feeling in its possessor, except an impatience of ignorance, and a desire to remove it by learning more.

The supposition that scientific education must confine the ideas of the people to physical science, and fix their thoughts upon objects of sense, is, if possible, still more groundless. It is not true, in point of fact, that those who are anxiously devoting themselves to the education of the community are only bent upon teaching physics. Dr. Shuttleworth appears most unaccountably to suppose, that science means natural philosophy only. We will venture to say, that if he attends to any of the proceedings either of societies or of individuals engaged in this great and good work, he will find them as much occupied in preparing for the diffusion of moral as of physical science. It is impossible to do all at once; and, undoubtedly, if the principles of morals, and of political learning, had been first of all expounded to the working classes, there would have been (beside other obvious inconveniences) the risk of exciting prejudice and clamour among the enemies of education. Dr. Shuttleworth, and those who think as he does, are far too candid and too well-informed to raise such cavils; but others would not have been slow to cry out, and the educators would have been charged (perhaps not unjustly) with beginning at the wrong end. However, we entirely agree with our author, that a system of instruction is most imperfect into which the philosophy of morals does not enter as an important branch. The last objection, or doubt, is, that religious knowledge may be kept too much in the back ground, while secular learning assumes an exclusive share of popular attention. We have, in part, answered this already; but it is connected with matters of such extreme importance, as to require a little further discussion; and we cannot proceed a step, without perceiving how much the alarm is founded on a mis-statement of facts; a misapprehension of some, and an overlooking of others.

It is not true-it is not any thing like the truth-that the present age is distinguished for its efforts in promoting secular, to the neglect of religious improvement. There never was a period in the history of the church when a greater, we might say, when so great a number of persons took a lively interest in disseminating the knowledge of practical divinity. Witness the unprecedented exertions made for the diffusion of the Scriptures and of religious tracts-witness the number of associations for promoting religious knowledge-witness the Sunday schools, in connexion with the Established Church, everywhere planted, and at which 550,000 children are taught, beside all those in connexion with various classes of dissenters, perhaps equally numerous. Indeed, we might take into this account the dayschools taught on the national plan, because the doctrines of the church are there inculcated, and her liturgy used. But as something beside religion is taught in the schools, of whatever denomination, and in Sunday as well as day-schools, let us look only to the many societies whose objects are confined to the diffusion of religious knowledge, and the large funds at their disposal, devoted to this great purpose; and let us reflect, that all these efforts are confined to religious instruction exclusively. Surely it can no more be contended, that those who labour to propagate the love of science, and to place the means of learning it within the reach of the community at large, are obstructing the progress of religious knowledge, because they confine their exertions to the worldly sciences, than it can with justice be charged against religious associations, or the individuals who co-operate with them, that they are keeping men ignorant of all things save theology,

because they only disseminate the Bible and religious books. Each must needs confine their exertions to one walk, otherwise neither could work to a profit. Nor ought we to forget, in this question, the important provision which the law of the land has made for the promotion of religious instruction, by a body of men set apart for that special purpose, and the almost equally numerous body of sectarian teachers, whose lives are alike devoted to inculcating the same matters. These, like the associations formed in aid of their labours, teach religion, and nothing else.

It never was objected to them, that they kept the community ignorant of other branches of knowledge. As little can it be objected to those who supply instruction in these other branches, that they keep the people ignorant of religion. The existence of a class of religious teachers, and of so many societies, who confine their exertions to religion exclusively, renders it wholly unnecessary for those whose exertions are pointed to the diffusion of other kinds of learning, to bestow any part of their attention upon religious education. It never can be objected to the latter class of persons, that they adopt the plan best fitted to unite the members of all religious communities in the important work of furthering sound learning of a secular description; and it is equally absurd to dread, that the spread of such learning may prove inimical to the interests of religion. Such fears cannot be seriously entertained by any who really feel convinced that their belief is well-grounded in reason.

