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 TREACHED BY 
 
 
 
 REV. J. H. LINEBAUGH, 
 
 
 
 RECTOR OF THE PROTESTANT EPISCOPAL CHURCH OF ST. .TAMES, 
 
 
 
 BATON ROUGE. LA. 
 
 
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 ON THE 20TH OCTOBER, A. D. 1850. 
 
 
 
 NEW ORLEANS . 
 
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 PRINTED AT THE OFFICE OP THE PICA1X>T 
 
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 1S50. 
 
EDUCATION: 
 
 A DISCOURSE 
 
 PREACHED BY 
 
 REV. J. H. LINEBAUGH 
 
 RECTOR OF THE PROTESTANT EPISCOPAL CHURCH OF ST. JAMES, 
 BATON ROUGE, LA. 
 
 ON THE 20TH OCTOBER, A. D. 1850. 
 
 NEW ORLEANS: 
 
 PRINTED AT THE OFFICE OF THE PICAYUNE, 
 
 1850. 
 
.i-s- 
 
Eaton Rouge, Oct. 22d, 1850. 
 Rev. and Dear Sie: — 
 
 The undersigned, who were highly gratified auditors of the Discourse delivered by you on 
 Kunday last, on the subject of " Education," beheving it is very desirable that greater pub- 
 licity than it can obtain under the circumstances existing at the time of delivery, should be 
 given to it, and that the all important interest of Education and good morals will be greatly pro- 
 moted by the publication of the Discourse, respectfully request a copy for publication. 
 With great respect, . 
 
 Your friends and ob't servants, 
 
 Thomas Gibes Morgak. 
 Geo. C. McWhoeteb, 
 John N, Careigan, 
 Timothy Fay, 
 R. G. Beale, 
 Cos. R Feench, 
 / Geo. S. Lacey, 
 
 Chaeles Gayaeee. 
 Rev. J. H. Linebaugh, 
 
 Rector of the Protestant Episcopal Church of St. James, Baton Rouge, Louisiana. 
 
 Baton Rouge, Oct. 26, 1850 
 Gentlemen : — I received your kind and flattering note of the 22d inst., by the hands of Judge 
 Morgan, a few days ago, expressing your gratification at hearing my Discourse on Sunday last, 
 and requesting a copy for pubUcation. The Discourse is one purely practical, prepared under 
 the press of parochial engagements, in view of what I conceived to be the wants of the commu- 
 nity atthe time, and not intended for publication. 
 
 If you think that any good might be done by giving it greater pubhcity, you are more than 
 welcome to a copy of it, and it is accordingly herewith transmitted. 
 
 I am, gentlemen. 
 
 Respectfully, your friend and servant, 
 
 J. H. Linebaugh. 
 To Hon. Thomas Gibbs Mobgan, 
 Geo. C. McWhoeteb, 
 Jno. N, Caeeigan, 
 Timothy Fay, M. D., 
 Cos. R. Feench, M. D., 
 R. G. Beale, Esq., 
 Geo. S. Lacey, Esq., and 
 Hon. Chas. Gayaeee. 
 
DISCOURSE. 
 
 God created man in IIis own image : in the image of God created He him — male and female- 
 created He them. — Genesis, Chap. 1: v. 27. 
 
 The subject of Education is one, we trust, not without interest to 
 every class of the community. We have felt it to be our duty, as His 
 minister, the sublime end of whose mission upon earth was to do 
 good, not only in removing suffering, and healing affliction, and 
 soothing sorrow, but also in elevating every portion of the human 
 family in the scale of mental and moral position and influence, to 
 bring the subject to the notice of that portion of the flock of Christ 
 whose interests have been pastorally committed to us. Be assured 
 we do it not without misgivings. It is a subject which has so often 
 engaged the philosopher, the scholar, and the orator, that it could 
 not be otherwise than that one so humble as ourself should approach 
 it with diflidence. We trust, however, to be able to ofler some reflec- 
 tions, not without profit, and possibly not without interest, to those 
 who may hear us on the present occasion. And, while to some, the 
 words of our text may appear somewhat elementary, and abstract, 
 we think they will be found upon examination, to be not inappro- 
 priate to the subject. 
 
