MEMOIRS. THERE are a few things which put the character and principles of a young man more to the test than a classical and university education. He who passes through this ordeal unhurt, has reason to bless the gracious and powerful influences of the Divine Spirit. I do not refer at present to the levity of youth, and to the snares of those associations which belong to the state of society in colleges and classical schools. The danger of infection from the moral atmosphere is, indeed, great. But there are dangers of a different kind, arising out of the studies which chiefly engross the attention, and their powerful, but unperceived influence upon the mind. The investigations of philology and grammar, though important in themselves, and absolutely necessary as the basis of all correct knowledge, are dry, and often tiresome. The memory is loaded with words and forms of expression, which tend no doubt, to exercise and strengthen it; but do not tend much to the moral benefit of the mind. When from these the scholar passes on to the more elegant studies of the Greek and Roman Classics, or even to the polite literature of our own country, how little does he find at all calculated to promote his spiritual welfare? This is not saying enough, how much does b meet with, the tendency of which is positively injurious? The fasci nations thrown around vice, the halo of glory with which sin itself is frequently invested, cannot be viewed often, and with great intensity, without damage. The individual who gives his days and nights to the poets and orators of Greece and Rome, must be more than man if he escapes without hurt to his spiritual feelings and principles. The influence of the exact sciences, and of experimental philosophy, though of a different nature, is still hazardous to a mind which has not arrived at maturity. The absolute certainty of mathematical demonstration, and the sure results of algebraic formula, produce a habit which has proved in many instances very unfavorable to the due appreciation of moral evidence. And the processes of chemistry, and the experiments of physical science, have not been always productive of an increased veneration for the great Spirit who presides over, and pervades all the operations of the universe. I wish to speak of results, rather than to assign reasons for those results. Whether the evils and dangers referred to are to be ascribed to the weakness and depravity of our nature, or to the imperfections of the systems of education, which are generally adopted, or to both together, does not alter the state of the fact, that our youth cannot receive what is considered a finished education, without sustaining a very formidable trial. How few comparatively can pass through a college, or even a dissenting academy, to the work of the ministry, without experiencing a diminution or loss of their spiritual vigor. To frame a system of education, which would avoid the greater number, or most of these evils, would be a service of incalculable value to the world. But I doubt whether human wisdom, under existing circumstances, is competent to the task. It is no difficult matter to furnish expurgated editions of the classics, and to produce family Gibbons, and family Shakespeares; and those attempts at purifying the foul stream of classical instruction are not to be despised. But while so large a portion of time and thought must be expended in these pursuits, and while a capacity for relishing the beauties, whether of the ancient or the modern classics, is rated so high, I fear that the chief source of the evil will still remain. The principle on which most systems of education are constructed, is the relation which certain attainments bear to certain temporal advantages. The problem on which they are all founded, is,How may an individual, at the least expense, be best fitted to conduct a family, to teach a congregation, to manage a counting house, or to guide the state? I do not say these are not important questions; they are important, and they are the only questions which the world can ever ask and determine. But surely there are other questions which christians might be expected to consider. Do not the relations which the pursuits and attainments of time bear to eternity, demand their consideration? Ought what can have little tendency to promote men's interests beyond this world,-what in many instances injures those interests, to be the first subject of consideration? Is it quite impossible to frame a system of education, in which all the lines may be brought to unite, in forming the intellectual and moral powers of man, for a state of immortal enjoyment? A system in which every branch shall be deemed important, chiefly as it bears on his eternal condition! A system in which what is showy and superficial, shall be rejected, or thrown into the shade; and what is substantial and useful placed in the fore-ground? A system in which taste shall be less an object than character, and intellect be made subservient to morals? A system in short, which shall have the principles of christianity for its basis, the advancement of christianity for its object, and the rewards of christianity for its end? I do not conceive such a system to belong only to a region in Utopia. It is perfectly conceivable; but before it can be realized, we must be furnished not only with new principles, but with new men to inculcate them, and with a different state of society to secure their operation. Many as are the evils which we still deplore, much progress has been made during the last thirty years; and before a similar period shall have passed away, it is not too much to expect that the strides of society towards a better state will be still more gigantic. I have been struck with observing the greater attention which is paid to the religious education of their youth, by the religious Roman Catholics of this country. Charles Butler, speaking of his education at Douay, and of the state of the other English Catholic schools on the continent, remarks, "They were excellently instructed in their religion; the classics were well taught, but the main object of them being to form members for the church, they were not calculated to qualify the scholars for business, the learned professors, or the higher scenes of life. But every care was taken to form the infant mind to religion and virtue; the boys were secluded from the world; every thing that could inflame the passions was kept at a dis |