MEDICAL STUDENTS.

MY DEAR SIR,—If not too late, may I beg a corner in the British Magazine for the enclosed paper, which refers to a very important object connected with our King's College Medical school:

“Proposal for enlarging the accommodation for resident Medical Students in King's College, London.

"As that alone can be called education which combines with instruction in useful knowledge, the formation of religious and moral habits by both precept and example, so any system for the education of professional men must be considered incomplete which does not, in addition to the best opportunities for acquiring professional information, likewise provide the means of inculcating and encouraging the knowledge and practice of Christian duty.

"The great defect in the system of medical education in London consists in the absence of any machinery for the religious and moral guidance of the students. Every year affords too many instances of young men, whose prospects in life have been blasted, and their health undermined, by evil courses into which they have been led by the baneful influence of bad company, unopposed by either advice or warning. Nor is it too much to say that neglect of religious duties, contempt for all that is sacred, an habitual desecration of the Sabbath, accompanied by many of the vices which follow in the train of dissipation, prevail to a fearful extent among the medical students of the metropolis.

“The merit of having first attempted to provide a remedy for this evil belongs to the founders of King's College; but hitherto their efforts have been greatly impeded in consequence of the want of an hospital in connexion with the college. This want rendered it impossible for the education of the me

suo esse et continentiam firmiter tenere decreverint, detectæ sint postea in eodem lecto pariter mansisse cum masculis, ex quibus unum diaconum esse dicis: plane easdem, quæ se cum viris dormisse confessæ sint, asseverare se integras esse. Circa quam rem, quoniam consilium Dostrum de-iderasti, scias nos ab evangelicis et apostolicis traditionibus non recedere, quo minus fratribus et sororibus nostris constanter et fortiter consulatur, et per.omnes utilitatis et salutis vias, ecclesiastica disciplina servetur; cum Dominus loquatur et dicat: Et dabo vobis pastores secundam cor meum, et pascent vos pascentes cum disciplina: et iterum scriptum sit: Disciplinam qui abjicit, infelix est: et in Psalmis quoque Spiritus Sanctus admoneat, et instreat dicens: Continete disciplinam, ne forte irascatur Dominus, et pereatis a via recta, cum exarserit cito ira ejus super vos. Primo igitur in loco, frater carissime, et præpositis et plebi nihil aliud elaborandum est, quam ut qui Deum timemus, cum omni observatione disciplinæ divina præcepta teneamus, nec patiamur errare fratres nostros, et pro arbitrio et ructu suo vivere, sed ad vitam singulis fideliter consulere; nec pati virgines cum masculis habitare, non dico simul dormire, sed nec simul vivere, quando et sexus infirmus, et ætas adhuc lubrica per omnia frænari a nobis et regi debeat, ne diabolo insidianti, et sævire cupienti ad nocendum detur occasio, quando et apostolus dicat: 'Nolite locum dare diabolo.' Liberanda est vigilanter de periculosis locis navis, ne inter scopulos et saxa frangatur. Exuenda est velociter de incendio sarcina, prius quam flammis supervenientibus concremetur. Nemo diu tutus est, periculo proximus. Nec evadere diabolum servus Dei poterit, qui se diaboli laqueis implicavit. Intercedendum est cito talibus, dum adhuc separari innocentes possunt, quia dividi postmodum nostra intercessione non poterunt. Denique quam graves multorum ruinas hinc fieri videmus, et per bujusmodi illicitas et periculosas conjunctiones corrumpi plurimas virgines cum summo animi nostri dolore conspicimus. Quod si ex fide se Christo dicaverunt, pudicæ et castæ sine ulla fabula perseverent, ita fortes et stabiles præmium virginitatis expectent. Si autem perse. verare nolunt, vel non possunt, melius est nubant, quam in ignem delictis suis cadant. Certe nullum fratribus aut sororibus scandalum faciant, cum scriptum sit: Si cibus scandalizat fratrem, non manducabo carnem in sæculum, ne fratrem scandalizem.'

