation, and
the operations of missionary societies, were then largely spoken of. The
vast, the paramount importance of this object as involving the interests
of time and eternity, was acknowledged by all. The question was suggested,
Is it not possible to form a Missionary Society among the students? By
some the idea was reckoned chimerical, from the co1dness and apathy well
known to prevail among the members of the University. By others, among
whom was Mr Urquhart, it was strenuously urged, that a vigorous effort
should, at least, be made for the purpose of forming an associations for
the promotion of so good a cause. I cannot now state the precise amount of
influence which Mr Urquhart’s arguments had on those present; only he was
most urgent and impressive in maintaining the propriety of the scheme, and
its probability of success. Paper was accordingly produced, and the
prevailing sentiments stated: the object being to procure a sufficient
number of subscribers friendly to the missionary cause, to justify the
formation of a society. A small association of divinity students had met
on the preceding year, in a private room, with the intention of reviewing
and supporting missions. It was suggested, therefore, that a union might
be formed between the divinity and philosophy students, (in the event of
the latter coming forward,) so as to form an active and efficient body of
members. The whole scheme, so ably advocated by Mr. Urquhart, succeeded
far beyond the most sanguine expectations. And thus originated the St.
Andrew’s University Missionary Society, which now ranks among its friends
snd supporters more than one-third of all attending the University."
As this society occupied so
much of his thoughts, and was, in fact, productive of some very important
results to himself and others; and, as the mode of conducting its affairs
was formed very much after the model of the St. Andrew’s Missionary
Society, of which Dr. Chalmers was the President, I am glad that I can
give some account of the latter from his pen. It was furnished to "The St.
Andrew’s University Magazine," a small monthly work, published by those of
the young men attending the theological and philosophy classes; and to
which Urquhart was an occasional contributor. Though written the following
year, it may be read appropriately in connection with the present period
of my young friend’s life. [See Appendix B.]
The interesting views and
reasonings of this well-written paper are deserving of attention from the
friends of missions. It shows how much may be made of this subject by men
of a discursive and philosopic turn of mind; and were missionary meetings
occasionally conducted in the manner pursued by Dr. Chalmers, they would
prove more interesting and instructive than they often do. Considering the
period during which exertion has been made to propagate Christianity among
the heathen, and the number of persons who are employed in the work, both
at home and abroad, it is surprising that some work, on what might be
called the philosophy of missions, has not yet appeared. The only things,
approaching to this character, are the "Hints on Missions," by Mr.
Douglas, of Cavers; and the work on "The Advancement of Society," by the
same highly gifted individual. But the former of these productions too
accurately corresponds with its title, to answer the purpose to which I
refer; and in the other, the subject is only noticed as one among many.
From these works, however, the germ of a highly valuable essay on the
subject of Christian Missions to the heathen might be obtained.
What we want is not an
increase of reports of yearly proceedings, and arguments derived from the
Scriptures, to persuade us that it is our duty to engage in this good
work; but a condensed view of the knowledge and experience which have been
acquired during the last thirty or forty years. What appear to be the best
fields of labour? -- what the most successful mode of cultivating them? --
what the kind of agency which has been most efficient, and least
productiye of disappointment?—what the best method of training at home,
for the labours and self-denial to be encountered abroad? — whether are
detached and separate missions, or groups of missions and depots of
missionaries the most desirable? These, and many other questions require a
mature and deliberate answer. The materials for such an answer exist. And
can none of the officers whose time is wholly devoted to the management of
our Missionary Societies furnish such a digest? Are they so entirely
occupied with the details of business, as to have no time or inclination
left for looking at general principles? Were more attention paid to the
ascertaining of such principles, and more vigour and consistency
manifested in prosecuting them, there might be less of glare and noise;
but, assuredly, there would be a prodigious saving of labour, property,
and life; and, in the end, a greater degree of satisfaction and real
success.
