men who have had an opportunity of inspecting maps executed by young gentlemen at the High School; and they have been at a loss which to admire most, the beauty or accuracy of the execution. They are done with pencil-but so well, as, even on a close inspection, to resemble the finest copperplate.

Such was the admirable and effective system which Mr. Pillans introduced at the High School-a system at this moment carried into vigorous and most successful operation. While there, he succeeded in exciting a spirit of energy and emulation, which has produced the happiest effects, both by calling into exercise all the powers of each individual, and accustoming him to their systematic operation.

In 1814, the chair of Humanity in Glasgow University became vacant; and at the pressing solicitations of many of his friends, Mr. Pillans was induced to offer himself a candidate for that professorship. His interests were strenuously supported by the late eminent professors of Greek and logic, Dr. Young and Mr. Jardine: but after a long and arduous struggle, he lost it by the casting vote of the late Dr. Freer. Mr. Pillans continued to discharge his duties at the High School, till the year 1820. About the summer of that year, in consequence of the decease of Mr. Christison, Professor of Humanity in Edinburgh, Mr. Pillans, after a slight contest, was unanimously elected to fill that chair, which he now occupies with so much honour to the university, and advantage to the students. He has succeeded, we understand, in introducing into his class a system somewhat similar to that which he adopted at the High School, which has been productive of the same beneficial results. We believe the Humanity class has seldom or never been so well attended, as during the time of Professor Pillans.

There is, at first sight, a little distance observable in his carriage, which, however, on a nearer acquaintance, softens down into the most perfect urbanity and condescension. So free is he from that tinge of pedantry and assumption which often attaches to the greatest literati, that a stranger would hardly believe himself in company with so accomplished a scholar; adeo urbana, seque demittens, est vera doctrina. One word will sum up his character as a Professor: he is fearful to none but the idle and dissipated-affectionate and encouraging to none but the zealous, industrious, and persevering pupil.

We are aware that there are several epochs of Professor Pillan's life-as that of his being

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elected a fellow of the Royal Society, -as well as the dates of several public honours which we have not been able to give in this brief and imperfect sketch. Our only apology is the well-known difficulty of collecting correct and complete information respecting the lives of eminent living characters, through that decent and dignified reserve which generally accompanies true greatness.

ESSAY ON DIVINE LOVE.

LovE is the most sublime and comprehensive theme which has ever engaged the intellectual powers of men or angels; a subject which grasps in its amplitude the material and intelligent creation. It expands through immensity, and shall beam in the revolving events of eternal duration. It is the most powerful principle in the soul; it actuates the moral conduct of myriads.

The supreme Ruler of the universe, in every motion of his vast and amazing administration, exhibits the most sublime and exalted manifestations of divine love. In material creation, we extend our view; his love glitters in the silent planets which perform their evolutions above, to the admiring philosopher at midnight; it tinges the bursting dawn of day with ineffable splendour and glory: it is seen in the magnificent and stupendous mountain, whose summits are buried in the clouds, or enrobed in a mantle of eternal pomp. Every flower, smiling in the bud of its infancy, develops the complacency of its Creator, whilst the most insignificant blade which germinates under a vernal sun, smiles in the beauty of an unfolding love. The moon and stars were created to rule the night; they preside with celestial power over the spreading ocean, and silver the wave that washes on the most distant shore.

In the moral constitution of immortal creatures are discovered a wisdom and a power, whose operations are directed by the influence of divine love. What an august and tremendous scene reveals itself to the contemplative mind, in the moral government of that Infinite Being, who fills immensity, and lives through eternity! What dispensations of providence and grace! What revelations of ineffable love and regard! Consider the blessings connected with this love, an intelligent being inspired with a soul continually assimilating herself to the nature of Deity, and partaking of his perfections. This principle eternally swells the sound of celestial melody, and enraptures the breasts of seraphic hosts, who wing, with the flight of

lightning, through the empyrean regions of immortal light and glory.

In every virtuous being, this principle conducts the whole tripartite system of man. The physical, moral, and intellectual energies, in their varied ramifications and laws, receive their multitudinous directions from this spring of action. By it the whole physical machine is subservient to the operations of the internal power. It is an undeviating display of benevolence and moral virtue. Is it the soul? she is filled with the fire and essence of Deity. Is it the intellect? she delights in the wonderful manifestations of infinite power and goodness exhibited in the complicated universe. She looks to the stars, and sees the light of God; to the sun, and there beholds the most illustrious emblem of his being; to the moon, and perceives the softened splendour of his Son incarnate, to adapt his glory to our finite vision; to the ocean, and the vast world of waters gives an image of his grace; to the innumerable gems which bespangle immensity, and in them the countless mercies of God are seen; to the heavens, and the far-stretching skies, the "throne of his habitation," and there "radiant ranks of essences unknown" bathe in the effulgence of the vast ocean of his overwhelming brightness and love.

