to be of quick conception; although believing the mind to be of limited capacity, and therefore liable to err, he was slow in expressing an opinion. He was a man of great observation and quick discernment. He studied human nature so thoroughly, and understood the workings of the mind so well, that, as I have heard students remark who have been called before him for misdemeanors, he could tell a man's thoughts before he himself was aware that they were in his mind.

But it was in the mild and mellow light of the domestic circle, that President Cushing shone with the greatest brilliancy. In 1827, he married Miss Lucy Jane Page, daughter of Carter Page, Esq. of Cumberland county. Three children crowned the joy of their union, two of whom with their bereaved mother now live to mourn their irreparable loss; and also to adore the goodness of that God who made it their happy lot and high privilege, to participate and enjoy for a season, alas! too brief, the devoted love, and by them, the never to be forgotten example of such a friend, such a parent! As a husband, President Cushing was uniformly amiable and affectionate. During the eight years of their union nothing ever occurred to mar their happiness, or to cause any other emotion than that of joy, that their lots had been united.

He was a Christian father to his children, and earnestly desired to conform their infant minds to the model given us in the Bible. Every way in which religious instruction could be imparted was readily adopted. He was particularly anxious to teach them to be benevolent, and for this purpose whenever an object was presented for aid, he always gave his children a small sum to contribute. His attachment to friends was warm and ardent. He was a friend in need; perfectly candid and sincere, and when consulted as a friend, no one could ever say that he deceived them by false appearances. If he professed regard he felt it, if he made overtures of friendship they were sincere. There was no dissimulation or artifice about him. He was open and frank in his manners, and very hospitable in his mansion. His house was always open for the accommodation of all. It was enough that a person was a stranger, or in distress, to secure his attention and services. He desired to benefit and befriend all, and no matter what might be the person's station in society, if he could assist him, it was readily and cheerfully done. He was truly the widow's friend; it was indeed a pleasure to him to wipe the tear from the widow's eye, and console her in her bereavement.

But we must now pass to the character of President Cushing as modified by the Spirit of grace. Although young when his mother died, he well remembered much of the good advice she gave him, and the solicitude which she manifested for his spiritual welfare. He was regarded as a very moral boy, and seems to have been early impressed with serious ideas of religion. At Exeter Academy he became acquainted with a very interesting and intelligent young lady, and was strongly attached to her. Their affection was mutual, and her death, which occurred before he left the place, we have reason to believe had no little effect in impressing more deeply his religious sentiments. "While at Exeter," says a class-mate, "I recollect asking respecting his choice of a profession, and alluded to his martial habits and inclinations. He remarked that he should have nothing more to do with war, and added with great appearance of sincerity, if I was prepared for it I would study theology, but I am unworthy, and know not what I shall do." Shortly after he was connected with Hampden Sydney College, he expressed a desire to leave the place and enter upon the study of theology, and at a late period of his presidency he said, "If I

had that abiding sense of God's presence, and could see clearly that I could be more useful in the ministry than in my present situation, I would immediately change my profession." From his repeatedly expressed desire to enter the ministry, it would seem there must have been some change of heart even in his early days, although he did not become a member of the visible church of Christ. The Bible from his youth was his constant study, and in college, in his family, and in conversation, he would make such remarks and give such advice, that all who knew him believed him to be under the influence of the gospel.

When Mr. Cushing was elected to the presidency, as his early history was not known, and not being in the ministry, which was believed by some to be indispensable to fill the office, his elevation created him many enemies in the surrounding community. Hence slander and envy were employed by those who found that he thought for himself, and would be ruled by no party, and by those who saw his greatness and were unwilling to acknowledge it, to destroy his character and sully his reputation abroad. Not being a professor of religion, innumerable reports were circulated, accusing him of deistical and socinian principles, and of every other heresy which the tongue of the slanderer could invent. Although full credence was given to these reports by those who did not know President Cushing, and by some who did, but who were unwilling to see a man of his age, (he was elected president of Hampden Sydney College at the age of 27,) enjoy so honorable a station, he remained perfectly indifferent and unmoved by them, and would take no steps to contradict them. Even in his confidential letters to his friends and relations, he never says one word about them, but begs of them (to use his own words to a sister in 1822) "to humble themselves before the living God, to embrace the religion of the Lord Jesus Christ, and secure an interest in his atonement." In a letter to an intimate friend preparing for the ministry, (dated 1820,) he says, "To see a young man preparing himself exclusively for the service of his Creator, is one of the noblest objects of which the mind of man can conceive. I wish I could say that I feel myself prepared for the same pursuit. It becomes us as sons of Rochester to use our greatest efforts to supplant error and promote true piety there." In a letter to a sister who was just recovering from a severe illness in 1819, he says, "We ought to act as becomes beings who will have to render an account to the Author of our existence for every thought and action; Oh! my dear M., have you not during your illness, thought frequently on death, and what your state is likely to be beyond the grave? Are we prepared to meet our God? is a question in which our dearest interests are involved. Should we compare the fleeting moments of time spent in self-gratification, with the endless ages of eternity in dark despair? Could we rightly see our depravity of heart, our alienation from God, and our need of a Saviour, I am persuaded we should not rest, until we had embraced the great truths of the gospel, and accepted salvation through Christ our Redeemer. It is extremely hazardous, it is impious, to slight the mercy of God. Let us reflect upon these things, and endeavor to accomplish the great object for which we were sent into this world, and prepare ourselves to enjoy the happiness of heaven. Let us make the Bible our daily companion, and esteem the opportunity of religious worship an unspeakable blessing."

