Part 9

Literary institutions may bring to the utmost possible degree of perfection the methods of acquiring all languages, arts and sciences--they may invent matchless ways of making accomplished scholars, in the ordinary acceptation of the term--they may indoctrinate the youth of our country in every thing usually called scholastic learning--all this they may do with a rapidity and certainty heretofore inconceivable, yet they will fall immeasurably short of attaining the grand, the paramount objects of all which deserves to be called education, unless the fixing indelibly of moral and religious principles in the minds of all who are to be educated, be made the basis, the essence, and vital end of all instruction whatever. The idea is utterly preposterous that human beings ever can be taught to form adequate conceptions of the great purposes for which they were created--of the indispensable necessity of fulfilling most faithfully all their duties, in order to accomplish these purposes; and of the ineffable happiness both here and hereafter, that will be secured to all who do thus fulfil them, merely by teaching them all the languages, arts and sciences in the world,--if _that_ be omitted, without which all else is but mere dust in the balance,--I mean self-knowledge, self-control, self-devotion to duty as the supreme objects of our temporal existence. Do not, I beseech you, my friends, here misunderstand me. Far indeed, very far am I from underrating the real advantages, the true value of what is generally understood by the term scholastic attainments. No one can estimate more highly than I do, their power of extending our views, liberalizing our sentiments, enlightening our minds, strengthening our intellectual faculties, and exciting an ardent desire to increase our knowledge. Considered as the _means_ and not the _ends_ of education, I would always award to them the highest rank. But when we have said _this_, nothing more can justly be affirmed in their favor--if disconnected, as they too often are, from the ultimate and vital purposes of all perfect education. These undeniably are, (and it cannot be too frequently repeated,) to expand, to warm, to christianize the heart--to call into vigorous, untiring action, all our best affections, our noblest attributes, and to fit us thoroughly both for our present and future state of existence. Unless that which is called education will do _this_, we may safely assert that it is grossly _miscalled_, and that if it is never made to comprehend any thing more than what is generally understood by the term scholastic attainments, a mistake more fatal to the happiness of our species can scarcely be committed. Of this I would ask no better proof than would be afforded by an impartial examination of the actual acquirements, the conduct and the characters of those who are honored with the high sounding title of accomplished scholars. If they are really _better educated_, ought they not certainly to be not only wiser but _better men_, that is if education actually was what it most assuredly should be? But what is the fact? Do we find them better men, better citizens, better neighbors, friends and heads of families or states, than those who, with less scholarship, have had much more attention paid to their moral and religious education, than to those scholastic acquirements of which nothing but the most thorough, moral and religious instruction can teach us either the true value or the proper use? Gladly, most gladly do I admit that very many amiable men will be found among the former; for I am happy to say that I know many such--but it is equally true, that those praiseworthy traits of character and conduct which we frequently see apart from religious belief in christianity, form exceptions to the general rule that _un_belief in christianity tends certainly to produce both vice and depravity. Whereas immoral character and practice among professors of religion, form exceptions to the general rule that christian faith tends surely to produce christian conduct. The first class of persons are good in spite of their worldly creed--the latter are bad in direct opposition to what they believe to be right.

We shall never arrive at a clear, satisfactory conclusion in regard to this all important subject, education, but by first solving the questions, _what are_ the paramount duties of the present life--_what_ the only means of securing their fulfilment? Are these duties _solely_ or even _chiefly_, to speak, or to understand a great variety of tongues--to measure the earth, the waters of the mighty ocean, nay the heavens themselves, with instruments and means of human invention--to wear away life itself in the vain attempt to discover the elementary principles of all visible things--to scan thoroughly the vast powers and possible expanse of human intellect--and to astonish the world by the perfection to which all human science, arts and accomplishments may be brought? Or, _are they_ that we should think wisely, act justly, and practice truth, industry, self-denial, and universal benevolence,--from the sincere, heartfelt, ever active love of our fellow creatures,--and willing obedience to all the commands of our God? Are the means to secure the fulfilment of all these most momentous duties, such as are usually adopted in our schools?--or, shall we not find them in very numerous instances nearly destitute of any but means rather of counteraction than promotion? By what other term can we characterize the usual school appliances, to the chief of which I beg leave to invite your special attention? These are, the fear of human punishments and disgrace, instead of the fear of offending our Maker--the stimuli of emulation and ambition: the first, to surpass supposed rivals and competitors for fame and fortune; the latter, to attain the worldly distinctions of high rank and emolument in what are called the "learned professions," or the celebrity of political power, and elevation above our fellow men. But will any sober, reflecting person say, that such appliances do not tend constantly, nay almost certainly, to make us fear man more than God--to inspire more dread of public sentiment than love of public and private duty--to poison our hearts with jealousy and envy, and to intoxicate us with pride, vanity and ambition, rather than to fix indelibly in our souls all those truly christian virtues, which man must not only possess but exercise--not only acquire but ardently cherish, to attain the great end of his being?