If we consider the various perfections and attributes of God, whether they be eternal, natural, or moral, we see only various modifications of the principle of love divine. The eternal attributes of God are essential properties of infinite love; the natural attributes, those which are exercised in the creation and preservation of the universe; and his moral attributes and perfections, as he stands connected with all rational intelligences, but particularly with his creature man. God is a moral governor, and man a moral agent subject to his laws, and this connexion constitutes man a moral being: but love is the grand centre-the eternal sun, which emits infinite varieties of glory and light, without which all would be a blank, a gulf of non-existence. View heaven, and earth, and sea; all is the " varied God." If melody breathes from cherubic lips, it is love strikes the sound; if astounding choirs break on the listening skies, there love is heard. Do the beatified visions of heaven light up the spirits of angels? it is love sheds the beam.

Where love is not, there can be no happiness. Love is absent in the sulphureous storms of hell, and in the belching flames of fire which spread in billows over its tossing ocean. It is not heard in the groans

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which strike from the discordant gratings of a torturing conscience; nor does love reign in the breast which slumbers in the silent tomb, on which hovering stars, in their midnight watchings, incessantly gaze in twinkling brightness. The possession of pure and virtuous love in the soul confers an inconceivable dignity on its possessor, expanding immortally in "the brightness of the Father's glory," and assimilating "to the express image of his person." This love shall survive the final combustion of elements, the wrecking systems of matter, and the last knell of dissolving nature. Far beyond "the lumber of demolished worlds," it shall open to the saint infinite scenes of transporting light, and rapturous prospects of unsullied glory, which shall expand when ages have rolled away, more numerous than the atoms of a universe, or the minims which could embody the immensity of space.

Long has this principle afforded a subject for the investigations of philosophy, and the dissertations of science; but, alas! an impervious blackness to finite splendour brooded over the hemisphere of learning, and eternal darkness would have enshrouded the human mind, had not infinite love itself beamed in the pages of revelation to man, and pierced the clouds of time's dark horizon. The soul of man, without the influence of this love, exhibits a chaos more wild and rude than that from which the universe emerged into being, when our terrestrial system majestically rose from the glooms of ancient night, while the music of the "morning stars which sang together, and of the sons of God which shouted for joy," pealed round in one harmonious choir of raptures, and hailed the birth of a world which should contain the heirs of immortality, yea, should be the temporary residence of God.

Finally, love is the basis for the pillars of eternity, the fountain of immortal hope, the object of celestial song, and the revealed essence of an infinite and incomprehensible Being. Love is the source of every joy; and where peace diffuses her hallowed influence in the breast, there must be love.

As we acknowledge the existence of a sun or star by its light, so wherever we find peace and joy, it is love, and love alone, which emits the sacred beams. "Faith, hope, and love," are all of celestial origin, but the greatest of them is love. This is the predominant passion of the soul; all the other feelings, powers, and faculties of man, receive its mystic influence, and experienced its invisible agency. It is the

AFTER the slaughter of the seventy sons of Gideon by Abimelech, the meanest of their brethren, Jotham the youngest son, inspired by Jehovah, addressed the murderers, whom the men of Shechem had elected king, from mount Gerizim, saying, “The trees went forth on a time to anoint a king over them; and they said unto the olivetree, Reign thou over us. But the olivetree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees? And the trees said to the fig-tree, Come thou, and reign over us. But the fig-tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees? Then said the trees unto the vine, Come thou, and reign over us. And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees? Then said all the trees unto the bramble, Come thou, and reign over us. And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon. If ye, then, have dealt truly and sincerely with Jerubbaal and with his house, this day, then rejoice ye in Abimelech, and let him also rejoice in you; but if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech." Judges ix.

This fable is the most ancient, and one of the most beautiful productions in that class of instruction, upon record. It was composed during the commonwealth of Israel, long before Saul was raised to the kingly dignity, and while Jehovah himself dwelt between the cherubim, on the mercy seat, and reigned sole monarch of Israel. Abimelech's reign was, therefore, a vile usurpation, and is fitly designated by the bramble in this fable.

Jotham was evidently divinely inspired;

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because the prophecy with which he closes this fable was literally fulfilled, both upon Schechem and Abimelech, as clearly appears from the sequel, which is related in this very chapter. Thus early, it appears, Israel preferred a murderer to the Lord of life, and in his destruction found ruin. To the inspiration of Jotham, we therefore refer the scope and bearing of this exalted fable, which appears to me, prophetically, to embrace the ages of this sphere.