 The nature of man, his intellectual and moral constitution, his ele- 
 vated position in the scale of creation, his relation to all the objects of 
 his being, superior as well as inferior, constitute the source from 
 whence is derived the obligation of Education, For without this 
 constitution, this position and relation, he would sink to a level with 
 the animals of inferior nature, and would have nothing to train or 
 cultivate beyond those instincts which are connected with, and are 
 alone necessary for, the negative position of mere self-preservation. 
 Man's creation in the intellectual and moral image of God, marks 
 accurately his character and position, with their privileges and res- 
 ponsibilities. It marks the nature of the commission, with the high 
 ftmctions and destinies of which he is charged ; it marks him as one 
 to whom has been delegated the responsible power of controlling the 
 destinies of earth, as also the glorious privilege of aspiring to an asso- 
 ciation with angels, and to an imitation of the Great Eternal God of 
 the Universe, in that high habitation in the Heavens, reserved for his 
 
6^ 
 
 ultimate and eternal residence, when the bourne which bounds his 
 residence on earth shall have been passed. 
 
 We think it an error to view man simply as a finite being. That 
 man has been thus viewed, we think a popular and prevailing falla- 
 cy — a fallacy which has injured, if not corrupted the speculations of 
 philosophy, which has controlled, if not perverted the efforts of phi- 
 lanthropy, and given a false character to our systems of education. 
 That man, materially, is finite, catmot be questioned. There is a limit 
 to his physical powers. There is a limit to his sight, to his hearing, 
 indeed, to his being, so far as it is connected with sensible objects; 
 but to his intellect and soul there is no limit : these are the tokens of 
 man's resemblance to God — these are the special evidences of that 
 likeness to himself wherewith Grod has impressed him — these are the 
 noble insignia and prerogatives of that sublime image of Himself, 
 which God has stamped upon him ; and unless you will call God finite 
 — unless you will set bounds to His eternal wisdom, goodness and 
 power — unless you will say to His eternal attributes, in the pride of 
 an impious superciliousness — thus far shall you come and no farther, 
 presume not to say of these that they are finite. When the universe 
 becomes finite, when immortality becomes finite, then say of man that 
 he is simply a finite being. Who that has marked the sublime dis- 
 coveries of Newton, or read the celestial pages of Milton, or observed 
 and measured the influence of Plato, Aristotle and Bacon, upon the 
 mind of all subsequent ages, will declare that the human mind is 
 finite. Or will any one who looks forward through the telescope of 
 faith, to the progress of the soul through the unwasting ages of eter- 
 nity, as it labors with unceasing effort to compass that truth which 
 eye hath not yet seen, nor ear heard, nor the heart conceived, and 
 say of the soul that it is finite 1 If he does, then let him tear asunder 
 the chain which binds him to the throne of the Eternal — let him oblit- 
 erate the bright image which radiates from his face — let him extin- 
 guish the glorious light of the soul's immortality — let him blot out 
 Heaven, and mate himself with beasts bound by the prescribed limits 
 of appetite which soars no higher than themselves, and when dead, 
 left to moulder untombed upon the bosom of the earth which bore 
 him. We discard the idea of man's being simply finite, as a popular 
 fallacy, and claim for him capacities more exalted, and destinies 
 more sublime than belong to the earth ; we claim for him a high and 
 holy destiny, which claims affinity with the attributes of God, and 
 compasses eternity itself in duration. 
 
 Whence, we may inquire, the origin of this fallacy? It is because 
 we are of the earth, earthy ; it is because of the sad perversion of 
 man's nature ; it is because of the sad and blighting transformation of 
 man's moral nature, by the transgression; it is because of the triumph 
 of the carnal over the spiritual; because the light within us has be- 
 come darkness ; because we look not beyond our earthly habitation. 
 