The answers to the foregoing questions involve matters of the deepest possible interest not only to the present, but to all future generations; for it depends entirely upon them, and the effects they may have on those who regulate and direct our schools of all kinds, whether the whole business of scholastic education shall be conducted in reference merely to the things of time, or to the immeasurably higher concerns of eternity. In judging of this matter, let us not trust entirely to the customary forms of expression, in which all our schools, from the highest to the lowest, publicly invite patronage. These are rarely deficient in promises that the moral and religious principles and conduct of the pupils shall be strictly attended to; which proves at least the general belief in the class of instructers, that the parents and friends of children attach great importance to these matters. But no one who has the least knowledge of the manner in which our schools are usually conducted, can be ignorant that such promises are much more a matter of form than substance, however sincere the individuals may have been in making them. "_Profession_," we all know "_is not principle_;" neither is it very generally followed by conformable practice. In nothing is this melancholy fact more conspicuous, than in the neglect, throughout our schools of every kind, of all such moral and religious instruction as would thoroughly convince the pupils that _this_ is deemed of infinitely higher value than every thing else which either _is_ or _can be_ taught at such places. But instead of such instruction, if we examine with a view solely to ascertain the truth, we shall find almost every where that the real, the constant, the supreme object, is to make what are called good scholars and learned men--men to make a figure in the world, and to be celebrated in the various walks of well disguised pride, vanity and ambition. To accomplish this object all efforts are strenuously directed, all appliances industriously used; while moral and religious principles, if inculcated at all, will be found to occupy rather a nominal than a real and efficient rank. If any doubt it, let them inquire as impartially as they can, what manner of men those are in general who constitute the educated class? Are they in most instances moral and religious persons, or _are they not?_ Do they seem better qualified or more disposed to fulfil the various duties of life, than those who have not been blessed with equal opportunities for intellectual improvement? If they do not, we may be absolutely certain that some radical errors have been committed in their education,--since the great object of all that deserves the name, assuredly is to make men, not merely more learned, but wiser and better--more intelligent and more virtuous, than they could possibly be without it. That they _would be so_ under a proper system of instruction--a system wherein mere scholastic learning, in the common acceptation of the term, should never be considered synonymous with education, none can possibly doubt who have ever paid the least serious attention to the subject, or who have any faith in the scripture declaration that, _if we train up a child in the way he should go, he will never depart from it when he is old_. Whenever, therefore, we witness any departure among such of our young people as are said to be well educated, it amounts to a demonstration that _they have not been thus trained_. If they had been, such departures would be very rare, instead of being most fatally common; nor should we find, even after making all due allowances for the frailty and depravity of our nature, these educated youths, in so many deplorable instances, despisers of religion, loose in their morals, voluptuaries in practice as well as principle, ignorant or regardless both of their public and private duties, and devoted entirely to their own selfish, depraved gratifications. But the lamentable truth is, that in a vast majority of our schools, whatever promises may have been honestly promulgated to the contrary, the moral and religious principles of the pupils are _not made_ paramount objects of attention. On the contrary, it seems to be almost always presumed, that the great work of forming these principles has been accomplished under the parental roof, where alas! (to our shame be it spoken,) it is in thousands of instances utterly neglected! Each pupil is consequently left to form them for himself, after his last course of collegiate instruction, during which these all essential guides to present and future happiness are rarely put into requisition, farther than may be deemed necessary to the peace and good order of the establishment, or as a part of the mere compendious formulary of instruction. The fatal and almost certain consequence is, that multitudes of college graduates, after being emancipated from scholastic restraints, either plunge at once into the destructive vortex of folly and vice, or devote themselves so entirely to the pursuits of wealth, pride, vanity and ambition, as effectually to exclude from their minds all thoughts of another life. These minds, thus pre-occupied, have actually no place left for such ideas and reflections as tend to produce a thorough conviction of the necessity for making some preparation to quit our present state of existence, with a reasonable hope of infinitely greater happiness in the next we are destined to enter. That the one we are now in cannot possibly last beyond a period most fearfully brief, infidels as well as christians are compelled to observe; for none live to be capable of observation whose experience has not perfectly assured them, that all are doomed to die; none live to years of reflection, who can well avoid sometimes looking forward, however sceptically, to that awful doom, without many terrors and alarms as to what may follow so fearful a change. For _this change_, so absolutely sure, so truly appalling to man, christian education alone can effectually prepare us--and ought therefore most assuredly to be made the basis, the substantial part, the great end of all education whatever.