Abraham, "the father of the faithful," and progenitor of Jotham, was a patriarch, and lived and died under the patriarchal dispensation; distinguished as a prince amidst the nations, (as a prophet of the living God, and as the head of that select line amongst the descendants of Noah, by whom the Messiah should come to mankind. The promise of Jehovah to Abraham was, "In thy seed shall all the nations of the earth be blessed." Genesis xxii. 18.

The descendants of Abraham, by Isaac and Jacob, were the chosen people of Jehovah; they inherited the promise given to Abraham, and therefore took the name which the angel of the covenant put upon Jacob at Peniel, viz. Israel; or, as the name imports, "A prince of the Omnipotent." Genesis xxxii. 28. To these descendants of Abraham, Jehovah also, under the most peculiar circumstances, and in the most imposing manner, delivered a new dispensation, viz. that of the Law. From Mount Sinai, in person, and also by the ministry of Moses, he promulgated to Israel a law, holy, just, and good, to be observed by them throughout their generations, and in their midst, sovereign, he abode over the mercy-seat, an oracle to his people, up to the moment when Jotham composed this fable, and during many subsequent generations. This law, delivered by Jehovah himself, and also by the ministry of his faithful servant Moses, together with the inspired effusions of a multitude of prophets, all of whom were of the seed of Abraham, formed a chain of prophecies delivered through a period comprising more than fifteen hundred years, viz. from the calling of Abraham to the prophesying of Malachi. These were severally recorded, and these records having been carefully collected into one volume, are now denominated the Bible, or the Book of God. That Diviné prescience, which, looking into futurity, inspired the prophets to write, has providentially preserved these writings through every age, and brought them down to us entire and we hail them as the testament of his covenant with man.

In the fulness of time came to this people the Messiah. He who is the seed of Abraham, the prophet like unto Moses, announced by Moses, and prophetically described by all the prophets, Jesus Christ, the Son of God, the Redeemer of the world; and he chose twelve men, all of the seed of Abraham, to become his apostles to Israel, and one man of the seed of Abraham also, who became his apostle to the Gentiles. Inspired by a miraculous effusion of the Holy Ghost, these men bare witness verbally, and, in writing, to the world at large, that Jesus is the very Christ-the Saviour of men, God with us, and God over all, blessed for ever; to which I say, Amen. The writings of these inspired evangelists and apostles, having been collected into one volume, have been united to the first volume, and, with it, by the same providence, preserved and brought down to us entire; and as we denominate the first volume the Old Testament, so we denominate this further revelation of God to man, the New Testament, and account them, collectively, the sacred volume, or the Book of God. Thus Abraham, in himself and in his seed, was, under Jehovah, at the head of all the three dispensations of divine grace given to this sphere, viz. the partriarchal, the law, and the gospel, and under each of these was the ensign of Jehovah unfurled to all the earth. We now proceed to apply this position to the fable delivered by Jotham.

This fable offers the kingly office to three trees severally, and these trees severally reject the sovereignty over trees like themselves, giving reasons for their rejection distinctly; but a mean shrub, on receiving a similar offer, accepts it with avidity, and, instantly breathing out flames and slaughter, becomes the tyrant of the forest. From the reasons assigned by the trees for reject ing the offered sovereignty, we gather that they conceived this office, compared with the stations they then severally held, would degrade them; and from the speech, and the relative situation of the shrub which accepted the office with avidity, compared with the trees, we gather, that ambition was fired at the kingly offer, because by this means the shrub was elevated over its superiors, the trees. Each of these particulars must be distinctly considered, in order to arrive at the exalted scope of this sublime fable.

The fig-tree, which yielded the most luxurious of fruit, and whose umbrageous foliage afforded the most delightful shelter to man and beast, fitly emblemed the simplicity of the patriarchal dispensation,

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when men fed upon fruits and dwelt in tents, migrating from place to place with their flocks and herds, to find pasture. The leaves of this tree formed the first covering to the fallen pair in paradise, when, conscious of guilt, to hide their shame, our first parents fled from the face of their Creator, whom erewhile they adored, and sought shelter behind the trees of the garden in which his bounty had placed them.

The olive-tree, as fitly designated the dispensation of the law. There, its oil, sanctified by Jehovah, rendered sacred every object anointed therewith, and every utensil used to perform the sacred rites of that dispensation, and even the tabernacle itself, the altar, the ark of the testimony, the laver, the candlestick, and all the priests that ministered therein, by the anointing of this holy oil, were consecrated and set apart for God. Exodus xxx. With this oil was the sacred lamp fed, whose flame ascended continually in the tabernacle and in the temple; fit emblem, without the vail, of Him whose unclouded glory dwelt within the vail, in the most holy place, throughout the generations of Israel. Exodus xxvii. And as the fig-tree afforded the first covering to the guilty pair in Paradise, during the first age of the world; so did the olive, when the dove returned to the ark, and, "lo, in her mouth was an olive. leaf plucked off," &c. Gen. viii. become the first message of peace to the new world.