"The first requisite in
benevolent operations," says Mr. Douglas, "as in all other undertakings,
is system; a fixedness of design, and a steady adaptation of the means to
the end. Opposite to that of system, is the pursuing of what are called
openings, or the being caught with every change of circumstances and drawn
by every chance of success into new paths of pursuit, having no connection
with each other, and leading to remote terminations. Every step gained in
a system, strengthens; every step gained without it weakens. The first
object acquired leads to the possession of the second, and that to the
attainment of the third, if all the objects to be attained are originally
chosen with reference to the accomplishment of a plan. Every new object,
where there is no system, divides the already scattered forces; and
success, if pursued, might dissipate them entirely, and leave but the vain
pleasure of having a number of defenceless stations, each calling for
assistance, and all calling in vain, while the society only retained the
empty boast of an extended line of operations, and of being equally
helpless and inefficient in every quarter of the globe. On a system, each
part strengthens the other, the line of communication is held up entire;
as each point is gained, the whole advances; they are all in movement
towards the same position, and they rest upon the same centre of support."
I cannot pursue the subject
further, but the existing circumstances of our missionary institutions
call loudly for the consideration of these judicious remarks. I return to
the narrative.
Not satisfied with his
exertions in establishing and aiding a missionary society, and thus
contributing to diffuse the gospel abroad, John felt it his duty to do all
the good in his power to those among whom he lived. This led him at the
commencement of this session to engage in teaching a Sabbath-school, in a
village a few miles distance from St. Andrew’s. To this place he was in
the habit of going regularly every Lord’s day evening, and occasionally
also, on other days, when he could find time, for the purpose of
conversing with the parents; thus endeavouring to interest them in the
spiritual welfare of their children, and in their regular attendance at
the school.
These engagements have
often been productive of the most beneficial effects on young men intended
for the ministry, as well as on the minds of the rising generation. They
stimulate to the examination of the Scriptures, accustom the teacher to an
easy and familiar method of speaking and address; and increase his
acquaintance with the peculiarities of human character. The difficulties
he experiences in conducting such seminaries, and accomplishing his
wishes, will be found to arise from many of the same causes which operate
on the "children of a larger growth," whom he may afterwards be called to
instruct. And the mode of meeting these difficulties by a combination of
faithfulness and affection, of perseverance and prayer, will habituate him
to the exercise of principles and dispositions of the last importance, in
discharging the in duties of the Christian ministry.
To this kind of service my
young friend was much attached, as well from choice as from principle and
a sense of duty. He was sensible of the benefit which he derived from it
himself; and, therefore, wherever he was, though but for a short time, be
endeavoured to collect a few young persons around him. From the great
amiability of his disposition, he never failed to bring them together, and
to attach them to him; and, from his happy method of engaging their
attention, he was always rewarded, in seeing their love to the exercise,
as well as their personal attachment to himself. On his return home, at
the end of the session, he succeeded in establishing a meeting of a few
young men, of his own age, in his father’s house, once a week, for
conversing about the Scriptures, and for prayer; the benefit of which some
of them, I hope may yet enjoy. While there, also, during the summer
vacation, he taught a Sabbath-school in the neighbourhood of Perth; thus
evincing his sincerity and diligence in the improvement of every
opportunity of usefulness which he could command.
Having noticed his feelings
and views in regard to personal religion, and to the work of the gospel
abroad, and his exertions to promote its interests at home, it will now be
proper to advert to his progress in his literary pursuits, especially in
that class in which he made so distinguished a figure. A certain
description of persons, who are not altogether opposed to religion, but
who feel exceedingly cool in regard to its claims, both upon themselves
and others, are much disposed to allege, that if the attention of a young
person is much occupied with religious subjects, other things which he
ought to pursue, must be neglected. It is admitted that there is some
difficulty in perfectly adjusting the relative and proportionate claims of
religious and other pursuits, especially during the more active period of
human life. Wisdom is necessary to direct in this, and in many other
matters, which cannot be determined by the language of the Scriptures. To
which preference is due, no doubt can be entertained. "Seek ye first the
kingdom of God and his righteousness," is a plain injunction applicable to
all circumstances, and at all periods of our existence. True wisdom
consists in obeying that injunction, which will never fail to secure the
fulfilment of the promise, "and all these things shall be added unto you."
