adore him as the author of redemption; and his character as the Redeemer will excite more attention from those who most admire his visible works. But all this, under God, must be the voluntary offspring of the human mind; every motive but that of choice and conviction, will tend to hypocrisy; and though articles and subscriptions, and imposed forms of worship, may cast the veil of self-interest over infidelity, it will still go on to vegetate in secret, and, perhaps, in many cases, with worse effect to the individual himself, screened as he is, behind a secular and pro forma profession of religion. We are persuaded, that, as human nature actually is, the attempt to impose any articles or forms for mere secular purposes, such as the acquisition of human knowledge, is to the last degree injurious. Is the Jew likely to be won over to an impartial examination of that Christianity which he rejects, by being told, that he must not obtain knowledge from the highest sources, as a punishment inflicted on him for his blindness, by his fellow men? Does he not perceive, that his exclusion proceeds from any thing but the spirit of Christianity? Is he not aware that it is to be traced to a mistaken state-policy under the garb of religion? Will the Roman Catholic think better of Protestantism, which professes to abhor the priestcraft and the all-grasp ing spirit of Rome, by finding that Protestantism, with an intolerance worthy of the middle ages, denies him access to those streams of knowledge which the Reformation itself was so great an instrument in opening? We cannot but think, that, of two evils, the plan on which the institution before us is founded, presents the least: for we are not disposed to deny, that it would be highly desirable that all should agree in the profession of what we believe to be scriptural Christianity, and that this should interweave itself with all the intercourse of life, and all the dispensation and acquirement of knowledge; but as this could not be effected without a power superior to human, all that remains, on any principle of honesty, is, to leave men to think for themselves in the great subject of religion, and to transfer the appeal from a human jurisdiction to the divine tribunal; while in the mean time they are permitted to avail themselves of all the sources of knowledge within human power. One reason, probably, why in some upright minds,-minds not jaundiced by looking at religion through the medium of secular authority, have been prejudiced against the University of London, is, that they have not been distinctly aware, that the principle of admission into its halls, is precisely the same as that which has already existed for ages in the Scottish Universities. Hitherto many, who have thirsted after the waters of knowledge, and who have desired to drink them at some of the great general reserviors, have been obliged to travel hundreds of miles, and to seek in another country those advantages, which England denied to all but those who were willing to bow to the authority of arbitrary statutes in religion, whether they cordially believed them or not. But now learning will be no longer monopolized in England; and we are persuaded, that the cause of genuine Christianity will permanently be aided by the change. We are sorry that we have not now time to point out to parents and guardians, what we honestly think, the fallacy connected with supposing, that articles and forms imposed are any real safeguard to morals, or calculated to promote the religion of genuine conviction. We think, however, that facts would amply bear us out in our opinion. In our approbation of the general principle on which the University of London is founded, it must not be supposed, that we are unaware that, like all human institutions, it is liable to abuse. We therefore think, that the hue and cry is likely to be beneficial, which has been raised by those who, though it is too late in the life of the world for them to retain in their girdle the keys of the invisible state, would still symbolize with popery by setting a guard and a prohibition on the flowery garden of knowledge. We are glad to see the whole territory thrown open to all parties, leaving each to form his religious sentiments for himself, as in the sight of God. We sincerely hope, that the unfilled chairs will send forth sentiments in harmony with those which we shall now quote in the form of extracts; this will put an end to all scruples, and the institution will continue to rise, as it has done since its opening, in the estimation of all enlightened advocates of genuine improvement. We quote the following passage from Dr. Lardner's Introductory Lecture on Natural Philosophy. Speaking of the obligations to considering the human body as a kind of machine, the Professor proceeds "The other objection to which I have referred, comes from some who, actuated by a most praiseworthy zeal to support the purity and spirituality of religion, are apprehensive that if the application of mechanical reasoning respect ing the human body be once admitted, it will end in an attempt to trace life itself to mechanism, to destroy the cheering prospects and annul the virtue breathing precepts of revelation, and substitute in its place a gloomy and heartless materialism. "To all these objectors, of whichever class, I make one and the same answer, --study Mechanical Science.' The superficial physiologist will there learn how unphilosophical it is to assume, that matter in different arrangements obeys different and inconsistent laws, and he will become convinced that