the relation is modified or transferred by civil authority, voluntary assumption, or mutual compact, they are charged with it, and become the duties and prerogatives of those, to whom the transfer of the relation is made. Hence the whole course and business of education, from infancy to childhood, from childhood to youth, and from youth to manhood, (by whomsoever conducted) should be conducted on the principles of the parental relation. All who have the guardian care and instruction of children and youth, are bound to do, and have authority to do, for their wards and pupils, what a parent should do for his children, in the same circumstances. They are required to treat them not as sentient and mortal creatures merely; but as rational, moral and immortal beings; to endeavor, so far as the trust is delegated to them, and so far as they have assumed the responsibility, to train them for active and useful employment in this life, and for blessedness beyond the to educate them in accordance with their nature and destination; and thus to fit them to accomplish, in the best manner, the great purpose and end of their being. The subject of MORAL EDUCATION, therefore, becomes a subject of deep interest, and, as we shall discover in the sequel of this discourse, not inappropriate to the present occasion. grave Education, in the most comprehensive sense of the term, denotes the whole training of the physical, intellectual and moral powers, by which a man is made what he is. It includes every influence which is exerted, and every circumstance which has a bearing, in the formation of character; every thing, which serves to awaken and control the original susceptibilities of human nature to develop, exercise, and mature all the powers and faculties of soul and body. In the language of philosophical poetry (a little modified and extended) I add, 'tis education forms the man.' The best system of education, therefore, is that, which so disciplines all the powers, and trains all the faculties of the child or youth, as best to fit him for duty and for happiness as most thoroughly to qualify him for the station, to which he is destined, and the sphere in which he is to move as to enable him most efficiently to act his part, and most perfectly to answer the great design of his existence in time and in eternity. Were it my object to speak of the subject, at large, I should follow the ordinary division of physical, intellectual, and moral education. Physical education, I should say, in its highest perfection, is that system of diet, exercise and regimen, by the which health, strength and activity are best secured powers of the body so developed and trained, as to produce symmetry of form, and harmony and energy of action; and thus to render all the organs and functions of the physical system subservient to the higher and more enduring faculties of the man. Intellectual education, I should add, does not consist, as some seem to suppose, merely or principally in the acquisition of knowledge. But it is such a disciplining of the mind, as prepares it for the acquisition, retention and communication, as well as practical application of knowledge; or, in other words, such a training of the intellectual faculties as gives vigor, proportion, and symmetry to the whole mind; or, in other words still, it is the formation of such habits of association, as brings the attention under the control of the will, gives acuteness and accuracy to the powers of investigation, and produces at once a ready and retentive memory, in connection with a lively fancy and a rich imagination. So far as education involves the acquisition of knowledge, its utility is principally incidental, or prospective. It is not so much the business of the teacher to crowd the mind of his pupil with facts, and instill into it his own principles and deductions; as it is to teach him the art of observation, classification, and investigation to direct the inquiring mind in its researches after truth; in the often quoted and trite language of poetry, "to teach the young idea how to shoot." There is, says Dr. Brown, a "philosophical spirit which is far more valuable, than any limited acquirements of philosophy; and the cultivation of which, therefore, is the most precious advantage, that can be derived from the lessons and studies of many academic years." In accordance with this remark is the noted figurative observation of Locke, that "every man should know the length of his line or without a figure, should learn to limit his inquiries by the extent of his faculties, and confine them to the proper field of observation. Indeed, it is less the object of education to awaken curiosity, than to direct its course, and restrain its wild and impetuous flights. The perfection of intellectual education, by no means depends on the eagerness of research, or on the quantity of knowledge actually acquired. A man may have read much, and may remember all he has read; and yet be scarcely distinguished from an idiot; he may still be destitute of common sense and practical skill. It has been well said by Dugald Stewart, دو - that "the most essential object of education is first to cultivate all the various principles of our nature, both speculative and active, in such a manner as to bring them to the greatest perfection of which they are susceptible; and secondly, to watch over the impressions and associations of early life, and thus secure the mind against the influence of prevailing errors; and as far as possible, to engage its prepossessions on the side of truth." The period of pupilage to the scholar, is like the time of apprenticeship to the mechanic; and the object of the one bears a strong resemblance to that of the other. It is not the business of the mechanic, during his apprenticeship, to accumulate a stock of lumber; but to exercise his muscles and acquire the use of his tools. So it is not the principal object of the scholar, during his pupilage, to lay up a stock of intellectual lumber a mass of speculative and useless knowledge; but to learn the art of study, to ascertain the powers of his mind, and acquire skill in employing them; or, to continue the figure, it is to obtain the use of his intellectual tools, and give vigor and activity to his intellectual muscles. A well disciplined mind, in the course of