is inducted, or with the practical duties which he ought to perform, accept of a professorship even of divinity or Hebrew. Either the church-living should be such as to occupy by its duties and reward by its emoluments, the whole of the incumbent’s time, or it should be so altered as to bring it to this state. With regard to the professorships, again, it is extremely doubtful whether even such of them as divinity and church history can be profitably placed in the hands of the parsons; at any rate, one would very naturally think that the duties of a professor’s chair should be sufficiently arduous for occupying the whole of a mind as large as that which falls to the ordinary run of clerical persons; while, in the case of those of logic and rhetoric, the arts required in the Parliament-House, the grand theatre of logical wrangling and rhetorical display, not only in the Athens, but for all Scotland, the clumsy concatenation and leaden style which I heard, even in the Athenian pulpits, are strong presumptive evidence against the propriety of having them intrusted to clerical hands. But it is not to those professorships alone that _eorum ministrorum_ aspire. Not many years have gone by since the whole Athens was thrown into confusion, because one of the brethren was not permitted to squelch his carcass into the chair of mathematics, and become the successor of MacLaurin, and Stewart, and Playfair; and had he succeeded, the Athenians would perhaps ere now have had a clerical expounder of “Dirlton’s Doubts” in the chair of law, and a holder forth in the Tron Kirk wielding the anatomical scalpel during the week. The objections taken to the better-qualified candidate upon that occasion, were such as to throw considerable light upon the feeling of _eorum ministrorum_ toward the university, and to enable one to form a pretty accurate guess at what will be its state if their unquenchable longing for it shall ever be fully satisfied. The exception which they took was a grave charge of infidelity, founded upon an allusion to David Hume, contained in a note to a purely philosophic book, and a book, too, which, both from its subject and its style, was never likely to get into general circulation, and would be read by nobody, merely on account of the note--the only part which was impugned as being contrary to the canons of orthodoxy.