but are occupied altogether with the thoughts and feehngs and appe- 
 tites of our earthly being, with wherewithal we may be fed, and 
 wherewithal we may be clothed. We explore not the arcana of our 
 spiritual being. We scan not the altitudes of our moral and intellec- 
 tual nature. We enter not the inner chambers of our immortal res- 
 ponsibilities. We ascend no summits, to catch views of the bright 
 landscapes scattered along the pathway of an eternal being. Our 
 temporal interests are the measure of our labors — our necessities the 
 standard of our ambition. Education, when it has extended to these, 
 has covered its prescribed territory, and all beyond is deemed by the 
 practical of this world, delusion and folly. Our young men, when 
 they have acquired some knowledge of languages dead and living — 
 some knowledge of abbreviated histories, and mutilated sciences, are 
 thrown into the world with the distinct idea that what they have ac- 
 quired, and what they are to acquire, is to be used alone in this world, 
 and for this world — is to be bent to the one great, selfish purpose of 
 gratifying personal ambition, or pursuing personal interest. Our 
 young women are educated with especial reference to the world : 
 they con in haste the popular standards of science, designed for 
 schools — they acquire the popular accomplishments — and then hasten 
 into society, with the expectation and hope of becoming helles or 
 wives. In an abstract way, they may be taught something in refer- 
 ence to themselves, something in reference to their responsibilities, 
 something in reference to their immortal interests and destinies ; but 
 it is subordinately, it is nothing more than abstract, it has not the mer- 
 its of the practical The lesson is not taught with earnestness, it is 
 not engraved upon the tablets of the heart, in words of living light ; 
 it is not stamped on the memory or conscience, in the indelible colors 
 of truth. It is left like a tender and immature plant, to struggle with 
 tares, which having the stronger support, and sympathy of congenial 
 soil, and the advantage of earlier and more assiduous cultivation, will 
 have no difficulty in choking and ultimately destroying it. 
 
 It is neither our purpose nor desire to speak disparagingly of the 
 institutions of learning, primary or advanced, in our country. Their 
 defects are but the defects incident to man, and incident to society. 
 Instructors, we look upon as noble instances, generally, of self-sacrifi- 
 cing benevolence, who labor always as far as they can, for the best ; 
 and we are convinced that if a majority of them could act indepen- 
 dently of a perverted public opinion, they would pursue a different 
 course. Water cannot rise above its level : an inferior force cannot 
 control the operations of a superior. The supply must be suited in 
 quality to the demand. Public opinion cannot easily be overcome. 
 The spirit of the age cannot easily be resisted. Parents are the par- 
 ties mainly to be censured. More desirous that their sons and daugh- 
 ters should shine and make some figure in society, or succeed in ac- 
 quiring fortune, they neglect to inculcate those principles upon which 
 
8 
 
 depend their usefulness in time, and happiness both in time and eter- 
 nity. They neglect to inculcate upon them the lesson, that they are 
 made in the image of God, that they are in possession of powers infi- 
 nite in duration, and that the best and only way of attaining happiness 
 in time, and securing it in eternity, is by addressing themselves to 
 their assiduous cultivation. 
 We propose to consider the 
 
 NATURE AND PROVINCE OF EDUCATION. 
 
 Our text declares that God created man in his own image — ^in the 
 image of God created He him — male and female, created He them. 
 The creation of man and woman in the image of God, constitutes their 
 great excellence and glory, and throws around their position all which 
 may be deemed exalted and commanding. Having reference to this 
 world, as well as that which is to come, it embraces all the complex 
 relations incident to their being, from the period when they dawn in 
 infancy upon the world, to their never-ending destinies and allotments 
 in eternity. It was the bestowal of nothing less than immortality. It 
 was the delegation of nothing less than an agency which embraced 
 all the objects of their being, and for the discharge of which they are 
 perpetually accountable. The obligation of what is popularly called 
 education, originates in this, and is nothing less than qualifying man 
 for all the duties involved in that creation : the training and fitting 
 him for that position here and hereafter, for which he was intended. 
 In all the peculiarities and privileges of their creation, man and wo- 
 man share co-ordinately and equally, but with a difference as to 
 sphere. The difference of position originates in the different charac- 
 ter of the objects had in view in their creation. The general objects 
 of woman's creation are the same with those of man ; her destinies 
 are the same, her general responsibilities are the same. Like man, 
 she is immortal, like man, she is accountable, like man, she must give 
 an account of her stewardship. Her stewardship differs, however, 
 in its details, and the difference of education originates in this differ- 
 ence of details. Now, in reference to both man and woman, we 
 would say, that whatever may promote their highest happiness, what- 
 ever may qualify them for all the duties involved in their creation, 
 whatever may train and fit them for their positions, is the object of 
 education. Education is but the carrying out of the great destinies 
 of each; the preparing each in mind and heart, for a discharge of all 
 those duties which God has inseparably connected with their being ; 
 and both are bound by most sacred obligations, and upon pain of for- 
 feiting their high prerogatives, to meet the responsibilities thus de- 
 volved on them. God would not have created man and woman in 
 his own image, and after his own likeness, and then have permitted 
 them to destroy them by slothfulness and inattention, or by vice and 
 folly. To this case, the parable of the Talents will apply as aptly as 
 
to spiritual privileges ; ior man's spiritual and intellectual nature are 
 necessary to each other, as parts of the same being; and contracted 
 indeed will that spiritual character be, which is unenlightened by an 
 educated intellect. The duty of education thus flowing from the text, 
 assumes the positiveness of moral obligation, and he who neglects the 
 education of his heart and intellect, denies to himself not only great 
 privileges and enjoyment in time and eternity, but actually runs the 
 risk of periling happiness itself. As it is our purpose to take a distinc- 
 tion between male and female education, we shall consider each sep- 
 arately. 
 