We have said, that, generally speaking, Dr. Shuttleworth's sermon is conceived in a spirit of praiseworthy liberality and fairness; and with a very few exceptions, the lovers of freedom and tolerance have no reason to complain of his remarks. There is one passage, however, of which we cannot approve. We have no objection to the preacher holding up, in strong colours, the danger of "forgetting God; especially when his accumulated blessings make such forgetfulness and ingratitude the most portentous; when our minds are elated with seeming prosperity, and puffed out with the self-confidence of imagined wisdom.” It is his duty to remind his hearers of the inferiority of all other subjects to the concerns of religion; and in such passages as the following, he performs that duty eloquently, and, at the same time, liberally and wisely, except that he confines science to one branch.

"If, then, such be the prevailing danger of the present day, and such I conceive it to be, let the Ministers of the everlasting Gospel be proportionably energetic on their part in the performance of their solemn and indispensable duty; not, from an unworthy timidity, discouraging or depreciating the progress of intellectual research (for next to the purifying influence of religious truth, we cannot but rank the high and tranquillizing enjoyments of physical science among he foremost gifts of Providence), but pointing out, with sober and benevolent caution, the seductions and deceitfulness which beset even this most attractive path in life's journey. Let them go forth, like Paul amid the schools of Athenian philosophy, and silence for a moment the din of worldly speculation, by the single, awakening, and humiliating doctrine of Christ crucified, of the necessity of divine sanctification, of repentance, of righteousness, and of judgment to come. Let them remind those who imagine that the investigation of the material creation is the most appropriate occupation of their intellect, that, after all, such studies, however attractive, partake of the perishable character of that world whose phenomena they investigate, and like it shall pass away; that they are innocent or praiseworthy only in proportion as they are made compatible with, and secondary in our estimation to, the paramount interests of our spiritual nature; and that, accordingly, there is a point beyond which they can scarcely be pursued with perfect safety: that point, I mean, when from a too continued and exclusive attention to corporeal objects, there is always a danger, even to the best disposed minds, lest their moral susceptibilities should become imperceptibly weakened, and their hearts gradually closed against the solemn impressions of religious conviction."

Nor do we object to his inference, from the state of the times, in favour of the having an established order of men, detached from the turmoil of

1

worldly concerns, and consecrated by the most sacred obligations to the preaching of that spiritual holiness, which the eagerness of temporal speculations and interest has so strong a tendency to induce us to neglect.” We have already stated, that if there be any risk of science diverting the minds of the people from religion, the safeguard is to be found in the redoubled exertions of its ministers, not in attacks upon knowledge, and opposition to its diffusion. But we cannot think that our author takes a sound view of the peculiar benefits of religion in the following passage, where he seems to value it chiefly for the assistance he deems it peculiarly, and indeed exclusively, calculated to render the law and the government of the state.

"It has been said, and often repeated, that he, who can cause two blades of corn to grow where only one existed formerly, may be considered as the greatest benefactor to his species. There is, undoubtedly, much truth, but there is also some degree of fallacy, conveyed in this assertion. Were the whole mass of human sustenance produced by the soil now under cultivation to be increased two-fold by the efforts of human ingenuity and industry, we may assert it, as an undoubted truth, that the only effect, after the lapse of a few years, would be found to have been the multiplication, in a like proportion, of the number of its occupants, with probably at the same time a far increased proportion of misery and crime beyond that with which society is afflicted at the present moment. Whether the simple and contented habits which in many parts of this country have not yet, we trust, given way to more artificial feelings, would be under such circumstances well exchanged for the feverish excitement, the ungratified wants, and the selfish passions fostered by an over-crowded population, may be matter of serious doubt. Even as a question of political strength, the danger resulting to a nation thus situated, from the prevalence of jealous and unsocial feelings, would probably far more than counterbalance any accession of physical power which might otherwise be calculated upon from the mere increase of the numbers of its citizens. The real fact is, that the true benefactor to his species, the true practical friend to the best interests of his countrymen, is he who, by making them more religious, makes them at the same time more contented, more social, and more obedient to the laws. Without that patience, that brotherly love, and that deference to those in authority, for conscience sake, which a deep-rooted feeling of piety alone can systematically inculcate, and maintain unshaken through every species of trial, the bands of human society must ever be loosely knit together. We may, it is true, imagine an irreligious people elevating itself for a time into wealth and greatness; we may conceive it pre-eminent meanwhile in physical science, and making the mighty elements of nature the ministers to its conveniences and minutest luxuries: but selfishness, inveterate selfishness, the very source of all disunion, whether domestic or political, will be the moving principle of the whole. The coarse attractions of wealth, the vulgar impatience of worldly ambition, the jealousies of incompatible interests, and the irritation of hopeless poverty, will be turning each man's hand against his neighbour, and the whole mass of the community, however apparently strong, and wise, and prosperous, will be intrinsically weak, like a vast mountain of sand ready to be dispersed into its individual particles by the first tempest which passes over it."