As fitly did the vine shadow forth the more glorious dispensation of the gospel. The prophetic rhapsody of Israel described the Mighty One, the Shiloh, saying, "Unto Him shall the gathering of the people be. Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white with milk." Genesis xlix. "Melchizedek, king of Salem, brought forth bread and wine; and he was the priest of the most high God. And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth." Gen. xiv. The lamb, ordained to be the morning and the evening sacrifice, was, day by day, to be offered up with flour, oil, and wine, throughout the generations of Israel. Exod. xxix. And the figtree and the vine yielded the first-fruits of Canaan, the promised land to Israel, amidst the wilderness, on the return of the spies sent out by Moses to search the land. Num. xiii. All this, Jotham knew; for it was divinely recorded before his day; and as Gideon, his father, was a prince in Israel,

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and a zealous servant of the most high God, Jotham had the advantage of a pious edu- | cation; and thus in his youth was able to hold forth to Israel those truths for which his father many times hazarded his life. But unto us it belongs to behold the full development of this hallowed designation, "For the Lord Jesus, the same night in which he was betrayed, took bread; and when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come." 1 Cor. xi. Immediately afterwards he suffered the agony of expiation upon the Mount of Olives, and soon also upon the cross. Thus did Jesus constitute the vine the emblem, the seal, and the testament in his blood, of the gospel dispensation, not only to the seed of Abraham, but to every nation upon earth.

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Each of these trees had tempting offers from their fellow trees, to become sovereign over them; and each, for its several reasons, rejected this offer, preferring to Jehovah, rather than reign over their fellows. The splendours of an earthly usurpation, in their view, were lighter than vanity, in comparison with the hallowed distinctions they enjoyed under the reign of the Infinite. This will appear from their several answers. "Should I forsake my sweetness and my good fruit?" is the language of the fig-tree. "Should I leave my fatness, wherewith by me they honour God and man?” is that of the olive: and yet more exalted is the reply of the vine, "Should I leave my wine, which cheereth God and man?" The savour of the patriarchal dispensation, as it is depicted in the sacred volume, wherein Jehovah and angels, on messages of fraternity, in peaceful conference with men, held habitual intercourse, is a good fruit indeed, compared with the history of nations, which, fraught with crooked policy, waged wars for dominion, until their history is rather the history of blood than of men-the conduct of fiends, rather than that of humanity. The holy unction which formed the mean of communication between God and man, hallowing altars, temples, and sacrifices, and consecrating priests to the living God, throughout the dispensation of the law, whose teachers and prophets, touched with living coals from the altar, flamed with

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divine love, and breathed out prophetic rapture over the glorious anointed One, whose day they saw and rejoiced in, although ages yet unborn separated them from his person, conferred honours which crowns and sceptres possess not; nor can all the kingdoms of the world compete therewith. And what cheer can the splen. dours of royalty afford, in comparison of that hallowed banquet, where the soul feasts upon his love, who loved not his life unto the death, but freely gave himself up for us all, when partaking the sacred elements of bread and wine, under the gospel dispensation? There do we shew forth the Lord's death until he come, rejoicing in hope, that then we shall partake of his glory, and sit down upon his throne, as he is set down upon his Father's throne. "He shall see of the travail of his soul, and shall be satisfied," was predicted of the Messiah; and in this hallowed feast he beholds his sons with complacency and delight, joys in their joy, and mingles in their ecstacy, by the Spirit being one with all his children. Thus does the vine cheer the hearts of men, and with them the great God-Man, who, for us men, and for our salvation, came down from heaven.

But if these "trees of righteousness, the planting of the Lord, that he might be glorified," preferred his service to the thrones terrestrial, one is at hand, a thorny shrub, creeping upon the earth, the bramble, which seizes with avidity the splendid offer, and rears instantly his crest, confronting the cedars of Lebanon.

LAW AND JUSTICE CONTRASTED IN REFERENCE TO WEST INDIAN SLAVERY.

WEST Indian magistracy, threatening independence of the British government, is a curious pretension! It is big with consequences! The Isles of Man and Wight might follow the example.

It appears to be high time that the supreme legislature of the British empire should teach these magistrates a more submissive lesson. Is rebellion a less crime in the West Indies, than it would be in England, Scotland, or Ireland? If the colonists assume an authority, independent of British authority, do they not set an example to the slaves, of disobedience and insubordination? If it be the duty of the supreme government to protect the colonists (50,000 in number) against foreign or domestic danger; is it not equally its duty to protect the Africans and mulattoes (800,000