 The position of man implies action. His destiny leads him into 
 the world, as a sharer in its fortunes and conflicts, its triumphs and 
 its trials. He must be an actor in every revolution of society, a par- 
 ty in every struggle of principle, or interest, or ambition. His edu- 
 cation, therefore, must partake correspondingly of the nature of his 
 position and relations. He must go into the world prepared to meet 
 its difficulties, to surmount its obstacles, and to influence its destinies 
 for good. He must go with an intellect fully disciplined to the dis- 
 covery of truth and the detection of error, fully stored by reading, 
 observation and reflection, with all needful facts and principles for 
 his own guidance in the way of truth, as for the direction and enlight- 
 enment of his fellow men. He must carry with him a heart enlight- 
 ened and fortified by the strength of Christian resolution, a will able to 
 resist temptation and overcome evil. These are the points to which 
 the education of our young men must be directed, if they would fully 
 meet the responsibilities of their position, and successfully combat the 
 errors of the present age of the world. There must be combined 
 with the attainments of the Scholar, the graces of the Christian, and 
 the accomplishments and manliness of the Gentleman. 
 
 By the attainments of the Scholar, we do not mean merely the ele- 
 mentary attainments acquired in our academies and colleges. They 
 hardly constitute the beginning of learning. He who has received 
 his diploma, stands ordinarily but upon the threshold ot science, the 
 outer-veil of the Temple not having even been passed. The being a 
 scholar implies not only the successful acquisition of university hon- 
 ors, but in addition, long years thereafter of arduous toil and unflinch- 
 ing application, long years of comparative seclusion from the world, 
 spent in invoking the spirits and ''courting the converse of the Illus- 
 trious Dead." The most successful candidate for university honors, 
 has done nothing more than acquire the instruments necessary for the 
 acquisition of learning. The being a scholar implies the knowledge 
 of one's self, the operation of one's own intellect, the mysterious im- 
 pulses and motives of one's own heart. It implies a knowledge of the 
 history of the world, both past and present. It implies a critical 
 knowledge of classical literature, in languages dead and living. It 
 implies a knowledge of Ethics and Law, in their application to the 
 2 
 
10 
 
 relations of human society, political, civil and social. It implies a 
 knowledge of mathematical and physical science, in all the length and 
 breadth of their application to the laws, relations and motions of the 
 world which we inhabit. 
 
 The scholar, if he would adequately sustain his claim to his position, 
 must have studied the speculations of Plato, and Aristotle, and Cice- 
 ro, and Seneca, as those of Sir Thomas Moore, and Bacon, and Cud- 
 worth, and Locke, and Butler, as of Descartes, and Leibnitz, and 
 Spinoza, and Cousin, and Stewart. He must have studied the theolo- 
 gy of Origen, and Chrysostom, and Aquinas, as of Hooker, and Tay- 
 lor, and Barrow, and Tillotson. He must have studied the histories 
 of Thucydides and Zenophon, of Livy and Tacitus, as the histories 
 of Clarendon, and Burnet, and Monstrelet, and Froisart. He must 
 know Homer, and Euripides, and Demosthenes, and Q,uintillian, 
 alike with Dante, and Cervantes, and Corneille, with Milton, and 
 Shakspeare, and Burke. He must understand the Institutes of Jus- 
 tinian, as well as the Institutes of Coke, and the Commentaries of 
 Blackstone, the treatises of Grotius and Vattel, as of Rutherforth and 
 Wheaton, the Political Economy of Smith, as the later works of Say, 
 Malthus and McCulloch. He must be as familiar with the prob- 
 lems of Euclid, as the discoveries of Newton, and Herschel, and La 
 Place. In fine, if the young man would carry into the world the re- 
 putation and influence of the scholar, and accomplish successfully the 
 objects of his being, and the special duties devolved upon him by the 
 times, he must leave no well of knowledge untasted, no field of sci- 
 ence unexplored, no garden of literature uncultivated. If he stops 
 anything short of this, he has not met the measure of his responsibil- 
 ities, he has not done justice to the noble source from whence he 
 sprung, the noble image with which he has been impressed, and is not 
 qualified to go forth into that world for which he was made, to mould 
 its history and to shape its destiny. 
 