such an hypothesis is as untenable as it is unnecessary. The zealous professor of a pure religion will be taught, that so far from mechanical reasoning having a tendency to prove that the body derives the principle of life from its own mechanism, all the analogies take a diametrically opposite direction, and demonstratively establish the impossibility of such a phenomenon. "That you may not receive this assurance merely as a dictum, let us consider derives its virtue, and what are its obwhat constitutes a machine, whence it jects? A machine is a combination of parts composed of material substances, solid or fluid, or both, as the case may be, having and possessing certain capabilities of transcertain definite forms and arrangements, mitting force or motion. Its objects are to move, press, sustain, combine, divide, or otherwise modify, those substances to But the machine which it is applied. itself, merely as such, cannot accomplish this. It possesses not its own principle of motion; it cannot urge its own levers, or stretch its own cords, or turn its own wheels, or put its own fluids into circulation. The application of some efficient cause extrinsic to, and altogether distinct from the machine itself, is necessary to accomplish this. This extrinsic cause, whatever it be, from which the machine derives its motion and efficacy, is called the prime mover. The point on which I desire now to fix your attention is, that this prime mover is altogether distinct from, and independent of, the machine; that it possesses, or at least may possess, no property in common with it, and that its existence or non-existence is not decided by the existence or non-existence of the machine. The machine may be broken, destroyed, worn by age, or otherwise disabled, and yet the prime mover may still retain its original energy. Thus a steam-engine is moved by fire, a mill by wind or water: the steam-engine may deteriorate by age, and the mill be broken to pieces by accident, and yet the fire, and the wind, and the water, a will still preserve their powers. Now, Gentlemen, these observations, which I think correctly describe a Machine, may, mutatis mutandis, be applied to the Human Body. This body is also combination of parts composed of material substances, solid and fluid, having certain definite forms and arrangement, possessing certain capabilities of motion and force,' destined and admirably adapted to obey the dictation of its Prime Mover, the living principle, the immaterial spirit. So long as it pleases the great Engineer who constructed this body, to permit its connexion with that intellectual spirit, so long will it obey the impulses which it receives; nor does the decay of this Bodily Machine infer any corresponding decay in the moving Spirit, any more than the wear and tear of a Steam-engine proves the destruction of the principle of Heat which gives it motion. Neither are we to infer, because this Bodily Machine in its obedience to the Vital Spirit acts mechanically, and follows all the ordinary properties and laws of Matter, that, therefore, the Spirit which moves it partakes of the nature of Matter, or is amenable to its laws, any more than we should infer that the levers, wheels, pumps, chains, cords, and valves of a Steam-engine are regulated by the laws which govern Heat. On the contrary, I submit it to the candour of the most sceptical materialist, whether the whole tendency of analogy does not directly overthrow the hypothesis that the principle of life is organic. We are told in THAT BOOK, of which both Christian and Jew equally acknowledge the authority, however they may otherwise differ, that, in the first instance, 'God formed man of the dust of the ground;' that is to say, he created that curious and beautiful machine, the organized Human Body--but that body was still an inert structure, without the principle of motion or spontaneity; a more noble work remained to be performed, the immaterial spirit, the divine essence, the prime mover of this machine was to be applied, and accordingly we learn that God breathed into his nostrils the breath of life,' and then, and not till then, 6 MAN BECAME A LIVING SOUL.""--pp. 31 -33. The lecture thus concludes:"Having trespassed already so largely on your indulgence, I shall only allude to the advantages of the knowledge of this science in the Council, in the Senate, at the Bar, and in the Pulpit. In these professions, it is not merely as an element of liberal knowledge that its benefits will be felt. Questions will be started, measures proposed, and discussions raised, in which ignorance of the elements of Physics will lead to the greatest difficulties and embarrassments. In a country like this, which owes its place in the scale of nations, in so great a degree, to its arts and manufactures, how often will the statesman and the senator have to decide on measures, the policy of which must depend on the principles of this science--measures in which the social existence of millions may be involved? In such a country, how often is the advocate called upon to plead a cause in which the property and subsistence of his client hinges upon a mechanical question? And in any country when infidelity erects her crest, and levels her fury against religion, what more ample shield can the minister of God spread over the altar, than that which reflects the splendour of God's own works."