Si

"Nec aliqua putet se hac excusatione defendi, quod inspici, et probari possit, an virgo sit, cum et manus obstetricum et oculus sæpe fallatur, et si incorrupta inventa fuerit virgo ea parte sui, qua mulier potest esse, potuerit tamen ex alia corporis parte peccasse, quæ violari potest, et tamen inspici non potest. Certe ipse concubitus, ipse complexus, ipsa confabulatio et osculatio, et conjacentium duorum turpis et fœda dormitio quantum dedecoris et criminis confitetur? superveniens maritus sponsam snam jacentem cum altero videat, nonne indignatur, et fremit, et per zeli livorem fortassis et gladium in manum sumit? Quid Christus Dominus et judex noster, cum virginem suam sibi dicatam, et sanctitati suæ destinatam jacere cum altero cernit, quam indignatur et irascitur? et quas pœnas incestis ejusmodi conjunctionibus comminatur, cujas ut gladium spiritalem, et venturum judicii diem unusquisque fratrum possit evadere, omni consilio providere et elaborare debemus ?

VOL. XVII.-Jan, 1840.

K

dical students to be completed at King's College. But as the impediment has been now removed by the establishment of the King's College Hospital, it becomes an important matter for the consideration of those interested in the success of the college to devise some means by which its system can be most effectively brought to bear upon the medical students.

"Nothing would seem more likely to benefit medical students than to afford them the opportunity of living together in a society, of which, the regular attendance upon religious ordinances, the observance of correct and gentlemanlike habits, and the exercise of a wholesome restraint, would form prominent features. Under present circumstances, this is done at King's College to a limited extent. A considerable proportion of the medical students attend the daily service in the chapel, dine in the hall, and attend the theological lectures, and a few have rooms in the college, and conform to the rules prescribed for resident students. But it is obvious that the full benefits of a collegiate life cannot be obtained without residence within the college walls; the accommodation for resident students is limited to fourteen, and several of these must belong to the non-medical departments.

"The object of the writer of this paper is, to propose a plan by which a more extended accommodation can be provided for resident medical students. One or more houses in Surrey Street might be taken for the purpose of converting them into chambers. By throwing a small bridge from the houses over Strand Lane, a communication may be established with the college; it would be necessary also to close up completely the entrance to the houses from Surrey Street.

in

"The funds necessary for carrying this project into effect might be raised shares, not exceeding £25 each, nor is it likely that a very large sum would be required. From the present improved condition, and favourable prospects of the medical department of King's College, there can be little doubt that all the rooms thus provided would be immediately

"Et cum omnes omnino disciplinam tenere oporteat, multo magis præpositos et diaconos curare hoc fas est, qui exemplum et documentum ceteris de conversatione et moribus suis præbeant. Quomodo enim possunt integritati et continentiæ præesse, si ex ipsis incipiant corruptelæ, et vitiorum magisteria procedere? Et iccirco consulte et cum vigore fecisti, frater carissime, abstinendo diaconum, qui cum virgine sæpe mansit, sed et ceteros qui cum virginibus dormire consueverunt. Quod si pœnitentiam hujus illiciti concubitus sui egerint, et a se invicem recesserint, inspiciantur interim virgines ab obstetricibus diligenter, et si virgines inventæ fuerint, accepta communicatione ad ecclesiam admittantur hac tamen interminatione, ut si ad eosdem masculos postmodum reversæ fuerint, aut si cum eisdem in una domo, et sub eodem tecto simul habitaverint, graviore censura ejiciantur, nec in ecclesiam postmodum facile recipiantur. Si autem de eis aliqua corrupta fuerit deprehensa, agat pœnitentiam plenam, quia quæ hoc crimen admisit, non mariti, sed Christi adultera est, et ideo æstimato justo tempore postea, exomologesi facta ad ecclesiam redeat. Quod si obstinate perseverant, nec se ab invicem separant, sciant se cum hac sua impudica obstinatione numquam a nobis admitti in ecclesiam posse, ne exemplum ceteris ad ruinam delictis suis facere incipiant.