 If the education of the young gentleman would be complete, to the 
 attainments of the scholar must be added the virtues and graces of 
 the Christian. By Christian, we do not mean the man of mere forms 
 and externals, who, failing to discern in the symbol, the truth repre- 
 sented, is ever substituting the shadow of religion for its substance ; 
 nor do we mean the Christian by mere noisy and empty profession, 
 whose religion, having sprung from fashion or fanaticism, is like Jo- 
 nah's gourd, the growth of a night — we mean no such Christian as 
 either of these — we mean the follower of Christ, him who thinks it 
 " enough to be as his Master, without aspiring to be above his Lord;" 
 who looking ever unto Jesus, as the " Author and Finisher of his 
 faith," is ever laboring to tread in the footsteps of his most holy exam- 
 ple ; who, ever striving to be made like unto Christ, practices himselt 
 habitually in those lofty and noble graces which shone so brightly in 
 the life of his Master, and constitute the beauty and glory of the Chris- 
 
11 
 
 tian profession. The Christian whom we mean, is one who throwing 
 aside the cant, and self-righteousness, and hypocrisy of Pharisaical 
 fanaticism, has his heart filled with all human charities; one who is 
 kind, and tender, and forgiving, and forbearing, whose heart over- 
 flows with " the milk of human kindness," whose bosom is the blessed 
 abode of sympathy and benevolence, whose eye moistens at behold- 
 ing sorrow and suffering, whose purse relaxes at beholding poverty 
 and distress, whose hand is ever ready to restrain an erring brother 
 from temptation, who is ready to forgive and restore the fallen, who, 
 instead of upbraiding, is ever ready to weep over the outcast, who is 
 willing to take, in humble imitation of the spirit of his Master, even 
 the lowest seat in the synagogue, to wash the feet of the humblest dis- 
 ciple, and to give a cup of cold water to any of God's creatures, how- 
 ever depraved, in the name of his Divine Lord and Master. 
 
 This is the character, the acquisition of which should constitute a 
 part of education, and we may add, we think, an indispensable part. 
 Far be it from us to recommend the incorporation, in the education of 
 any young gentleman, of that character, unfortunately in our country 
 so common, and frequently so popular, the irritable, jealous, intole- 
 rant, fault-finding sectary, misnamed Christian, who, either ignorant 
 or blinded by his passions, can never see either his own faults or fol- 
 lies of character, or extravagancies of opinion, who can see no virtue, 
 or merit, or excellence, in any person but himself, or any system but 
 his own; who is ever extending the circle of the "false report, by 
 malice whispered round;" who is ever violating the obligation of 
 personal or domestic confidence, express or implied, to disparage the 
 character, or wound the feelings, or destroy the reputation of some 
 confiding or unsuspecting friend ; who, indeed, is never so happy as 
 when the floodgates of detraction are uplifted, and the characters of 
 the virtuous and good are attempted to be soiled with the mud, and 
 filth, and poison of wretched and infamous calumny. This is not the 
 Christian whose qualities should constitute a part of education. No ! 
 He is a Christian only in name, who to the guilt of sin adds the guilt 
 of hypocrisy. The character of the Christian which we would recom- 
 mend, is His character who is the model of all Christians, the G-reat 
 Redeemer himself, the sublime embodiment of all virtue, as the ag- 
 gregate of all excellence, which men may aspire to imitate, but never 
 can hope to equal. In the times in which we live, the obligation to 
 be a Christian, to acquire Christian habits and Christian education, is 
 not felt as it should be. We regret it the more, as we think no edu- 
 cation can be complete without it. That education which supercedes 
 or neglects it is partial, is not built upon the entire nature of man, and 
 proceeds upon the supposition that his destiny is temporal, without 
 being eternal. If the moral image of God ^ould be fully reflected, f^- 
 we must be Christians, for Christianity is our only source of happiness 
 here, our only hope of happiness in eternity. Without this, we shall 
 