I have made these extracts, and they might be multiplied, that a portion of the community whom he labored to benefit, may see, that although justice was not given him during life, it will be given to his memory, to the confusion of the slanderous. With the exception of his absence from the

Lord's table, he exhibited every evidence of the renewed heart, although he made no profession of religion, until May, 1829, while attending the Episcopal Convention at Charlottesville, Va. We can better show his feelings and sentiments, at that time, by an extract from a letter to a dear sister. "Your letter brought to my mind, very forcibly, that act of my life, which, when all other transactions of my unprofitable existence shall have ceased to please, or be forgotten, I hope I shall be permitted to contemplate with holy gratitude. I am unable to express, but I know you can easily conceive the joy and thankfulness which I feel in having been at last able to unite myself with the visible church of our dear Redeemer, (although in great weakness) to dedicate myself to him. This subject has occupied my thoughts for the last twelve years; but I did not give that importance to our Saviour's dying command, do this in remembrance of me' - which I ought to have done. I have reasoned erroneously on that subject, and it has been very much to my disadvantage; it has been a righteous judgment upon me. The very circumstance of not having openly declared myself upon the Lord's side, has caused me to yield to improper feelings, to give undue weight to unimportant reasons in self-justification, and has prevented me from enjoying that free religious conversation and communication, which are so important and so highly prized by the Christian, as a means of increasing in holiness. If it were possible for me to give you a history of my religious warfare for many years past, and the leadings of a kind Providence in my case, you would see a powerful conflict between the pride of opinion, of imaginary talents, of the acquisition of human learning, and a firm and deep-rooted conviction of the inexpressible importance of religion. But during this time, I have felt, deeply felt; and have been again and again almost constrained to give myself up to the Saviour; but I have resisted, hoping to be better prepared at a future day -Oh! how has my heavenly Father borne with me, and followed me with his blessings. What gratitude ought I to feel! Oh precious Redeemer ! may my life's brief remnant all be thine."

If the tree is to be judged of by the fruit, President Cushing was a Bible Christian. He received the interpretation from no sect or party, but studied it thoroughly, and had a cordial attachment to all its doctrines; he was a member of the Episcopal church, and next to his Bible, the Liturgy of that denomination stood highest in his esteem. Although he was a member of that Christian body, and loved it more than any other, yet he loved the members of all Christian churches-it was enough that a man professed to love the Lord Jesus Christ, to secure his friendship and esteem. Patience, forbearance, and submission to the Divine will were striking traits in his Christian character. No matter what trials or sufferings he was called to bear, he neither murmured nor repined. In the summer preceding his death, his youngest daughter, a lovely little babe of fourteen months, was taken away by death; and although the stroke was keenly felt by him, he looked upon it as a wise chastening from on High. I have frequently been struck with a remark which he made while conversing on that subject a short time afterwards. "It is delightful to me," he observed, "to reflect that I have a child in heaven." So easily does the Christian derive consolation from every affliction.

In the character of President Cushing, we see that singleness of aim, and perseverance, which enables a man to do the greatest amount of good with the smallest means; and to do whatever good he finds to do, with all his might. Whenever he undertook any thing which he believed advisable or necessary to perform, no matter what obstacles were to be encountered,

he never wavered, but was firm and decided. This trait in his character strongly marked his whole life.

In conclusion, I may say, his integrity of character, his benevolence, the deep-toned spirit of his devotion, his zeal in the diffusion of the gospel, his love to Christians, his hospitality to strangers, his unyielding desire to "do good and communicate," all marked the Christian life; while his patience under affliction, his willingness and readiness to depart and be with Christ, and finally the calmness, composure, and resignation which he manifested in the hour of death, all exhibit, as far as it is permitted to mortals to judge, the death of the Christian. Long may his associates of the faculty, and students, whom he so loved, and in whose happiness and welfare he took so deep an interest as to offer one of his last prayers in their behalf, remember the example which he set them, love their Saviour as he did, and meet that glorious reward which is laid up for those who truly love and serve him.

A CONCISE HISTORY OF THE GERMAN UNIVERSITIES.

[By the Rev. ROBERT BAIRD, Paris.]

(Concluded from p. 31.)

Third Period-from the peace of Westphalia, to the French Revolution.

