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But if, on the other hand, through neglect or the evil influences within and around them, they lose the tenderness of their feelings, and the vigor and activity of their consciences, a period of comparative hardness ensues, which too often continues to the end of their course as pupils, rendering them more or less intractable to discipline and instruction, and impeding, in various measures, their mental and moral culture, till at length we are compelled to part with them under the painful conviction, that as yet, the great object of their moral welfare is unattained.

We may hope indeed that the truths which they have been taught, will produce their effect upon them in afterlife; but we cannot, on the other hand, forget that their lives may be cut short by disease or accident, or that. they may be drawn away irrevocably by the seductive influences to which they will be exposed.

If the moral benefit of the deaf and dumb is the grand design of our institutions, the question may with propriety be asked here, whether those who have passed by the usual period of education, and are advanced in life, might not, by some judicious arrangement, be admitted for a suitable term of time, in order to receive the light of moral and religious truth, even though they may be supposed, or even found to be incapable of much progress in the acquisition of language. It should be remembered that without, some such provision, they are in general shut up to a life of moral darkness, though surrounded by the light of Christian truth; and why should we send the gospel to the heathen, and refuse it to a benighted mind in our midst?

Has there not been a tendency to err on this and a kindred point, under the idea that literary acquisition was the final end for which our institutions were established, while we have overlooked the fact that moral results should constitute our grand and comprehensive aim.

These remarks apply to the case of pupils who, from various causes, do not make much improvement in language, but whose minds nevertheless gain some expansion, and who evince at least a capacity for enlarging the sphere of their religious knowledge, and if made the objects of faithful, persevering and compassionate instruction, would often illustrate the truth that the weakest capacity and the most imperfect knowledge hinder not the growth of the loveliest virtues.

Let us retain such pupils as long as there is a prospect of doing them good, and not cut them short in the enjoyment of their privileges, because they fail to accomplish all that we could desire. We have often thought that if the privilege of completing their full course should be granted to any, it should be to those, who, on account of the weakness of their minds, stand most in need of every possible assistance to prepare them to struggle with the difficulties and trials of their peculiar lot in life.

A word may be said here with reference to the internal arrangements and the general management of our institutions.

Let moral effect be a guiding principle in all things. In our school room the stimulus to mental improvement should never be pressed so far as to endanger moral welfare, nor our eagerness to advance a pupil in his studies, be suffered to betray us into an impatience which would lead us to do violence to his nature. Let all that pertains to study, work or amusement, be regulated by this aim, and let the pupils ever be under that degree and kind of supervision which a truly parental interest in them would demand. It should never be forgotten that they are immortal beings, and that their moral welfare is affected by all that meets or surrounds them. Let the formation and maintenance of good habits be carefully provided for, and especially let every facility and encouragement be afforded for the cultivation and permanence of habits of devotion. No pains should be spared to promote harmony in their intercourse with each other, and to secure the highest respect, affection and confidence towards those who have the care of them.

It is obvious to remark here that none but those whose moral influence will be salutary, should be selected to fill the responsible stations connected with their instruction or management.

We have also a word to say with reference to the cultivation and perfection of the natural language of signs, as being, within certain limits, the most effective instrument of moral culture to the deaf and dumb. Let us be deprived of the power over the hearts of our pupils which this beautiful language gives us, and we should at once perceive how great was our loss. In its adaptation to the wants of a deaf and dumb community of varying age and capacity, we believe that there can be no adequate substitute for it. Our chapel services in the week and on the sabbath, owe their efficiency and success to this invaluable and highly impressive means of conveying truth and cultivating the spirit of devotion. The respected founder of deaf-mute instruction in America once made the remark, out of the treasures of his experience, that it had often seemed to him that speech itself was inferior to signs as an appropriate and beautiful channel for communication with the Deity. Of its natural fitness in this respect for the deaf and dumb none can doubt. As it is then the most effective means of moral impression and the appropriate instrument of devotion, much care should be taken to make the language of gestures perfect in its kind, combining the greatest possible distinctness and vividness with the utmost grace and appropriateness of expression. Let everything uncouth and repulsive be discarded and let. it exert in its proper sphere, its unrivalled and acknowledged power over thy heart.