12 
 
 never attain the high objects of that immortality which has been pro- 
 mised lis in Heaven. Beheve not the popular idea that Christianity 
 is no part of the education of a gentleman. It is a part, and a very 
 necessary part, for time alone, w^ithout reference to eternity. It im- 
 parts a dignity and beauty to the character w^hich nothing of earth 
 can give; it invests it -i&dhmi with a moral grandeur, before which all 
 the mere accomplishments of earth sink into insignificance. Oh ! 
 what a halo of glory gathers around the characters of such men as 
 Hale, and Boyle, and Jay, and Gaston, and Wilberforce, and Key, 
 who, to talents, and position, and birth, and influence, have added to 
 their characters the still brighter gems of Christian humility, and char- 
 ity, and devotion, and purity; who from chaining the attention of 
 courts or senates, could retire to the devotions of the closet with the 
 meekness and simplicity of children; who, in view of the Cross, for- 
 got their greatness, casting their honors to the earth in poverty of 
 spirit, before the moral magnificence of His example, " who was the 
 Servant of Servants." What a noble tribute to Christian purity is 
 that paid by the mightiest intellect, as the loftiest patriotism of our 
 country, to the character of John Jay, ''that when the spotless robe 
 of the judicial ermine fell upon John ,Jay, it covered nothing not as 
 spotless as itself" Never shall we forget the impression made upon 
 our mind, when a child at school, by the anecdote related of Sir 
 Robert Boyle, that it was his habit never to take the name of the 
 Supreme Being upon his lips, without pausing a moment, to see that 
 he did it with no irreverence. Nor shall we ever forget our feeling 
 when we heard for the first time, the anecdote so much in keeping 
 with the humility and simplicity of true greatness, related of the late 
 Chief J. Marshall, and no doubt true, "that from his childhood to the 
 day of his relating it, he had never retired to his bed without saying 
 the little prayer so familiar to children, beginning with the words, 
 * Now I lay me down to sleep.' " What more sublime spectacle could 
 earth afford than this childlike simplicity, in one who held in his 
 hands, not the rights, and interests, and destinies of individuals alone, 
 but of nations; upon whose lips, when he spoke in that most exalted 
 of earth's tribunals, hung all with an enchained interest and attention, 
 as though they were listening to the words of an oracle, and around 
 whom constellated the gathered learning and wisdom of the land, as 
 stars within the orbit, and under the control of a central planet. 
 
 A third essential point of education is the possession of the accom- 
 plishments and manliness of a Gentleman. By gentleman, we do not 
 mean the man of pretension, nor the pseudo aristocrat, who, in ac- 
 cidental possession of wealth, or place, or position, is ever assuming 
 unbecoming airs of importance to others, or making himself an object 
 . of devout adoration ; nor do we mean the reckless, and profane, and 
 vainglorious man of the world, nor the accomplished libertine, the 
 most unscrupulous, as the least honorable of God's creatures, whoj, 
 
pursuing the instincts of a heartless and corrupt selfishness,, labors to 
 supply by profession what he lacks in principle, to make up in man- 
 ner, what he lacks in feeling. "We mean no such character as these, 
 but would warn you against following such examples, as you would 
 be happy and respected here. Such men are not gentlemen, they 
 approximate not even remotely to such a character : they contradict, 
 indeed, every idea associated with the character of a true gentle- 
 man. A gentleman is neither heartless, nor corrupt, nor unscrupu- 
 lous, nor abandoned in his moral character. 
 
 Manners alone make not the gentleman. They may be, and are 
 one of the evidences of a gentleman, because of their connection 
 with good principles and good feelings, as dissociated from sterling 
 principles and benevolent feelings, they are nothing worth — indeed 
 they are grossly abominable — because they are the instruments of a 
 specious deception, deluding and imposing upon society, alluring the 
 young, and unsuspecting, and innocent, to destruction. By gentle- 
 man, me mean him who in character is honest and honorable, who, 
 through the loftiness of principle, scorns to do what is unjust, or disho- 
 nest, or dishonorable, who never deceives the unwary, nor imposes 
 upon the unsuspecting, nor defrauds the ignorant, nor betrays the in- 
 nocent, who has contiually, and abidingly, in the language of Mr. 
 Burke, that sensibility of principle, that chastity of honor which feels 
 a stain like a wound. We mean him, who to the loftiness of virtue, 
 adds the gentleness and forbearance of a generous and magnanimous 
 chivalry; who shields and protects the person and character of the 
 humblest and most friendless female, because she wears the form, 
 and has the weakness of woman; who to his enemies is forbearing, 
 though he has the power to injure ; who to the poor is condescend- 
 ing and kind, though they have no power to repay ; who to the rich, 
 and great, and distinguished, is respectful without being obsequious, 
 civil without being servile ; who to the humility, gentleness and charity 
 of the Christian, adds that firmness, dignity and self-respect, necessary 
 for the vindication of his own honor, when impeached, for the pre- 
 servation of his own character, when assailed. Such is the character 
 whose graces, we think, should be a necessary part of education, and 
 thus we complete the brief outline proposed in the early part of our 
 discourse. We think without this combination of the attainments of 
 the scholar with the graces of the Christian, and the accomplishments 
 of the gentleman, the education of any young man proposing to him- 
 self a life of usefulness, a life commensurate with the destinies and re- 
 sponsibilities devolved upon him in his creation, would be radically 
 incomplete, and we hope our earnestness will be pardoned, in view 
 of the solemnity and sacredness of the obligations which he owes to 
 God, his country and himself 
 
