But though this is the chief, it is not the only relation which the preacher holds to society, for, as the light of the sun not only reveals to us the azure depths from which it comes, but also quickens vegetation into life and spreads a mantle of beauty over the earth, so does the Gospel of Christ not only reveal our relations to God and the heaven which is to be our home, but it is spread over all the social relations, and is an essential element in the production of that moral verdure without which society would be a waste. Where the Sun of Righteousness shines, the whole soil is meliorated. The hemlock and the night-shade grow less rankly, the natural affections expand more fully and shed a sweeter fragrance, and the seed sown bears fruit for this life as well as for that which is to come. The system which the preacher advocates is therefore not isolated and arbitrary ; it is not a foreign and discordant mass, thrown into society and fitted only to be a source of terror to some, of ridicule to others, and a curse to all; but it has rela tions to the works of God, to the social and political well-being of man, to the secret thoughts and hidden structure as well as to the future destiny of the soul. It is only in the atmosphere of a pure Christianity that social man can attain his true stature. In this he moves and respires freely; while every other system is like an atmosphere more or less deprived of its vital principle, and lies like an atmosphere more or less deprived of its vital principle, and lies like an oppressive and suffocating weight upon him. As well then may the natural philosopher rest satisfied with his knowledge of the literal atmosphere as the breath of life, and disregard its connection with vegetation, and its use in evaporating water and reflecting light and conveying sound and facilitating commerce, as may the student of Christianity consider it simply in its relation to another world, without regarding its connection with the works of God, and its present influence on the well-being of society.

OBJECTIONS TO COLLEGES.

Inaugural Discourse, 1836.

And first, it is objected that colleges destroy physical vigor. There has, no doubt, been ground for this objection. From its local situation, this college has probably suffered less in this way than some others, and there has been here, especially of late, comparatively little failure of the health. Something has been done, but there is still room for improvement. It ought, however, no more to be expected that the student should have the same robustness of frame and muscular vigor as the laboring man, than that the laboring man should have the same intellectual cultivation as the student. But the truth is that students, in common with other classes of the community, not only do not exercise enough, but they live in the constant violation of all the rules of dietetics. Some have used, and still use, intoxicating drinks; a much larger number use tobacco; some are con stantly eating dried fruits and various kinds of confectionery; many eat too much; many sit up late under the excitement of novel reading, and perhaps for study. Let their food be of proper quantity and quality, let them avoid poisonous and narcotic substances, let them keep regular hours, and shun the predominence of an excited or polluted imagination; and they will find that there is an elasticity in the human frame that requires exercise. Nor need it be aimless exercise. Let them saw their own wood, let botany and mineralogy lead them over the hills, let them cherish a love of fine prospects, let them cultivate the taste and manly spirit that have originated and carried forward so happily in this college, the horticultural and landscape gardening association; and there will be cheeks as fresh, and limbs as agile, and animal spirits as buoyant, as if they spent three hours a day in a workshop, and, (which would be necessary in some of our institutions,) as if a thousand dollars a year were expended to enable them to do something useful. It has been a fault, which I trust will be avoided here, that this subject has not been sufficiently urged upon students in the early part of their

course.

Again; it is objected that colleges are not practical. There are some who seem to be slow in understanding what is meant by the discipline of the mind, or mental training, as if it were different in its principle from a military drill, in which a series of actions is performed, not so much for its own sake as a preparation for the future battle. It is true the discipline must be such as will fit them for the combat. We must not put bows and arrows into their hands when they

will have to use the cartridge-box and the musket—but discipline there must be. We are indeed to consult utility, but it must be in its highest and broadest sense -not that eager utility which would cut down the tree for the sake of sooner getting its fruit, its unripe fruit; but that far-sighted utility, which would plough a crop under for the sake of benefiting the soil, and which would look forward to the coincidence of its plans with the high purposes of God in the creation of man. But if there are any who never make a distinction between general and professional education, who look upon man solely as a being who is to be fitted to make money in some particular sphere, and not as one who has faculties to be perfected, to them I have nothing to say.

Again; it is objected that colleges do not keep up with the spirit of the age. This objection probably does not always assume a definite form in the minds of those who make it. But if it be intended that improvements in the sciences are not ingrafted, as they are made, upon the scientific courses, or that new sciences are not introduced as the wants of the public demand; if it be intended that there is an adherence to things that are old because they are old-then, however much ground there may have been for the charge formerly, and especially in England, from which this complaint is mostly imported, I do not think there is any ground for it now. It is within the memory of our older graduates that chemistry, and geology, and mineralogy, and botany, and political economy, were either not taught at all, or scarcely at all, in the college course. These have been introduced as fast as the sciences have become so mature as to furnish good textbooks; and now if the public will furnish us the means, we shall be glad to introduce more of modern languages, and something on constitutional law, which we intend to introduce, and perspective, and civil engineering.

