The objects of the Massachusett's Peace Society should form the leading principles of education, for without it the views of such societies can never be carried into effect. The Massachusett's Society is intended, as it is said, to disseminate the very principles avowed in the wonderful alliance of the three Sovereigns, or Holy League, and to do whatever may lawfully be done, to prevent the recurrence of war, and to promote peace on earth and good will among men. A new society has also been formed in the State of New York, and altogether four of these societies have been organised in the United States, and others are about to be formed. Besides these, there are in America nearly one thousand congregations of Quakers or Friends, which are regarded as so many peace societies, in profession and practice*.

If any thing can tend to promote peace and happiness among mankind, it ought to be such establishments or schools as these, where the efforts of men are united in one common cause; where there is no rivalship of nations, or dissentions of parties, excepting who can be most serviceable to the common good. This is true religion, true government, and the true study or education of mankind. By its energies it may truly fulfil the Scriptures, and bring all people to be of one

* See Letter of Noah Worcester, corresponding secretary of the Society, to the Emperor of Russia and to Prince Galletzin, dated Brighton, near Boston, April 9, 1817.

mind, one faith, one government, and assemble all jarring interests to one common cause; namely, the well-being and happiness of the human race. But, unfortunately, a trifling dispute between two ministers, or sovereigns, about a few dirty acres of land, a sand bank in the sea, the boundaries of a lake or river, or the hoisting or lowering of a flag, would upset in a single hour all the labours which these societies had bestowed for many years; unless they can contrive to make sovereigns and ministers peaceable and just men, or make all the world alike inclined to virtue, justice, and peace.

Prince Galletzin, in his reply to the Rev. Noah Worcester, says, "the object of these societies seems to be almost the same as those of the Bible Societies; for it is only in proportion as the divine and peaceable principles of the Gospel of Jesus Christ prevail in the hearts of men, that lasting and universal peace can be expected. A blessed peace is promised in the word of God, when men shall learn the art of war no more. This period, he says, seems, to be the same as that in which it is prophesied, "that all men shall know the Lord, even from the least to the greatest, and that the earth shall be full of the knowledge of the Lord." These latter promises, he observes, seem to be fast approaching, and daily fulfilling in every part of the world, by the exertion of Bible and other Christian Societies, to disseminate among men the saving and pacific principles of Jesus Christ. They are preparing

the way for those societies gaining their object of universal peace, when "man shall learn the art of war no more."

Certainly, until the true principles of religion are established, and made the bases of all governments, as well as of education, there can be no expectation of peace and good-will among men; and why it is necessary to dwell so much upon religious education is, because it is evident that the condition of mankind can never be improved, until the true principles of religion are made the ground-work and fixed laws for the regulations of all governments and the conduct of all mankind, nor until its laws are obeyed. There is no forming the human character upon just or perfect principles without it; for a wicked man cannot be a religious man, nor can a good man be otherwise than religious, although some moral men pretend to disclaim it, and to show distinctions. To do what is good, just, and right, is to be religious, call it by what name we will, for a name is only a term to express the thing signified; and the term is of little consequence, as it must vary in every language, there fore it is not the name, but the substance, which we are to look to for the quality of the thing specified. We may say pleasure is good, and grief is good, and they may be so, when they have a tendency to that effect, or any other term or thing, by which the same object can be produced or realised; but if we call that good which is not good, we mis

take either the term or the thing; for no term can explain a thing into its opposite quality, therefore good must be good, and evil must be evil, let us employ whatever term we may to express the one or the other.

64

CHAP II.

Education.-Part II.

IT has been a question, in all ages, whether virtue, valour, and the like qualities can be taught. The ancient sophists, as well as the moderns, pretended to teach it. The ancient philosophers denied that it could be taught. It is necessary to solve this question, or at least to know what virtue is, before it can be decided whether it forms a part of the principles of education or not.

Virtue, as we ought to understand it, is that which is good, and evil is that which is bad. Valour is that which is truly brave, but not rash. Valour is virtue, and rashness is vice; for valour consists not in rash and bloody deeds, but in every arduous undertaking to produce good, and subdue evil. The mistaken notion entertained of valour is of great injury to society, and therefore its true principles ought to be taught or exemplified to youth, who may consider it as applicable to any enterprise, once undertaken, in which they are bound to persist; and so they should, if it be a good cause, but not otherwise; for valour requires prudence, judgment, and wisdom, and is therefore the semblance of virtue itself.