Should there be in any instance an excess in devoting what may be
considered too large a portion of attention to religion, surely it is a
very pardonable offence. If it be an error, it is an error on the safe
side. Allowances are made for individuals following the bent of a powerful
genius, when that genius is directed towards some earthly object; but,
unhappily, if the bent of the mind is toward religion, the feeling which
is manifested is very different. What is an amiable and praiseworthy
enthusiasm in the one case, is denounced as miserable and misguided
fanaticism in the other. The conduct which raises an artist or a poet to
the summit of earthly glory, places a Whitefield and a Martyn in the
pillory of the world’s scorn.
It is no common thing to
find a mind so nicely poised and balanced, as to be capable of giving
every subject of examination its proper degree of attention, and every
object of pursuit its just measure of importance. It will too generally
happen that when one thing, whether of a secular or spiritual nature,
obtains firm possession of the mind, other things will, to a certain
extent, be dislodged. There is usually, to employ the expressive
phraseology of Dr. Chalmers, "a shooting forth of the mind in one
direction;" and when this happens, other things must be obscured and left
behind. If, according to Spurzheim, the faculty of common sense consists
in the harmonious arrangement and operation of all the other senses, it is
very evident that the faculty is by no means so common. as the
phrase imports.
As it regards religion,
however, I am inclined to think, this is one of the libels which its
enemies are ever disposed to propagate against it. They maintain in the
face of all evidence, that the men who are clamorous on the subject of the
spiritual wants of others, are usually defective in their generosity to
supply their temporal necessities. In vain we appeal to our Howards and
Wilberforces, and thousands besides, in refutation of the calumny. It will
be reiterated till the world is regenerated.
I apprehend that it will
often be found that our religious men are among the most ardent and
devoted students. Few men have distinguished themselves more when at
College, than Martyn, and Kirke White; and I am happy that I can add the
name of Urquhart to the list of persons, who, under the noblest
considerations, devoted their fine talents and unconquerable ardour to the
pursuits of literature and science, that they might lay their crowns as
scholars at the foot of the cross.
I hesitated for some time
whether I should give a few of his essays in the Moral Philosophy class;
fearing they might not do full justice to his merits, and that to some
readers they might not be sufficiently interesting. But, knowing the
opinion of these essays, entertained by such a man as Dr. Chalmers, and
observing the beautiful simplicity of language and felicity of
illustration which they discover; by which the most abstruse subjects are
rendered not only intelligible, but attractive, I have resolved to present
them. The reader will thus see that he who was so much at home in
religion, was not a stranger in the walks of philosophy. [See
Appendix C.]
While engaged in these
interesting exercises of his academical course, and in the prosecution of
his plans of usefulness, he was called to sustain a painful trial, in the
death of his youngest brother. Nothing of this kind had before occurred in
the family, within his knowledge. He was suddenly summoned to Perth; and
after spending a few days by the dying bed of his brother, and
endeavouring to interest his mind in religion, he returned to St.
Andrew’s, as the nature of the complaint left it very uncertain how long
his brother might continue. On being informed of his death he wrote to his
father and mother, as follows:—
"ST. ANDREWS, January 17, 1825.
"My DEAR PARENTS — It is a
remark which I have somewhere heard, that God tries to bring us to himself
by mercies; but if this has not the effect, he makes use of trials. Like
the affectionate father of rebellious and disobedient children, he tries
to win us by love; and it is only our obstinate perseverance in our own
ways which forces him to use the rod. It is true, that our very
afflictions are signs of God’s love towards us; for, ‘whom he loveth he
chasteneth.’ But it is equally true, that they are signs of his
displeasure. We, as a family, have long been favoured with every blessing;
and it becomes us to ask, if we have been as grateful and as obedient as
became the children of so many mercies. A serious review of the past, will
make us wonder that our Father has been so long-suffering; that he has
withheld his chastening hand so long. It becomes us, then, to repent of
our unthankful and repining disposition, and to humble ourselves under the
mighty hand of God.