"Nec putent sibi vitæ aut salutis constare rationem, si episcopis et sacerdotibus obtemperare noluerint, cum in Deuteronomio Dominus Deus dicat: 'Et homo quicunque fecerit în superbia, ut non exaudiat sacerdotem aut judicem, quicunque fuerit in diebus illis, morietur homo ille, et omnis populus cum audierit timetit, et non agent impie etiam nunc.' Interfici Deus jussit sacerdotibus suis non obtemperantes, judicibus a se ad tempus constitutis non obedientes. Sed tunc quidem gladio occidebantur, quando adhuc et circumcisio carnalis manebat. Nunc autem, quia circumcisio spiritalis esse apud fideles servos Dei cœpit, spiritali gladio superbi et contu. maces necantur dum de ecclesia ejiciuntur. Neque enim vivere foris possunt, cum domus Dei una sit, et nemini salus esse, nisi in ecclesia, possit. Indisciplinatos autem perire, dum non audiunt, nec obtemperant salubribus præceptis, testatur scriptura divina quæ dicit: Non diligit indisciplinatus castigantem se.' Qui autem oderunt correptiones, consumentur turpiter. Ergo ne indisciplinati consumantur et pereant, da operam, frater carissime, ut quantum potes, consiliis salutaribus fraternitatem regas, et singulis ad salutem suam consulas. Arcta et angusta est via, per quam gradimur ad vitam, sed summus et magnus est fructus, cum pervenimus ad gloriam. Qui se semel castraverunt propter regnum cœlorum, Deo per omnia placeant, nec sacerdotes Dei aut ecclesiam Domini scandalo suæ pravitatis offendant. Et si ad præsens a nobis contristari videantur, nos tamen in salubri persuasione maneamus, scientes et apostolum dixisse: Ergo ego inimicus factus vobis sum, verum dicens vobis?' Quod si obtemperaverint nobis, lucrati sumus fratres, et eos ad salutem pariter et dignitatem nostro sermone formavimus. Si autem quidam de perversis obtemperare noluerint, sequamur eundem apostolum dicentem: Si hominibus placerem, Christi servus non essem.' Si quibusdam suadere non possumus, ut eos Christo placere faciamus, nos certe, quod nostrum est, Christo Domino et Deo nostro, præcepta ejus servando, placeamus. Opto te, frater carissime, semper bene valere."]

occupied. There are at present seventy-three regular or matriculated students attending medical lectures at the college, and twenty-four occasional students.

"It would be necessary that the rent of these rooms should be fixed as low as possible; but even at a low rent, the writer has no doubt that a profit would be yielded sufficient to repay handsomely those who may advance their money. All the arrangements of the rooms would be under the control of the Principal, but the writer would suggest that much convenience and advantage might arise from restricting the occupancy of these rooms to medical students, and appointing a resident officer (tutor or dean) who, if a medical man, might not only exercise a general superintendence over the resident students, but also might assist and direct them in their studies."

It was a favourite project with Mr. Rose to obtain accommodation for a large number of the medical students within the college walls, and the plan above proposed met with his full concurrence; but circumstances at that time prevented its being made public. I am happy to say that Mr. Lonsdale, our present Principal, also fully approves of it. I am, my dear Sir, your obedient servant, R. B. TODD.

ON WHAT DAY THE PRAYERS FOR EMBER-WEEK OUGHT TO BE FIRST USED.

SIR,-To the inquiry of your correspondent concerning the use of the prayer in Ember weeks, I would beg to offer the following reply, if you consider it worth inserting. It is my humble opinion that the collect ought to be first used on the Sunday preceding the Ember days, for which I would suggest the four following reasons, premising this one observation. The direction of the rubric, "In the Ember weeks to be used every day," I can only understand as enjoining us to use the prayer for seven consecutive days at each of the four seasons. And this I believe is agreed among all parties; the question being, which is to be the first of those seven days-the first Ember day, or the Sunday previous?

My first reason for preferring the latter is, it has always struck me as self-evident that we account every week (and therefore why not the Ember weeks?) to begin on the Sunday. To this rule, as far as my present information extends, I know no exception; for as to the six weeks' fast beginning on Ash Wednesday, this is only a popular way of speaking; the church calls it "the forty days of Lent."

Secondly, I would note that the church has provided, for at least two of the Sundays on which I propose to read the prayer, epistles evidently alluding to the ministerial commission; that for last Sunday, 1 Cor. iv. 1, (with a collect as evidently founded on this epistle,) and that for the first Sunday in Lent, 2 Cor. vi. 1. I claim the collect and epistle for the third Sunday in Advent, because the church, by appointing that the Ember days at this season should be reckoned from after Dec. 13th, does in effect appoint that they shall always fall in the week of which that Sunday is the first day; and this must be the case whether the Wednesday be the 14th (the soonest possible) or the 20th (the latest possible,) as any one may see who will make

the very simple calculation. Whilst on the point of our church's provisions in reference to the ministerial commission, (which I would maintain we derive exclusively through the apostolic succession,) is it quite irrelevant to call attention to the fact, which surely has escaped the notice of some persons, that our church has appointed for the same day-viz., first Sunday after Easter-Num. xvi. for the first lesson, and John, xx. 19-24, as the gospel, by the last solemn verses of which we are to this day ordained priests.