 We pass now briefly to some of the points entering into the educa- 
 tion of a Woman. 
 
14 
 
 We regret tliat the discourse has already attained such a length, 
 that we are compelled to be necessarily brief upon this part of our 
 subject. The remarks which we shall offer, are susceptible of an al- 
 most infinite elaboration. While woman is the sharer of the high 
 privileges and responsibilities of man, possessing substantially many 
 of his moral and intellectual traits of character. Providence has given 
 her a different physical organization, and has designed her for a dif- 
 ferent sphere of life. Action is not her sphere. She was not design- 
 ed to mingle in the rude conflicts of the world, sympathizing with its 
 interests, or partaking in its struggles. She is not expected, ordina- 
 rily, to be either statesman, or warrior, or philosopher. She has 
 been all, but it was only by way of exception to a general rule, and 
 we think in violation of positive arrangement. Woman, prominently 
 is the child of the affections, thrown by a gracious Providence upon 
 the bleak and barren wastes of the world, to make it purer, and bet- 
 ter, and happier; to gladden by her smiles, and console by her tears, 
 and cheer by her voice; to make the solitary places of this world, this 
 cold and cheerless world, glad ; to make its deserts bloom and blos- 
 som as the rose. Her empire is Home — her sceptre is Love. With 
 this empire, and this sceptre, she can exert an influence more impor- 
 tant upon the world, than all the senates which ever assembled in 
 council, or all the armies ever arrayed on the battle-field. Upon the 
 influence exerted by her in the family circle, depends the moral des- 
 tinies of the world, the interests in time and eternity of millions un- 
 born. There goes forth from her chamber a power which, like the 
 desired lever of Archimedes, may move the world. The impress of 
 her character and influence, is written for weal or for wo, in indeli- 
 ble characters, upon every man and every woman mingling in the 
 multitude of earth's population. 
 
 Possessing such character and influence, the manner in which she 
 should be educated, becomes a problem of some importance. We 
 would say, she should be educated in strict accordance with her na- 
 ture and influence. We should not attempt to force her by educa- 
 tion from that position in the world, and that relation to mankind 
 which Providence has assigned her. If we do, we will work a se- 
 rious injury to her, a serious injury to man, a serious injury to the 
 interests of society at large. A heartless, ambitious, politic, worldly- 
 minded woman, one whose heart is unsoftened by the mild influence 
 of our holy religion, whose spirit has become sullied by the grossness 
 of earth, is a sad spectacle of character perverted, of misplaced am- 
 bition, of injurious influence. She is in the position of one attempting 
 to force herself from that channel assigned her by a wise and gra- 
 cious Providence, for the wisest and best of purposes. She is in the 
 position of one in open rebellion to a positive ordinance of God. — 
 Whatever may make a lady, we would say, should enter into the 
 composition of her education. While her intellect should be by no 
 
15 
 
 means neglected, attention prominently should be given to the culti- 
 vation of her tastes, her feelings and her manners. 
 
 By cultivation of her tastes, we mean the cultivation of those pow- 
 ers through which she will be enabled to see and mark the beautiful, 
 whether in nature, art or literature. She should be taught to improve 
 her faculty for appreciating every landscape which may spread out its 
 beauties before her, to kindle with emotions of sublimity before eve- 
 ry towering mountain, to behold with joy the gorgeousness of every 
 golden sunset, to mark the solemn pomp of every storm, as it rolls its- 
 ponderous bulk athwart the heavens. Not a dew-drop should glisten- 
 in the morning sun, nor a little neglected flower breathe its fragrance 
 on the desert air, without attracting her appreciating notice. Should 
 any genius for the arts exist, opportunity should be aflbrded her or 
 cultivating her taste for music, poesy and painting, by consulting the 
 best masters, and studying the best models. There is an inspiration 
 in these studies, in beautiful harmony with the character of a gentle, 
 gifted, pure-minded woman ; there is something in a soft, inspiring 
 strain of music or poetry, or in a beautiful painting, which lifts the 
 soul of woman above the dull, cold shadows of earth, to the scenes 
 and images of unfading beauty and brightness in Heaven. To this 
 appreciation of the beauties of nature and art, should be added the 
 power to appreciate the beauties of literature. 
 