Again; it is objected to colleges that they are aristocratic. Besides those who form no theory of society, there are two classes who would be thought to aim at the perfection and perpetuity of republican institutions, but their methods are directly opposite. The one can conceive of no improvement except by leveling every thing down-and probably there always will exist in every community a sediment of such people, whose uneasy malignity, manifesting itself in a pretended zeal for republicanism, nothing but a return of society to a savage state could satisfy. The other class do what they can to level up. And if there be one of these who imagines that colleges are not coöperating with him, it is because he is entirely ignorant of the facts. Must men be told at this day that the diffusion of knowledge is the only safety of republican institutions? Or are they ignorant that without higher seminaries the lower can never be sustained in any efficiency? Or that if there were not some institutions like colleges, to make education cheap, we should soon have an aristocracy of knowledge and refinement as well as of wealth? On this subject there is a mistake in regard to two points. One respects the class of persons who go to college. While a portion of these are sons of wealthy men, the great mass are the sons of clergymen, and farmers, and tradesmen, who feel that an education is the best patrimony they can bestow upon their children, and who are unable to give them even that, unless they assist themselves in part by teaching. The most of those therefore who graduate at our colleges spend no inconsiderable portion of time, either before or after graduating, in teaching, and thus diffusing the blessings of general education. The other point on which there is a mistake, respects the real extent to which the cost of education is diminished. At this college a young man receives instruction, and has the use of the buildings, and library, and apparatus, and cabinet, and pays the college but about thirty-three dollars a year. The whole necessary expense per annum is less than one hundred dollars; a sum quite insufficient to maintain a boy in a common family school. In addition to this, we have funds bestowed by benevolent individuals, which enable us to appropriate something to meet the bills of those who promise to be useful but are not able to pay so much. Still the whole expense is greater than is desirable, and if our funds would permit it we would gladly make it less. It thus that the poor man who has no farm to give his son, can give him an education, which, if he is a suitable person to be educated, is better. He is thus enabled to start fairly in the race of competition with the sons of the wealthy. In a class in college, each is on a perfect equality with the rest, and must stand on his own merits; and if the son of the rich should happen to have the advantage in previous training, he may yet find that he will have as much as he will care to do to maintain it in the

field of open competition; and often when he does his best, much more if he become vain or frivolous or self-indulgent, will he find himself left behind by the stern efforts of those who feel that they must depend on themselves alone. Surely he who would tax and cripple colleges, would tax and depress general education, and keep down the people.

The last objection against colleges which I shall notice, comes from another quarter, and is, that they do not teach manners. And it must be confessed that this is not one of those things for which we give a diploma. Good manners certainly ought to exist and to be acquired in colleges, and more ought to be dono on this point than is done. Still there are difficulties in the way which will be appreciated by every sensible man. In the first place, manners can not be taught by direct inculcation; they must mainly depend on parents and on associates during the earlier years of life. Again, many of those who come to college are of such an age that it would be impossible to remodel their manners entirely under the most favorable circumstances. They seem to have lost the power, which indeed some never had, of perceiving the difference between the easy intercourse of good fellowship which is consistent with self-respect and respect toward others, and a coarse familiarity which is consistent with neither. There is further a sentiment often prevalent among young men, than which no mistake could be greater, that manners are of little importance, and that to be slovenly and slouching, and perhaps well nigh disrespectful, is a mark of independence. But after all, college is not, in some respects, a bad place to wear off rusticity and break down timidity. And if those who make the complaint could see the transformation and improvement which really take place in many, I may say in most instances, in a college course, they would perhaps wonder that so much is accomplished, rather than complain that there is so little. Still, when a young man comes with a frame of granite rough from the mountains, or as rough as if he came from them, and has seen perhaps nothing of polite society, and knows nothing of polite literature, it can not be expected that he should learn during his college course the manners of the drawing-room, or the arbitrary forms of fashionable etiquette. If he shall possess, as perhaps such men oftenest do, that higher form of politeness which consists in respecting the feelings of others and consulting their happiness, and we can send him into the world with a sound head and a warm heart to labor for the good of the world, we shall be satisfied, and the world ought to be thankful. Such men often become the pillars of society.

EMOTIONS OF TASTE MODIFIED BY OUR VIEWS OF GOD.
Lecture-Connection between Taste and Morals.

And if the emotions of taste are thus modified by our views of man, how much more must they be by those respecting God! How must a blank atheism hang the heavens in sackcloth, and cover the earth with a pall, and turn the mute promisings of nature into a mockery, and make of her mighty fabric one great charnel-house of death without the hope of a resurrection! On the other hand, how must the beauty and sublimity of nature and of the universe be hightened, the moment we perceive them in their connection with God! Nothing is more common than to hear those, who emerge from that practical atheism in which most men live, speak of the new perceptions of beauty and sublimity with which they look upon the works of nature.

