I have read the two provisions of Mr. Girard’s will in relation to this feature of his school.  The first excludes the Christian religion and all its ministers from its walls.  The second explains the whole principles upon which he purposes to conduct his school.  It was to try an experiment in education, never before known to the Christian world.  It had been recommended often enough among those who did not belong to the Christian world.  But it was never known to exist, never adopted by anybody even professing a connection with Christianity.  And I cannot do better, in order to show the tendency and object of this institution, than to read from a paper by Bishop White, which has been referred to by the other side.

In order to a right understanding of what was Mr. Girard’s real intention and original design, we have only to read carefully the words of the clause I have referred to.  He enjoins that no ministers of religion, of any sects, shall be allowed to enter his college, on any pretence whatever.  Now, it is obvious, that by sects he means Christian sects.  Any of the followers of Voltaire or D’Alembert may have admission into this school whenever they please, because they are not usually spoken of as “sects.”  The doors are to be opened to the opposers and revilers of Christianity, in every form and shape, and shut to its supporters.  While the voice of the upholders of Christianity is never to be heard within the walls, the voices of those who impugn Christianity may be raised high and loud, till they shake the marble roof of the building.  It is no less derogatory thus to exclude the one, and admit the other, than it would be to make a positive provision and all the necessary arrangements for lectures and lessons and teachers, for all the details of the doctrines of infidelity.  It is equally derogatory, it is the same in principle, thus to shut the door to one party, and open the door to the other.

We must reason as to the probable results of such a system according to natural consequences.  They say, on the other side, that infidel teachers will not be admitted in this school.  How do they know that?  What is the inevitable tendency of such an education as is here prescribed?  What is likely to occur?  The court cannot suppose that the trustees will act in opposition to the directions of the will.  If they accept the trust, they must fulfil it, and carry out the details of Mr. Girard’s plan.

Now, what is likely to be the effect of this system on the minds of these children, thus left solely to its pernicious influence, with no one to care for their spiritual welfare in this world or the next?  They are to be left entirely to the tender mercies of those who will try upon them this experiment of moral philosophy or philosophical morality.  Morality without sentiment; benevolence towards man, without a sense of responsibility towards God; the duties of this life performed, without any reference to the life which is to come; this is Mr. Girard’s theory of useful education.