Well, I would just as soon take it that way as the other, teaching as preaching. Is not the teaching of laymen as sectarian as the preaching of clergymen? What is the difference between unlettered laymen and lettered clergymen in this respect? Every one knows that laymen are as violent controversialists as clergymen, and the less informed the more violent. So this, while it is a little more ridiculous, is equally obnoxious. According to my experience, a layman is just as likely to launch out into sectarian views, and to advance clashing doctrines and violent, bigoted prejudices, as a professional preacher, and even more so. Every objection to professional religious instruction applies with still greater force to lay teaching. As in other cases, so in this, the greatest degree of candor is usually found accompanying the greatest degree of knowledge. Nothing is more apt to be positive and dogmatical than ignorance.
But there is no provision in any part of Mr. Girard's will for the introduction of any lay teaching on religious matters whatever. The children are to get their religion when they leave his school, and they are to have nothing to do with religion before they do leave it. They are then to choose their religious opinions, and not before.
MR. BINNEY. "Choose their tenets" is the expression.
Tenets are opinions, I believe. The mass of one's religious tenets makes up one's religion.
Now, it is evident that Mr. Girard meant to found a school of morals, without any reference to, or connection with, religion. But, after all, there is nothing original in this plan of his. It has its origin in a deistical source, but not from the highest school of infidelity. Not from Bolingbroke, or Shaftesbury, or Gibbon; not even from Voltaire or D'Alembert. It is from two persons who were probably known to Mr. Girard in the early part of his life; it is from Mr. Thomas Paine and Mr. Volney. Mr. Thomas Paine, in his "Age of Reason," says: "Let us devise means to establish schools of instruction, that we may banish the ignorance that the ancient régime of kings and priests has spread among the people. Let us propagate morality, unfettered by superstition."
MR. BINNEY. What do you get that from?
The same place that Mr. Girard got this provision of his will from, Paine's "Age of Reason." The same phraseology in effect is here. Paine disguised his real meaning, it is true. He said: "Let us devise means to establish schools to propagate morality, unfettered by superstition." Mr. Girard, who had no disguise about him, uses plain language to express the same meaning. In Mr. Girard's view, religion is just that thing which Mr. Paine calls superstition. "Let us establish schools of morality," said he, "unfettered by religious tenets. Let us give these children a system of pure morals before they adopt any religion." The ancient régime of which Paine spoke as obnoxious was that of kings and priests. That was the popular way he had of making any thing obnoxious that he wished to destroy. Now, if he had merely wished to get rid of the dogmas which he says were established by kings and priests, if he had no desire to abolish the Christian religion itself, he could have thus expressed himself: "Let us rid ourselves of the errors of kings and priests, and plant morality on the plain text of the Christian religion, with the simplest forms of religious worship."
I do not intend to leave this part of the cause, however, without a still more distinct statement of the objections to this scheme of instruction. This is due, I think, to the subject and to the occasion; and I trust I shall not be considered presumptuous, or as trenching upon the duties which properly belong to another profession. But I deem it due to the cause of Christianity to take up the notions of this scheme of Mr. Girard, and show how mistaken is the idea of calling it a charity. In the first place, then, I say, this scheme is derogatory to Christianity, because it rejects Christianity from the education of youth, by rejecting its teachers, by rejecting the ordinary agencies of instilling the Christian religion into the minds of the young. I do not say that, in order to make this a charity, there should be a positive provision for the teaching of Christianity, although, as I have already observed, I take that to be the rule in an English court of equity. But I need not, in this case, claim the whole benefit of that rule. I say it is derogatory, because there is a positive rejection of Christianity; because it rejects the ordinary means and agencies of Christianity. He who rejects the ordinary means of accomplishing an end, means to defeat that end itself, or else he has no meaning. And this is true, although the means originally be means of human appointment, and not attaching to or resting on any higher authority.
For example, if the New Testament had contained a set of principles of morality and religion, without reference to the means by which those principles were to be established, and if in the course of time a system of means had sprung up, become identified with the history of the world, become general, sanctioned by continued use and custom, then he who should reject those means would design to reject, and would reject, that morality and religion themselves.
This would be true in a case where the end rested on divine authority, and human agency devised and used the means. But if the means themselves be of divine authority also, then the rejection of them is a direct rejection of that authority.