This passage opens with a mis-quotation of the saying to which it refers. Dean Swift never said, “that the man who caused two blades of corn to grow where only one existed before," was the greatest benefactor of his species; but only, that he "deserved better of mankind, and did more essential service to his country, than the whole race of politicians put together," which he well might, and yet be very far from the greatest benefactor of his species. But this is a trifling matter; what we are jealous of is the holding of religion as of use, as "alone systematically inculcating deference to those in authority, for conscience sake," and as alone "maintaining that deference unshaken through every species of trial." One who understood Christianity far better, as he practised its precepts more conscientiously, than Dean Swift, we mean Archdeacon Paley, has long ago shown, that it has given no directions whatever upon the extent to which obedience is required. The duty of obedience, where fit and lawful, it undoubtedly inculcates; but it leaves to considerations of a secular description the determination of the point to which the powers" should be obeyed; and as to any alliance

66

Dr. Shuttleworth's "blades of corn," etc. cannot be said to retain much more of the Dean's accuracy than of his point. The sentence is as follows: "And he (King of Brobdignag) gave it for his opinion, that whoever could make two ears of corn, or two blades of grass, to grow upon a spot of ground, where only one grew before, would deserve better of mankind, and do more essential service to his country, than the whole race of politicians put together."

between church and state, (if that was in our author's contemplation, which we hardly think his words warrant us in supposing,) Dr. Paley, it is well known, holds the sound doctrine, sound in a religious as well as a political view, that religion can only be debased, corrupted, and abused, (we cite his own language almost to the word), by such an association.

Upon the whole, and with the few exceptions we have noted, we have derived great satisfaction from the persual of this discourse, considering, that it is professedly intended as a correction to the supposed excesses of those who are bent on the better education of the community. For it shows no disposition to deny the value of merely human learning; and it, for the most part, seeks to apply the right remedy, if there should be found any mischief. Above all, it seeks not to counteract the efforts which the friends of knowledge are making in every quarter. Nothing is said which can tend to alienate a single religious person from his union with them, or to damp his zeal in the cause. The man who heard and profited by the sermon, and the reverend person who preached it, might, with perfect consistency, enrol themselves on the morrow among the benefactors to a mechanics' institution, as the late Bishop of Durham did; or join with other ornaments of the hierarchy in distributing cheap tracts, which bring the most important branches of human knowledge within the reach of the people. Of course, neither the distinguished prelate, nor his coadjutors, ever begrudged the objects of their bountiful and judicious care the means of religious instruction through other channels, and at the fitting seasons.*

THE LONDON UNIVERSITY. †

Few things have ever appeared to us more inexplicable than the cry which it has pleased those who arrogate to themselves the exclusive praise of loyalty and orthodoxy, to raise against the projected University of London. In most of those publications which are distinguished by zeal for the Church and the Government, the scheme is never mentioned but with affected contempt or unaffected fury. The Academic pulpits have resounded with invectives against it; and many even of the most liberal and enlightened