-pp. 35, 36. The following is the introduction to the Rev. Mr. Dale's lecture, as Professor of the English Language and Literature. "The man who can make his first public appearance in a new and untried character, without some feeling of diffidence and trepidation, must be endowed with peculiar firmness of resolution, or possessed of more than ordinary reliance on his own powers; must deserve admiration for his fortitude, or merit censure for his presumption. That censure I should almost be contented to incur, could I exchange for it the painful apprehensions which oppress me at this moment, and which are in no degree alleviated by the reflection, that I have repeatedly appeared before the public in another character, and addressed more numerous audiences on other topics. I feel there is but little resemblance between the respective situations. Then I could forget all personal considerations in the transcendent importance of the subject, and, from the consciousness of upright intention, and in the strength of fearless sincerity, could disregard the opinion of others, except as it reflected on themselves;-I cannot do so here. speak before a tribunal which is competent to form a judgment, and to whose judgment I must submit;-and on a subject where I can only entreat indulgence, instead of appealing to conviction. Gentlemen, under these novel, and, to me, most trying circumstances, there is but one course which I can safely pursue. I will first tell you, with plainness and candour, what I conceive to be the du I ties of the office which I sustain in this University; and then explain to you, circumstantially and clearly, the manner in which I purpose to fulfil them."—pp. 5, 6. This lecture thus closes : 66 But, Gentlemen, I cannot enter upon the arduous and important task which awaits me in this University, without reminding you and I would do so with that seriousness and solemnity which become my office here and my profession everywhere-that mere intellectual improvement is not, or should not be, the exclusive or even the primary object of education. Moral and religious principles are infinitely more momentous to the character and interests of the future man, than the cultivation of the mind alone, whether we look to the individual himself, or to the influence which he will hereafter exercise upon society. The talented and accomplished scholar may shine in public and social life may astonish by the depth of his erudition, or charm by the graces of his eloquence, or dazzle by the coruscations of his wit; but the MAN OF PRINCIPLE ONLY is the centre round which domestic felicity revolves; he ONLY contributes to the real and enduring benefit of his near and dear connections. Contemplated in this aspect-and few I think will refuse thus to contemplate it-the morality which may be learned from ANY system of religions opinions that professes to take the Bible for its basis deserves to be estimated far more highly than the most extensive acquirements, and even the most splendid abilities, if uncontrolled by those motives and principles of action, which alone can direct them to the production of solid and abiding advantage. Devoid of these principles, they have been almost invariably found-like sharp and polished weapons in the hands of a lunatic--to inflict a mortal wound on their possessor, and strike deep at the best interests of society. In the history of our literature, more particularly of the drama, it will be my painful duty to point out too many names which exemplify this assertion; too many, whose wreath of imperishable laurel is interwoven with bitter and deadly herbs, which, like the envenomed diadem that encircled the brow of the Christian virgin in the days of fiery persecution, insinuate a subtle poison into the veins, and convey it even to the heart! "Gentlemen, I do not offer these observations from any apprehension that the course which I purpose to take in this respect can require apology.-I be lieve that the absence of such considerations on such an occasion would do violence to your feelings, --I am sure it would be a dereliction of my duty. I owe it to the Council of the University, in whose benevolent and enlightened views I most heartily concur, and in the purity of whose motives I most implicitly confide; I owe it to those parents, who may entrust the education of their sons to this rising Institution, and who, whatever be their religious tenets, are fully aware that no intellectual attainment could compensate to their children for the absence of sound and salutary moral principle; I owe it to my own character, as a member and minister of the National Church, to avow openly and unreservedly, that both in these Lectures, and in the other course which it will be my duty to deliver, I shall invariably aim to be a moral as well as mental instructor. Indeed, I know not how to separate these characters: it has been the business of my life to combine them; and were the union incompatible with my office in this University, I should not address you now. But in all my lectures, more particularly when treating upon that glorious and inexhaustible subject, the LITERATURE of our country-I shall esteem it my duty-and I trust shall find it my delight, to inculcate lessons of virtue, through the medium of the masters of our language. Nor to those parents who are acquainted with the earlier productions of English Literature, will such a declaration appear superfluous or misplaced. They know, that the gems with which it is so copiously adorned, sometimes require to be extracted and exhibited with a careful hand, lest they should convey pollution with the foul mass of daring profaneness or disgusting wantonness in which they are too often incrusted. They at least, therefore, will appreciate my