That we can never hope to see so desirable and highly important a reform accomplished without some other means, some other agencies than such as we have heretofore had, seems to me demonstrably true. It appears equally clear that they must be voluntary associations, in some form or other, for the promotion and improvement of education, consisting of true, sincere, persevering, efficient friends to the cause--no "sleeping partners," (as mercantile men say,) but all, both active and zealous to the utmost of their power. To expect such reform from legislation is a vain hope, unless we already had such law-makers in sufficient numbers for the purpose, as _that_ reform in our parental instruction, schools and colleges alone could produce. When such consummation can take place, all essential as it seems to our national welfare, and devoutly as every one may wish it, none but he who knoweth all things can possibly tell. But each of us may venture so far as to predict, that voluntary institutions and societies, similar, gentlemen, to that which you have established, hold out far more cheering promises of success than can be hoped for from any other source. They will serve as appropriate nuclei, (if I may thus apply the term) for attracting around them the scattered talent, the learning and active benevolence of society. When thus concentrated, they will perform for our intellectual world what the sun does for that magnificent world of effulgent stars and constellations with which _he_ is surrounded--by diffusing in every direction that genial light and heat, so essential to adorn, to sustain, and to invigorate both. What a glorious prospect! what a delightful anticipation! Shall we not then cherish it, my friends, as a _possible_ event--nay, as one which nothing is wanting to accomplish, but a general combination of the intelligence, the zeal, and active perseverance of the numerous and sincere, but too desponding, too supine friends to the cause of universal education?

You, gentlemen members of this institution, have commenced the noble work. Let your exertions then to sustain and carry it on never know a moment's intermission, and my life on the issue, but a few years will elapse before the happy effects of such efforts will be felt and seen to the remotest limits of our community. Your patriotic example will soon be followed in other parts of our beloved state; similar associations will be formed elsewhere; a similar spirit of benevolence will be awakened and exerted, until poor old Virginia will once more hold up her long drooping head among such of her sister states as have most advanced in all those useful arts and sciences, best calculated not only to adorn and embellish private life, but to secure both individual and national happiness.

Before I conclude, permit me to address a few remarks to _you_, young gentlemen, the cherished alumni of this college. Although not directly applicable to our main purpose, I hope they may be found to have an important bearing on it,--since I shall adduce a few practical illustrations of the fatal errors you may commit in regard both to professional and domestic duties, unless you adopt forthwith and forever, as constant guides, those good principles of education which voluntary and numerous associations for its improvement, seem alone capable of introducing into all our schools. You will be the first to enjoy the precious fruits of all such as the members of this institute will probably recommend. Suffer me then to add my humble efforts to theirs for your benefit; and deem me not obtrusive, if they should partake somewhat of the admonitory character: for, be assured that my remarks shall all be such as a friend and father would make to those in whose happiness he felt the deepest solicitude.