"It is a joyful thing, that, in the
time of affliction, God does not hide his face from us, nor remove us far
from him. But it is the very end of all our trials to bring us to himself
by drying up our channels of happiness, to lead us to the spring from
whence those channels were supplied; by breaking the cisterns which we
have hewed out for ourselves, to lead us to the fountain of living waters.
"I think I may say, ‘it has been
good for me to be afflicted;’ it has driven me to the Bible, and to a
throne of grace, as the only consolations; and never did the truths of the
gospel appear more precious. My Christian friends here have been very
attentive to me, and seem to have sympathized with me in earnest.
"This is certainly a
warning to each of us, to be also ready — a solemn exhortation to be
active in the cause of Christ; and whatever our hand finds to do, to do it
with all our might; knowing that there is no knowledge nor device in the
grave whither we are fast hastening.
"I am anxious to know what
impression this solemn event has made on the minds of my yet remaining
brother and sister. Death can sometimes affect the soul which has been
unmoved by the most solemn admonitions, and the most impressive eloquence.
I am very sorry that it is out of my power at present to write to them.
"The ways of God are very
mysterious. Had I been here during the Christmas holidays, I could, in all
probability, have got a situation, which would have enabled me to support
myself, and even, in a year or two, to have given you some assistance. It
was a situation as tutor in a very pious family in England. I had been
recommended as a fit person for the place, but as it had to be occupied
immediately, it was given to another, who is there by this time. From all
the accounts I got of it, it seemed a place where I could have been very
happy; and I could not help feeling disappointed. But it is a happiness to
think that it is a gracious Father that overrules all things; and that he
does all things well.
"P. S. Give me a more full
account of the latter part of my poor brother’s illness."
Shortly after this, he
wrote me a long letter, partly on the same subject, and partly giving me
an account of various affairs then transacting in St. Andrew’s, which he
knew would interest me.
"ST. ANDREW’S,
February 18, 1825.
"My DEAR SIR — I am really
quite ashamed that I have not sent you a letter long before now. I
intended writing by Dr. R.-----, when I sent up the catalogue of your
library; but it occurred to me that at such an early period of your new
settlement, when you must have been so much occupied with the bustle and
the confusion attending such an event, it would have been altogether out
of place for me to trouble you with a letter. It is now a month or
two since my father informed me in one of his letters, that he had heard
from you, and that you had kindly expressed a wish that I would write to
you from St. Andrew’s. I really have no proper excuse for delaying so
long, suffice it to say, that this is not the first time I have sat
down to address you, and that I might fill my sheet to no purpose, in
telling how often I have taken up the pen, and what circumstances have
hitherto prevented me from finishing my letter. You have, in all
probability, heard before now, that death has at last entered our family,
and has snatched away the youngest and healthiest of us all. Poor Henry
had thought himself dying from the first day he took to his bed, and had
expressed a great desire that I should be sent for. My father accordingly
sent for me; and on my arrival at home, I found my brother in a state of
very great agony, and quite unable to converse with me. I was anxious to
speak to him about that world whither he was evidently fast hastening; but
so excruciating was his pain, that he could not listen. I can remember,
when I asked him, after he had been violently crying out from the pain in
his head, what was the cause of all his suffering, how expressively he
answered, that it was sin. And at another time, on asking him if he was
afraid to die; he told me, No. But these short answers were all I could
obtain from him; the painful nature of his distress did not permit longer
conversation. After staying at home about a week, I found that I was
waiting for a change which might yet be far distant; and that I was losing
my own time without being able to render any service to my brother. I
therefore resolved to return; but I think I shall never forget the
bitterness of that parting. I felt far more then, than when I heard
afterwards, that my brother was gone. Henry begged of me not to go away,
and my mother with tears entreated me to remain; but I thought it my duty
to leave them; and in the issue, it has proved much better that I did so;
for my brother lingered for weeks after. I cannot say whether I was more
depressed or relieved by the letter which brought the tidings of his
death. I rejoice to think that his body was freed from very exquisite
suffering; but with regard to his soul all was uncertain. I would indulge
the hope, that his suffering may have have been rendered the means of
bringing him to trust in that Saviour about whom he had so often heard.
