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tion on any points in respect to which that community of Christians differed from ourselves. Thus a baptist would not be examined on the subject of baptism; nor an independent on points of church-government. But there would be much difficulty in this, and ample room for doubt, and dissatisfaction, and dissension.
The best plan (provided always that the previous system of education gave security for fitting religious instruction) would probably be to exempt Dissenters from the examination in divinity altogether, on their producing certificates from their private instructors of a due proficiency therein. In this way, while the principle of the connexion of religion with education was retained for all, and the efficient practice of it secured as far as regards the members of our own church, the jealousies and difficulties which the examination in divinity of the members of one communion by those of another must almost necessarily create, would be removed, and the Dissenter would proceed to his degree as freely, as far as the public examination is concerned, as if the above-mentioned peculiarity of our universities did not exist.
If, then, the difficulties of the course of education could be removed, those also which the examination presents might perhaps in this manner be overcome. But I must repeat, that, though in order to take a view of the whole subject, I have thus been considering these further difficulties, we have
