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WE propose to consider in this paper, what relation moral and religious training has to a system of education for the deaf and dumb.

Our institutions differ somewhat in their character and design from high schools and colleges; our object being not so much to fill the single department of intellectual culture, as by a more comprehensive plan, to provide most effectually for the present and future welfare of the deaf and dumb.

It is not sufficient in our view, that we communicate knowledge, that we develop the intellect and secure an acquaintance with language, if we fail to promote that great moral renovation, without which the human mind, however enlightened and cultivated, must, in the end, be like the richly laden vessel, which, with all its treasures sinks into the waves; its loss being great, in proportion to the stores it contains.

If we take an enlarged view of the missionary work among unenlightened nations, we find, in many respects, a fit parallel to our own. That is a grand system of benevolent agencies, by which nations are to be elevated to a participation in the blessings of Christianity, and taught to exhibit its fruits; so it is our work to prepare the way by which the gospel can exert its fullest and most permanent power on the deaf and dumb.

This class of persons is already numerous, even in our own country; but when we look abroad and forward into the future, who can compute the magnitude of the interests which stand connected with the maintenance of just principles and aims in the great system of their education.

We think then it may be taken as a sound principle, and one which should guide us in all our plans and operations, that to secure the best moral results, constitutes the leading aim, with which our institutions should be conducted.

Let us apply this principle now to some of the departments of our labors. It should, in the first place, be understood by the parents and friends of the deaf and dumb, that the true idea of parental training, which without question makes the moral welfare of the child paramount to every other consideration, is that with which we receive their children, and that while this responsible work is devolved upon us, they should sustain us by their fervent sympathy and constant prayers.

When these mute children are first brought to us, the high dignity of their moral nature should be deeply pondered, and every sparkling eye should reveal to us a soul whose worth and destiny we cannot adequately conceive. We wish now to see them begin a course of progression in knowledge and virtue which will continue forever. It is of vast importance then, that the proper foundations should be laid, and that these should be well laid. As the heart is the noblest part of human nature, giving direction and imparting energy to the other faculties; as the affections are the springs of action, and as it is upon them that motives exert their power, it would seem that in all education we should begin here.

In the instruction then of the deaf and dumb, we should begin with the heart. Let the affections of our mute pupils be secured as early and as fully as possible; not by the contrivances of art, but by the warmth of a hearty love towards them, inspiring a corresponding affection in return. Next in order and importance is it to awaken and cherish in them a cordial attachment to their classmates and companions, and by frequent allusions to their parents and brothers and sisters, add strength to their natural affection for these. Thus let the spirit of love reign in and around them.

The process of expanding the mind and imparting language will go on at the same time under the most favorable circumstances, and in connection with it, let the excellence and beauty of what is right and the odiousness and deformity of what is wrong, be depicted as fully and as frequently as the development of their minds will allow. .

It will soon be found that an idea of the soul and of its great author can be received by them with greater or less clearness and with manifest advantage. Let the excellence of this great being now be unfolded step by step to their minds, and let it be expected, through his blessing, that they will receive some impression of his love, and that their love will be awakened towards him in return.

If these children can be led thus, in any degree, in the beginning of their course, to the exercise of right affections towards each other, towards their instructors, and especially towards their Creator, every advantage, so to speak, is gained i with reference to their future progress and welfare.

In this view, the first few months of their education form a most interesting and critical period of their history. We believe that the impression which truth makes at this early period, is in general deeper and more likely permanently to affect the character, than at any subsequent time. The sense of religious obligation develops itself vigorously, and in perhaps a majority of instances, the habit of morning and evening devotion is formed. If at this interesting crisis, through the prayerful solicitude and watchfulness of the teacher, the affections of the heart be effectually won by the truth, the pleasing fruits will be exhibited in their subsequent course; and by continued care and training, they will afford us the confidence, that they are in a good degree, confirmed in virtuous principles and prepared when they go out from us, to resist the temptations of the world.

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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.

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We would say in conclusion, that if all who are engaged in the instruction of the deaf and dumb, act steadily under the influence of the principle, that results of character, constitute the grand design of our institutions, there is laid a broad foundation for the greatest harmony of feeling and the heartiest co-operation of effort in establishing and perfecting the best system of deaf-mute education. Then will our various institutions be as the different portions of one common field, which all are earnestly engaged to render a scene of moral verdure and fruitfulness, and the sphere of our labors will be seen to be one department of the great instrumentality, which divine providence is using to raise the human soul out of the depths of its ruin, and give it dignity and honor and blessedness forever.