* On the important subject of popular Education, it would be impossible to comprise, within the limits to which I am confined, even an epitome of the valuable matter in the E. Review. Since the commencement of that journal, it has occupied a conspicuous place in its pages, and been discussed with an earnestness and ability commensurate with its vast and increasing importance. I have elsewhere adverted to the Essays on the Lancasterian System and on Mr. Brougham's project for a National Plan of Education for England. I refer to the following articles with pleasure, as well entitled to the reader's attention: A judicious Recommendation of Infant Schools. Vol. xxxviii. page 437.- An Account of the Scottish Parochial Schools. Vol. xlvi. page 107.-A Refutation of the Arguments against enlightening the Minds of the Lower Orders. Vol. xlii. page 450.- An Exposure of High Church Opinions on Popular Education. Vol. xlii. page 206; and Vol. xxxv. page 509-Sketch of the Hazlewood System of Instruction. Vol. xli. page 315.-A Review of the Edgeworth Plan of Education. Vol. xxxiv. page 121.-Two very interesting Sketches of Mr. Fellenburgh's Establishments for the Poor. Vol. xxxi. page 150. Vol. xxxii. page 488. The proceedings of that excellent Institution, the Society for the Diffusion of Knowledge, have latterly engaged the attention of the E. Review. See Vol. xlv. page 190. Vol. xlvi. page 225. Vol. xlvi. page 515. Vol. xlvii. page 118. Vol. xlviii. page 258. Vol. xlix. page 150. Vol. 1. page 181. Vol. li. page 526. In two recent numbers of the Review, the State of Education in the Public Schools of England has been very fully discussed. See Vol. li. page 65. and Vol. liii. page 64.

Thoughts on the Advancement of Academical Education. London, 1826.-Vol. xliii. p. 315. February, 1826.

VOL. III.

27

members of the old foundations seem to contemplate it with very uncomfortable feelings.

We were startled at this. For surely no undertaking of equal importance was ever commenced in a manner more pacific and conciliatory. If the management has fallen, in a great measure, into the hands of persons whose political opinions are at variance with those of the dominant party, this was not the cause, but the effect of the jealousy which that party thought fit to entertain. Oxford and Cambridge, to all appearance, had nothing to dread. Hostilities were not declared. Even rivalry was disclaimed. The new Institution did not aspire to participate in the privileges which had been so long monopolized by those ancient corporations. It asked for no franchises, no lands, no advowsons. It did not interfere with that mysterious scale of degrees on which good churchmen look with as much veneration as the Patriarch on the ladder up which he saw angels ascending. It did not ask permission to search houses without warrants, or to take books from publishers without paying for them. There was to be no melodramatic pageantry, no ancient ceremonial, no silver mace, no gowns either black or red, no hoods either of fur or of satin, no public orator to make speeches which nobody hears, no oaths sworn only to be broken. Nobody thought of emulating the cloisters, the organs, the painted glass, the withered mummies, the busts of great men, and the pictures of naked women, which attract visitors from every part of the Island to the banks of Isis and Cam. The persons whose advantage was chiefly in view belonged to a class of which very few ever find their way to the old colleges. The name of University was indeed assumed; and it has been said that this gave offence. But we are confident that so ridiculous an objection can have been entertained by very few. It reminds us of the whimsical cruelty with which Mercury, in Plautus, knocks down poor Sosia for being so impudent as to have the same name with himself!

We know indeed that there are many to whom knowledge is hateful for its own sake,-owl-like beings, creatures of darkness, and rapine, and evil omen, who are sensible that their organs fit them only for the night,—and that, as soon as the day arises, they shall be pecked back to their nooks by those on whom they now prey with impunity. By the arts of those enemies of mankind, a large and influential party has been led to look with suspicion, if not with horror, on all schemes of education, and to doubt whether the ignorance of the people be not the best security for its virtue and repose.

We will not at present attack the principles of these persons, because we think that, even on those principles, they are bound to support the London University. If indeed it were possible to bring back, in all their ancient loveliness, the times of venerable absurdities and good old nuisances—if we could hope that gentlemen might again put their marks to deeds without blushing that it might again be thought a miracle if any body in a parish could read, except the Vicar, or if the Vicar were to read any thing but the Service, that all the literature of the multitude might again be comprised in a ballad or a prayer,-that the Bishop of Norwich might be burned for a heretic, and Sir Humphry Davy hanged for a conjurer,-that the Chancellor of the Exchequer might negotiate loans with Mr. Rothschild, by extracting one of his teeth daily till he brought him to terms,-then indeed the case would be different. But, alas! who can venture to anticipate such a millennium of stupidity? The zealots of ignorance will therefore do well to