If I have succeeded in my most anxious desire to impress upon your minds the thorough conviction that the principles of morality and religion, indissolubly united, _must_ form the beginning, the middle and the end of all that deserves the name of education, your first, your constant and supreme effort will be _to acquire them_. Then indeed, you may pursue the usual course of your scholastic studies, not only without danger of mistaking the means for the end, but with incalculable advantages both present and prospective; for all will be made conducive to the great, the eternal purposes for which you were created. Your knowledge of foreign languages and histories will contribute to convince you that there have been and still are nations, kindred and people like yourselves,--with similar wants, passions and capabilities, deserving your sympathy, your regard, your brotherly love,--that national antipathies should have no place in a human bosom--that national wars, except for defence, are national crimes; and that man should consider man his brother, in whatever condition or on whatever spot of the habitable globe he may be found.

Your mathematics will lead you to the conviction, strong and irresistible as the demonstrative principles and reasonings upon which the whole of this noble science depends, that nothing but a God of all perfect wisdom and love could have endowed you with faculties and powers capable of deriving not only the highest mental gratifications from such a source, but of applying the discoveries which produce these gratifications to an infinite series of the most beneficial purposes.

Your chemistry will aid in teaching you that none but a Being infinitely wise and of boundless power and goodness, could possibly have contrived and arranged such a vast multitude of substances, in all their endless variety of combinations and affinities, such an immense world of multiform matter--all as it would seem conducive in some way or other to human comfort, gratification, or high enjoyment.

Your philosophy and metaphysics, will draw you irresistibly to a great first cause--the supreme, beneficent, ever bounteous Author of all the objects of our senses, of all the powers and conceptions of our understandings; and will indelibly stamp upon your hearts the sentiments of adoration, love and obedience, as the only proper tribute you could pay to a Being, who, so far as we can comprehend his works, hath made them all subservient, either directly or indirectly, to our own happiness, both in time and eternity. These sciences will bring home to your bosoms and business the vital truth that you have minds of vast powers of comprehension--faculties capable of undefinable expansion; and souls of such godlike energies, aspirations and capacities of enjoyment, as nothing less than a God of all power, wisdom and love, could either have created or bestowed. In a word, whatever path you may pursue within the whole circle of scientific and literary research, it will lead you, if under the constant guidance of moral and religious principles, to the possession of the chief good here on earth, and to "that house above, not made with hands, eternal in the heavens."

There are indeed no circumstances nor situations in which you can anticipate even the possibility of being placed, unless bereft of all consciousness or sanity of mind, that can exempt you from the obligation of making these principles the chart and compass as it were, by which you are to steer your earthly course. Let us imagine a few of such as most commonly occur in our progress through life--such as are matters of choice rather than necessity--and we shall then more clearly see the indispensable use of such a chart and compass to direct us safely and happily in our unavoidable passage to realms of eternal duration.

Almost every man, for example, at some period of his existence, desires to become a husband--to unite himself for life to some individual of the other sex, as a means of enjoying far greater happiness than he possibly could in any single state. It is a situation in which millions voluntarily place themselves--a situation of vast and complicated responsibilities--involving numerous relationships and duties of the highest imaginable importance, upon which depend not only the domestic and social happiness of individuals, but the moral condition of whole communities and nations. Yet, how few of these millions, even among the most deeply versed in scholastic lore, unless they are men of the soundest moral and religious principles, are ever guided in their choice by any thing but fancy, whim, caprice, or some other far less excusable motive? Their scholastic acquirements alone, never avail them in the slightest degree. The eye is usually the sole guide--the appellate court of reason and judgment not being so much as even consulted. When married, they generally become parents, and thereby incur duties the moat sacred and of the most awful responsibilities; for they are _then_ answerable for the souls of _others_ as well as for _their own_--for souls, with whose happiness they are intrusted even by the God of the universe himself! Yet how, let me ask, are these momentous duties generally fulfilled, even by the best scholars, unless they are also moral and religious men? Instead of fulfilment, we too often behold total neglect, nay frequently the grossest, most shameful, most criminal violation; and all this too by individuals who have obtained the highest collegiate honors. What is the fair inference from such facts? Why, that no education which has not the united principles that I am endeavoring to recommend for its basis, its means of completion, and its great end, can fit man even for the two most common and by far the most important conditions of life.

Let me call your attention now to a few of the chief professions in which the young men of our country are most apt to engage; and let us endeavor to ascertain how far mere scholastic acquirements, even of the highest grade, will enable you to pursue these professions with profit and honor to yourselves, and with benefit to the community of which you are members.