All our investigations into nature show that man has no faculties to which there are not corresponding and adequate objects. As infinite as he is in reason, yet the works of God are not exhausted by the operations of that reason: no intellectual Alexander ever sat down and wept for the want of more worlds to conquer. As vast as is his imagination, the revelations of astronomy, as sober facts, go beyond any thing that the imagination had conceived. And is it so, that, in the region of taste alone, the faculties of man have no adequate object? But it is only when nature, like the Bible, is seen to be full of God, that she is clothed with her true sublimity. It is only when "the heavens declare the glory of God, and the firmament showeth his handy work," that they correspond to the highest conceptions either of the taste or of the intellect. Man rests in the Infinite alone, and the universe without a God is not in harmony with his constitution, even when he is considered as endowed with taste only. But if our views on moral subjects thus modify the emotions of taste, it can not be doubted that those emotions react upon our moral views, tending to elevate and purify them.

NOTE.

GENEALOGY OF THE HOPKINS FAMILY

The name of Hopkins is of Puritan origin. Stephen Hopkins came to Plymouth, Mass., in the Mayflower. Edward Hopkins arrived in Boston in 1637. The following outline is supposed to be correct.

I. John Hopkins, an ancestor of the president and a kinsman of the two just named, settled in Cambridge, Mass., 1634, and removed to Hartford, Conn., with Mr. Davenport and others, in 1636.

II. Stephen Hopkins, only son of John, resided at Hartford.

III. John Hopkins, eldest son of Stephen of Hartford, settled in Waterbury, Conn.

IV. Timothy Hopkins, the fourth son of John of Waterbury, married Mary Judd of that place. Their children were, Samuel, (the Divine,) Timothy, Huldah, Hannah, Sarah, James, Daniel, Mary, and Mark. Samuel, the first named, graduated at Yale in 1741, and was the first minister who settled in Great Barrington, Mass. He afterwards published a system of divinity.

V. Mark Hopkins, the youngest brother of Samuel, was born at Waterbury, Conn., Sept. 18, 1739, graduated at Yale College in 1758, and was the first lawyer who settled in Great Barrington; and early rose to eminence in his profession. In 1765 he married Electa Sargeant, a daughter of the Rev. John Sargeant, the first missionary to the Indians in Stockbridge. In the revolutionary war he distinguished himself as a patriot. He entered the army as a colonel. He was taken sick at White Plains, N. Y., where he died, October 26th, 1776, in consequence of exposure during his removal to a place of supposed safety, only a day or two before the memorable battle of that place, at the early age of 37.

VI. Archibald Hopkins, the eldest son of Col. Mark Hopkins, settled as a farmer in Stockbridge, and died in 1839, aged 73.

VII. Mark Hopkins, president of Williams' College, was the eldest son of Archibald Hopkins. His mother, before her marriage, was Mary Curtis, a native of Stockbridge, and a woman of uncommon strength and excellence of character. She is still living, [1861.] She was present at the first Commencement in Williams College, in 1795, when four young men-three from Stockbridge and one from Lenox-received the first academic honors of the college. Electa Sargeant, the grandmother of President Hopkins, was a daughter of the well-known Missionary Sargeant, and a niece of Ephraim Williams, the founder of Williams College. Sargeant, the missionary, married a half sister of Ephraim Williams; so that President Hopkins is a lineal descendant of the first Williams family that settled in Berkshire county.

XVII. PUBLIC INSTRUCTION IN BADEN.

II. SECONDARY SCHOOLS.

THE classical schools (Gelehrtenschulen), also called Intermediate or Secondary Schools, as standing between the common schools and the university, are "to follow their general object of the religious, moral, and intellectual training of youth, to such an extent, and in such directions as will thoroughly prepare their pupils for learned vocations, and more immediately for the university." They are all state institutions. They are dependent upon ancient endowments, and, as these are not usually sufficient, upon State appropriations in aid. The parishes contribute only to the higher burgher schools, not to the classical schools proper. Private schools of this grade may be erected by the consent of the authorities, and must be under their supervision; but there are no such of any importance, except perhaps the Bender Institute, at Wertheim, which is not exclusively, and indeed not principally to be ranked as a classical school. Each classical school has its treasury, into which are paid the revenue of its endowment, the state appropriation and the tuition fee. This treasury is managed by a cashier or accountant, under the supervision of the two High Church-Councils, and under the immediate oversight of an administrative council, consisting of a High ChurchCouncilor, as president, (who is commonly an official), the director and a teacher of the institution, and two inhabitants of the town. The amount of the tuition fee is (within certain regulated limits) fixed for each institution, by the superior council of studies (Oberstudienrath); and is, in the three lower classes, from 12 to 20 florins, in the three upper from 20 to 30 florins. Each pupil also pays at entrance a fee of 1 florin 21 kreuzers to the library of the institution, and at entering the highest class, may, if the institution needs it, be taxed from 2 florins 42 kreuzers to 5 florins 24 kreuzers for the collection of mathematical and physical apparatus.

All the classical schools have a confessional or denominational designation, according to that of their endowment. The teachers belong to this confession, the funds are under the authority of its High ChurchCouncil, and the religious instruction is of its principles. Thus, the lycea of Constance, Freiburg and Rastatt, are catholic; those of Carlsruhe and Wertheim, evangelical; those of Mannheim and Heidelberg, mixed. In the mixed institutions, the direction changes either, as at Heidelberg, every two years, between a catholic and a protestant direc