its discipline, does indeed often make rich acquisition of knowledge. But it is knowledge classified, arranged, incorporated with the intellectual powers, and rendered a constituent part of the mind itself. It is not held by mere accidental or arbitrary association, as a thing of memory alone the borrowed sentiments of other minds. It becomes his own. It is appropriated. Like the food which nourishes the body, it is digested and diffused through the whole intellectual system, sustaining and invigorating every part; or like the elements of nature, which go to support and increase a luxuriant vegetable, it becomes assimilated to the mind itself, conformed to its habits of association, and incorporated with its powers; causing it to expand, and giving it enlargement, strength and vigor. Were it, as I said before, the object of this discourse, to treat of education at large, I should here enter upon the discussion of the question, which regards the comparative influence of native genius and well directed industry, in producing intellectual greatness. I should admit an original difference of intellectual capacity among men; equal, perhaps, to the difference in their physical organization. I should accede to phrenologists one grand point in their system, that there is a relation of the one to the other of the mind to the body; especially so far, as it regards the size, and form, and healthy state of the great organ of perception and thought and feeling. I should hence allow the impossibility, by any system of education or combination of circumstances, of bringing all minds to a common standard. And yet I should contend, (and contend most strenuously, because I consider the point of vital importance) that the actual difference in the intellectual characters of men, with a few extraordinary exceptions, depends principally on education. I should strenuously maintain, that industry and perseverance, under judicious guidance, will generally reach a point in the scale of usefulness and happiness, which uncultivated talents, however splendid, can never approach. For genius, undisciplined and uncontrolled, is, like the brilliant meteor, which with a dazzling light flits. across your path, and in a moment disappears, rather bewildering, than aiding to direct your steps. While a common mind, the mind of ordinary capacity, properly disciplined and improved by persevering study, resembles the polar star, which, though it may seem to shine but feebly, still sheds a steady light, and becomes an unerring guide to the nightly traveller. I should, too, in this connexion, discuss the question often agitated, whether knowledge, refinement, and intellectual culture are favorable to personal happiness. And although knowledge perverted, and talents abused, like all the blessings of heaven, when misapplied, become sources of misery; and notwithstanding all that has been said and may be said, in praise of primitive simplicity and innocent inexperience of ignorance, as the mother of devotion; and of stupidity, as the preserver from cares and woes, I should contend, that knowledge, under proper direction, is not only power, but a fruitful source of happiness I should conclude with a distinguished philosopher," that happiness, in so far as it arises from the mind itself, is always proportioned to the degree of perfection which its powers have attained." I should say, that every degree of intellectual culture must increase the susceptibility of the mind, and of course the capacity for enjoyment. So that, other circumstances being equal and favorable, the degree of happiness, which any one enjoys, will depend very much on the degree of his intellectual improvement on the harmonious and judicious cultivation of all the powers and susceptibilities of his mind. But since neither physical nor intellectual education, however perfect, (were it possible to render them perfect, without a corresponding cultivation of the heart) can secure to man the chief end of his being; I propose, as already intimated, to consider more particularly the subject of MORAL EDUCATION, in its bearings on personal happiness and the interests of society; and especially, in connexion with intellectual education. Man is a moral being, possessing a moral nature— capable of feeling moral obligation — capable of discerning moral relations, and of regarding moral duties, capable of understanding and obeying law; - sustaining the relation of absolute dependence on God; and capable of loving him and obeying his will; sustaining various reciprocal and mutual relations to his fellow-men; and capable of loving them, and promoting their happiness. Now this capacity renders him susceptible of moral education; and this education consists essentially in cultivating his moral powers and susceptibilities; and thus rendering him what he is capable of becoming and designed to be, "an adorer of God and benefactor of mankind." Among the moral powers of man, indeed the essential moral power, to which all others are subordinate and subsidiary, and without which all others would be perfectly inefficient, is conscience, or that capacity by which we are enabled instinctively and instantaneously, to feel approbation of what we view as virtuous and right, and disapprobation of what we count vicious or wrong: or, to give a definition more precise and exclusive, it is a susceptibility of pleasure or pain, as our actions agree or disagree with our views of duty — with the standard of moral obligation, which we have adopted. Whatever therefore has a tendency to increase, or diminish, this original susceptibility, must have an important bearing on moral education. For, like every other original principle of human nature, this may be cherished, purified, and strengthened; and all this must be done, to constitute what the Scriptures denominate "a good conscience :" or, on the other hand, it may be neglected, perverted, and stupified; or, in the language of Scripture, it may be "seared as with a hot iron;" and thus it becomes" an evil conscience,' useless or worse than useless failing to perform its appropriate office, as a prompter and reprover silent, when its voice should be heard, like seven thunders; or speaking so feebly and equivocally, as only to mock and deceive. A good moral education, then, must provide for the direct |