1. DUISBURG. Frederick William the Great, elector of Brandenburg, organized this university, in the year 1655; William the Rich, duke of Cleves, having already begun the same work; and obtained the confirmation of pope Pius IV. in the year 1562; when he received the privileges of the foundation, from the emperor Maximilian II.

The wars however, which were carried on towards the latter mentioned period, hindered its inauguration, at that time. The project was however realized, by the grand elector, in the year 1609, when the duchy of Cleves devolved to Brandenburg.

The faculty of theology was conducted by Reformed lecturers only; which restriction was not, however, extended to the other faculties.

The edifice of the university was a secularized cloister for nuns, and contained the great auditory, the library of the university, &c.

This foundation never enjoyed any celebrity, and served only for the education of the Reformed clergymen of the vicinity.

This university was suppressed, when the French took possession of the town in the year 1804, and has not since been reëdified.

2. HALLE. The celebrated Albert of Brandenburg, archbishop and elector of Mayence and Magdeburg, had, so early as in the first half of the sixteenth century, conceived the project of founding a university at Halle, for the express purpose of putting it in opposition to the Reformation, which was beginning to spread afar, and was more particularly fostered in the university of Wittenberg. All was ready for the foundation, the imperial sanction was also granted, when the patron was obliged to give up his project, in consequence of the perseverance of the citizens of Halle, who, having adopted the Reformed communion, in the year 1531, could not be prevailed upon to retract.

It is well known that the archbishoprick of Magdeburg devolved to Brandenburg, in consequence of the articles of the peace of Westphalia, after the thirty years' war, at the death of the last administrator, Augustus, duke of Saxony,

in the year 1630; therefore, the elector of Brandenburg took possession of the town.

The plan of founding a university was now again debated. An academy had previously been founded, by a certain La Fleur, who had been in the service of Augustus; and a celebrated gymnasium had long since existed in the town.

The academy of La Fleur, was now better organized, and erected into a free academy, by the successor of the grand elector, Frederic III. It remained in this situation, till the arrival of Christian Thomasius, who had been expelled from Leipzig, gave occasion to the foundation of the university.

This man, a young doctor of the law, at Leipzig, liberal, learned, laborious, but very satirical, had drawn upon himself the hatred of all the learned men of that university, in consequence of which, he removed to Berlin in the year 1690. As Brandenburg had acquired a very great extension, and as Koenigsberg was the only Lutheran university extant in the whole country, (the university of Frankfort on the Oder, and that founded at Duisburg, by the grand elector, being Reformed,) the foundation of a university, in the western part of the electorate, became almost indispensable; the more so, as numbers of the national students had till that period, been obliged to study in foreign parts; more particularly at Jena, Wittenberg, Leipzig and Helmstadt. Thomasius therefore, went to Halle, in the year 1690, and began to lecture, in the academy. His lectures were soon attended by a numerous concourse.

The son of the celebrated Spener, Joh. Jacob Spener, who taught more especially the natural sciences, and mathematics, was installed soon after Thomasius; but died in the year 1691.

The zeal and perseverance of Phil. Jacob Spener, at last elicited the orders for the foundation of a university.

The choice of professors was naturally intrusted to this eminent man, more especially that of the divines. Thus he distinguished Jacob Breithaupt, at that time senior in Erfurt, who shared his opinions in regard to the promotion of a practical and sincere Christianity; also, Augustus Hermann Francke, also belonging to Erfurt, and a disciple of Spener's. This Francke had previously resided at Leipzig, whence he was expelled by the severe orthodox dogmatists, in consequence of his collegia pietatis.

The two eminent legists; Veis Ludwig von Seckendorf, the historian; and Samuel Stryck, were also chosen in the year 1692; the former as chancellor, and the latter as director. The first however died in 1692.

Strytz, previously professor at Frankfort on the Oder, and next in Wittenberg, after 1690, came to Halle, in the year 1692.

Christopher Cellarius, the celebrated rector of the gymnasium at Merseburg, was invited to Halle, in the year 1693, where, as professor of history and of eloquence, he soon became the chief ornament of the university.

John Francis Buddeus, previously a professor at the academic gymnasium of Coburg, also removed hither in the year 1693, as professor of ethics. He became later, a graduate in divinity. Halle, however, unfortunately lost him, at a later period, and he reached the zenith of his reputation in the university of Jena.

The faculty of the law, by the creation of a third professor, became fully competent to give judicial decisions, and legal opinions.

The medical faculty, conducted at first by two professors only, had, by the accession of the following eminent men, received the first physicians of their time, as lecturers, viz:

Fr. Hoffmann, of Halle, previously in Minden, and afterwards in Halberstadt. George Ernest Stahl, previously private physician to the duke of Weimar.

These two physicians were besides the founders of two schools; the former of the (Hoffmann) school of mechanics; the latter of the (Stall) organic school. As Breithaupt had, till then, been the only professor in the faculty of theology (for Francke, as professor of the oriental languages, belonged to the faculty of philosophy) John Wil. Baier, of Jena, was invited, as professor primarius, in 17

VOL. XI.