motive, when I declare, that never, in tracking the course of those brilliant luminaries that sparkle in the firmament of our literature,will I suffer the eye of unexperienced youth to be dazzled by the brilliancy of genius, when its broad lustre obscures the deformity of vice; never will I affect to stifle the expression of a just indignation, when wit, taste, and talent, have been designedly prostituted by their unworthy possessors to the excitement of unholy passions, the palliation of guilty indulgences, the ridicule of virtue, or the disparagement of religion. All extracts which I may present from successive authors in exemplification of the progress of our language; all specimens which I may exhibit as models of com -never position, shall be selected with a scrupulous regard to their scope and tendency; nor will I, however apt or pertinent the illustration which might thus be afforded, cite any passage which insinuates an immoral sentiment, or implies, however obliquely, an impure idea. And I reiterate my full conviction, that in thus combining the moral instruction with the mental improvement of the students, I shall act in accordance with the great principle which influences the directors and supporters of this noble establishment. Their object is indeed to accelerate the march of intellect,'-a phrase now scarcely preserved by its expressive ness from degenerating into mere cant, and for which I would prefer to substitute the progress of knowledge. But they know that the march of intellect, or the progress of knowledge, call it which you may, will never be retarded, because virtue and religion accompany her on either side. They see that knowledge and virtue derive a lustre from Religion, which she cannot derive from them; for if knowledge be excellent, and virtue admirable RELIGION IS DIVINE. Let "Gentlemen, in thus introducing the sacred name of RELIGION to an assemblage like the present, where various and perhaps conflicting opinions are entertained by many on this most important of all subjects, I feel that I have ventured upon difficult ground. me not however be suspected of affixing an exclusive meaning to the word. Firmly attached, from examination and reflection, to that form of Christianity which is the established religion of the State, I yet disclaim from my heart the most distant intention of interfering with the sacred right of private judgment, or of compromising in any degree the leading principle of this truly liberal Institution,--that scientific and literary pursuits have no connection whatever with the religious persuasion of any individual. While therefore I announce with unfeigned gratification, that the munificence of noble and distinguished individuals connected with the University has provided the means of religious instruction for students of the Church of England-a means which it shall be my care to make effectual, --not to such alone will the moral lessons, which may incidentally be conveyed in these lectures be adapted. There I shall make no distinction, for there will I know no difference; and if there are any to whose peculiar opinions violence will be offered, those only are the persons who discard from their system, whatever it be, the PRACTICAL INFLUENCE OF MO no RAL PRINCIPLES, and who, in the cultivation of the intellect, the most valuable endowment of our nature, have higher or nobler aim than to advance their sordid interest, and minister to their sensual enjoyment: regardless alike of the happiness of their connections, the welfare of society, their own true dignity, or the honour of their God. Never, never may this seat of learning be desecrated by the intermixture of such persons with its train of youthful and ingenuous students; or if any such enter its walls, may they retire from hence, living instances of the truth of that approved saying, 'THAT THE CUL TIVATION OF THE MIND IS THE SUREST The following is the honest gratitude and satisfaction of Professor Hurwitz, a Jew, who fills the Hebrew chair. "Gentlemen -The impressive character of all that surrounds me, where the best hopes, wishes, and meditations of my life, seem at once represented and realized and where, beyond hope, my labours and aspirations have found a sphere and an object--the importance of the charge consigned to me--the novelty of the situation in which I now for the first time stand before those whose favourable opinion and kind anticipations have placed me in it-my unusedness to public speaking, and even the strangeness of my own voice to my own ears in the silence and felt attention of such an audience all these causes of emotions, that impede the utterance which they excite, and threaten to baffle the wish by its own intensity; - these, in the kind, may have been felt by some of those who have preceded me. But there are other thoughts, other impressions, if not more calculated to agitate the spirit, yet more awful, and of a less transitory force, that I share with none-which I appropriate as my proper burthen, and by the sacred right of gratitude claim as my peculiar privilege. For can I forgetdare I suffer a false delicacy to prevent me from expressing the reflection -- that, novel as the situation is to me, I myself, viewed in connexion with the name and characteristic distinction of my Race, am no less a novelty in this situation! Was it possible that I should not hail the hour, in which I heard my name among the Pro fessors of the London University, as the commencement of a gracious revolution? -as the dawn of a moral sun that rises with blessings on its wings?-- that rises |