Thirdly. Put the case practically. If we read the prayer, beginning on the Wednesday after Whit-Sunday, for instance, and on six days following, and the ordination takes place, as it does I believe universally, in conformity with the canon, on Trinity Sunday, then we shall be using the prayer for two days at least, Monday and Tuesday, after the event, to the preparation for which it evidently alludes.

And fourthly, which is to me the strongest reason of all. In the prayer-book drawn up for the use of the church of Scotland, A.D. 1637, and as at present used in it, the rubric enjoins the practice for which I am arguing. I cannot quote it, not having the book in my possession. But for my first assertion I vouch, as having looked, with an express view to this question, at the rubric in an old copy of 1637, in Parker's, at Oxford, about two years ago. For the second, I can quote the following sentence from that admirable little manual, "Observations upon the several Sunday Services prescribed by the Liturgy throughout the Year," by that late excellent man of apostolic life, of catholic faith, and profound learning, Bishop Jolly. In his observations on last Sunday's services, he says

"The bishops, then, being the only apostolic ordainers, we pray earnestly,beginning to use the Ember collect, as the Prayer-book for Scotland directs on the Sunday for the divine direction and grace in behalf of the ordainers, and those who are to be ordained; that the church, by valid ordination, may be furnished with faithful and wise stewards, thus appointed by our Lord, to give his household their portion of meat in due season.”—(p. 93.)

I should, indeed, consider it a great privilege if I might be the means of recommending this and all the other works of that good man to the knowledge of any of your readers. All, I am sure, who appreciate the union of primitive practice and principles will delight in them, especially as compared with his life, of which a short sketch is prefixed to the above-named work, by the present Right Rev. Bishop of Edinburgh, who has promised us a fuller memoir of his late friend and brother. To this promise Bishop Walker adds a sentence for which I would crave room :- "In the meantime, all which is now attempted, and all which can at present be expected, will amount to a mere sketch or bare outline of a life as pure and as Christian, from the cradle to the grave, as I believe was ever formed under the good guidance of gospel grace.'

I remain, Sir, yours, &c.

Wednesday of Ember week in Advent.

C. J. L.

ON THE PRAYERS FOR THE EMBER WEEK.

MY DEAR SIR,-In reply to your correspondent " W. G.,” I would suggest that both the terms of the rubric and the rationale of the appointment itself require that the prayer for ember week should commence on the Sunday preceding the ember days. The reason why "ember week" is placed opposite the Wednesday seems to be because that is the first ember day. But ember week must surely be the week in which the ember days occur. Add to this, that if the week were reckoned from Wednesday to Wednesday, the prayers themselves would be unsuitable to the Monday and Tuesday which follow after the ordination on the Sunday.

While on this subject, allow me to observe that the prayer beginning "O God, whose nature and property," &c., ought obviously to be used after the ember prayer, or any other of these occasional prayers, and not, as is the practice of some clergymen, generally in the evening prayer, some using it when none of these occasional prayers are read, for which the rubric furnishes no authority; and others using it after the collect" for all sorts and conditions of men," which is an unauthorized derangement of the order of the service. The intention of the compilers seems to have been, that after any prayer for a particular blessing, this general supplicatory prayer should follow, the same practice being adopted when any special prayers are now put forth by authority, as for instance on the occasion of the cholera, or of scarcity. Yours, &c.,

W. D.

ON THE PRAYERS FOR THE EMBER WEEK.

MY DEAR SIR,-The letter of "W. G." not being dated in the Magazine is open to some misconception; but I apprehend the only question put in it is, Whether we are to begin using the Ember week prayers on the Sunday or on the Wednesday? From the fact that the Ember days begin on Wednesday, your correspondent appears to be in doubt whether the Ember week should not begin then.

To this I reply, that if the week is to begin then, it must reach to the next Tuesday; and as the prayers are appointed "to be said for those that are to be admitted into holy orders," and the Sunday immediately following the Ember days is the canonical time of ordination, we should be praying for those to be ordained after the ordination day. The language of the collects themselves is no less express, and would be clearly improper after the ordinations were over. It remains therefore that the Ember week must begin at the same time as any other week, and consequently that it is our duty to begin to read those prayers on the Sunday preceding the Ember days.

For myself, having been accustomed from a child to hear them read on the Sunday, and having done so myself ever since I was in orders (now fourteen years), it never, I believe, occurred to me to doubt upon the subject. But it appears from Wheatly that the matter has been doubted; and it is satisfactory to find that he thinks there cannot be two opinions