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country is to be attributed to the former negligence of the universities in this respect. From the very great improvement that has taken place during the last few years, I am sanguine enough to anticipate the happiest effects. Nor has the system already been without its fruits; for I believe that the improvement in the moral character of the university has kept pace with the attention bestowed upon the subject of religion; and that, while the students as a body, in the present day, are more orderly and more moral than they were formerly, the improvement is most conspicuous where the proper religious character of education is most systematically kept in view.
Now, how would the admission of all classes of Dissenters to our colleges operate upon this system of instruction? It would clearly not only shut out the fair prospect of improvement which now exists, but would also make it impossible to maintain for the future the plan of education now carried on. It is not a mere case of a few formal lectures. It is not, as it is frequently represented to be, a mere case of attendance at chapel, though even this presents no inconsiderable difficulties; but it is a question of such religious training and instruction as may fix the principles and form the character. Would it, I ask, be possible, in the supposed case, to conduct this satisfactorily? We neither could force upon Roman Catholics, Socinians, or Quakers, (to say nothing of Jews, or