But it rests with God. To us there has been given no certain assurance of
his happiness. I hope I have myself been enabled to see in this
dispensation, the hand of an all-wise Father; and that it has not been
without a beneficial influence on my own soul. Separated from my earthly
relations, and deprived of the comfort which their sympathy might have
inspired, I was forced to seek consolation from that Friend who never
leaves his people. Never did I feel so much the need of the consolations
of the gospel; and never did its declarations appear more cheering and
consolatory. I could feel not only submissive, but thankful. I could say
with Conder, when in a similar situation:—
‘Oh, to be brought to Jesus’ feet,
Though sorrows fix me there,
Is still a privilege.’
But I have to regret that
the impression has been of such short continuance, and that my heart seems
ready to go back again to the vanities of the world. I can easily perceive
that if the gospel have not an abiding influence on the conduct, the mere
sentimenal tenderness, and deadness to the things of earth, which are
produced by the death of a friend, may, and will soon be forgotten. I know
you will forgive me for dwelling so long on this painful theme. You will
remember that the wound is yet green; and you know from experience how the
mind, in such circumstances, loves to brood over the cause of its sorrow.
"I must proceed to give you
some information about St. Andrew’s. I might tell you of the prosperity of
the College; the increase in the number of the students, &c.; but as these
things cannot much interest you, I shall just shortly advert to some
religious institutions which have been formed among us, and to the
spiritual state in general of our town and University. Dr. Chalmers has
effected a good deal by his own example and his own exertions; but he has
even been more useful in drawing to this place a number of pious young men
of various denominations, who have been the instruments of bringing about
a great change in the externals, at least, of our University. We cannot
indeed say; that any great moral renovation has been effected; but the
machinery, at least, has been erected, which, with the blessing of God,
may be the means of effecting it. We have now Sabbath-schools taught by
members of the University; and meetings for prayer among the students;
and, what is more astonishing still, a University Missionary Society,
consisting of about sixty members, who meet once a month for the purpose
of promoting the objects of the society. In connection with this last
institution, we have formed a small library of missionary books, which
have mostly been sent us in presents; and from the circulation of which, I
anticipate great good. This is an institution in which I take particular
interest, as I have long considered the object which it has in view one of
the most important, perhaps, the most important, which can engage the mind
of a Christian. And for some time I have even seriously thought of
devoting my own life to the cause of missions. I had long wished to find a
companion who could enter into my own views on this subject; and such an
one I think I have fallen in with this session. His name is Mr. Adam; he
had been boarded for some time with Mr. Malan, of Geneva, and he seems to
have imbibed much of the spirit of that excellent man. We have sometimes
talked over the subject of missions together, and I hope we may be yet
honoured to preach the gospel to the heathen. I am aware of the
difficulties to be encountered; and of the danger of rashly forming a
resolution of such importance; but even tha desire I have expressed to
you, is the fruit of much meditation and prayer. And I have communicated
it to you, in order to have the benefit of your advice. I shall always
look to you as one of the best friends I have on earth, and I trust my
father in Christ Jesus. I wish you would send me word about the
institution at Gosport. I have heard there is a great deficiency in the
number of students. I entreat that you will pray for my direction in this
matter of so great importance with regard to my spiritual happiness.
"I may mention, by the way,
that we have a Mr. H--- here, a Baptist minister, from London; of whom,
perhaps, you may have heard. He has come to attend Dr. Chalmers, and has
been very useful here. He and my friend, Mr. Adam, have established
several preaching stations in the country round, where the people seem
eager to hear the gospel.
"I am sorry that I am so
soon obliged to conclude; for I have not told you the half of what I have
to communicate. When I heard from home, my friends were well; and the
church had given Mr. Jack a unanimous call.
"Perhaps I have been too
free in still retaining the Hebrew books you were pleased to lend me. I am
devoting all my spare time to the reading of the Psalms.
"I shall be very much
gratified by a letter. Perhaps you may be interested to hear that I
preached, for the first time, on Saturday last, to a few of my
fellow-students, who have formed themselves into a society for extempore
preaching. We meet in the Divinity-Hall. Farewell." |