 Her knowledge should be commensurate with the valuable litera- 
 ture of her own language, and of other languages, if a knowledge of 
 them be attainable. In her reading, not an important fact should be 
 unobserved, not a noble action unappreciated, not a beautiful 
 thought, nor a tender nor elegant sentiment unremembered. So in- 
 timately are the tastes and intellect of woman related, that the latter 
 must look to the former for cultivation and improvement. We think 
 it susceptible of demonstration, that the intellect of woman if not fed 
 through the tastes, is ordinarily left unfed, or left to draw cultivation 
 from coarse and unsympathizing objects. 
 
 The position of woman being prominently that of affection, she 
 must remember that her feelings must not be uncultivated, and that 
 it is to the feelings of woman that men look for those sympathies 
 which are to make them kind and sympathizing partners in the toil- 
 some and thorny journey of life. Men care not what may be the 
 beauty of woman, what her accompUshments, if they are associated 
 with un-Christian dispositions, with bitterness of feeUng, with a want 
 of kindliness and goodness of heart, with jealous, and unforgiving,, 
 and unamiable tempers. By cultivating edediacSy the affections, and 
 laboring to bring them under the influence of religion, they will 
 thereby fit themselves for all the duties and responsibilities devolved 
 upon them by God. 
 
 In fine, their manners should be those of softness and gentleness. 
 Through amiable manners, they will woo and win successfully the 
 
 Ituu^ cAA^A^ 
 
 ■^ 
 
16 
 
 tavor and consideration of the world. No garb is so attractive as the 
 garb of good manners. They will win their way to position, when 
 wealth, and talents, and merit may fail. In their intercourse with 
 the world, they will find them a resource, when combined with cul- 
 tivated tastes and feelings, which will overcome all difficulties, and 
 make them respected, honored and beloved. 
 
 In conclusion, permit that we may exhort the young gentlemen 
 and ladies of the congregation before us, to labor to meet the high 
 responsibilities which God has devolved on them. He would not 
 have made them in the likeness of His blessed image — in the like- 
 ness of His own Eternal Self— without requiring of them a high and 
 holy effort after wisdom, truth and goodness. Soon they will be men 
 and women, soon the mantle of duty and responsibility which now 
 rests on us, will rest on them. Soon they will go forth to meet in 
 the active conflict of life, that destiny which is to make or mar them 
 in time and eternity, and to leave its impress upon their age and 
 country. That destiny is now within them. The theatre for its ex- 
 ercise will only be enlarged. The world is but the school in em- 
 bryo. If in the school the pupil has been ambitious, he will be am- 
 bitious in the world. If there he has been industrious, he will be so 
 in the world. If in the school he has been gentle, and good, and 
 honest, and honorable, and high-toned, and gentlemanly, he will be 
 so in the world. 
 
 "Coming events," in the beautiful language of the ;^oet, "cast 
 their shadows before,tiasm." The pupil's future dignity or humble- 
 ness, future distinction or obscurity; future usefulness or inefficien- ij 
 cy, are casting their shadows upon the rooms of the academy, as J^ 
 surely as the gnomon casts its shadow upon the dial, or the needle 
 points to the pole. Nor is the destiny which is being moulded in 
 youth confined to time ; it shall pass through time, and leave its im- 
 press upon eternity. The solemn register of their good and evil 
 deeds, and thoughts, and feelings, is now begun; it will be finished 
 at each one's death, and thence deposited in the archives of God's 
 Remembrance, to be exposed at Judgment. The close of life scarce 
 ever differs from its beginning. As the boy is, generally, so the man 
 — as time is, so eternity. Reaping succeeds to sowing — punishment 
 to evil — eternity to time. The grave is but a portal, through which 
 the moral man passes from time into eternity. As eternity is time 
 protracted, time is but youth developed. May we all so act here, as 
 to be happy in time and eternity.