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be obvious that it is the duty of the higher institutions of learning to instil into youthful minds principles of moral duty more elevated and heavenly than can be drawn from the fountains of antiquity. The writers of antiquity had not those moral and religious advantages which we enjoy: if it had been their happy fortune to have possessed them, perhaps they would have improved them better. It is unreason

able to expect from them principles which are to be found in the gospel alone, and which came from the lips of Him who spake as never man spake. While, therefore, we would not insist that the higher institutions should lay aside the classics, but should only take such care in the selection of authors, and the parts of authors, as the interests of true virtue require, it is their bounden duty to make those who resort to them acquainted with the exalted philosophy, with the sublime and benevolent code, of the New Testament. While we do not feel at liberty to deny to their pupils the opportunity of imbibing instruction from the lips of Socrates, Cicero, and Seneca, and some other truly illustrious names, we would earnestly urge it upon them to give a prominent and emphatic utterance to the doctrines of Jesus Christ, and to baptize all other philosophy in his. All other systems of philosophy authorize the practice of war; but the teachings of the Savior, if we understand them either in the letter or the spirit, breathe a diviner note. They proclaim peace; they announce forgiveness; they return good for evil.

V. Finally, we take the liberty to make an appeal to men of SCIENCE and LITERATURE. The power which these men possess, and which they exercise either for good or evil, is immense; it cannot easily be estimated too high. But it is with deep regret we are compelled to acknowledge, they have often prostituted their powers and their opportunities to purposes neither beneficial to society nor honorable to

180 WAR IN CONNECTION WITH EDUCATION.

themselves. There are multitudes of writers in the English language (and we know not that there are good grounds for claiming a greater purity for the literature of other nations) who give such false and degrading views of human nature, and inculcate such vicious principles, that it is not safe for youth or for any other persons to read them. There have been other writers, of a different stamp, who have combined the purest taste with the highest poetical invention, but who have struck their lyres in praise of that deceitful glory which is won on the field of battle, while they have not reserved a note for the pacific virtues of the gospel. How disastrous the influence of such writers has been, it would not be easy to describe. But we indulge the hope of a better state of things; we already see its beginnings, more refinement of taste, more purity of sentiment, more regard for the public morals and happiness, a gradual, but sure, approximation to the sublime purity and benevolence of the gospel standard. There is a new thing under the sun. Religious men, not nominally so, but in reality, men of faith, benevolence, and prayer,stand high, even by the consent of their opposers, in the ranks of literature; men who, like Paul, can place themselves on the Areopagus, and hold disputation with philosophers, and, like the royal Psalmist, drink inspiration from Siloa's brook, "fast by the Oracle of God." How encouraging and delightful would it be, if all were such! if all powers of thought were baptized into the spirit of religion! if all powers of imagination were borne upward on the wings of the Celestial Dove! if all powers of perception, reasoning, and eloquence, were consecrated to truth, to purity, and the real happiness of man!

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CHAPTER SEVENTEENTH.

NATIONAL GLORY AS CONNECTED WITH WAR.

ONE of the sources of evil and suffering, worthy of the notice of the Christian and philanthropist, is the false notions of glory which are so prevalent among mankind. That there is such a thing as reputation, however, or glory, or whatever other name it may be called by, it is not necessary for our present purpose to deny. If we may without impropriety speak of the glory of the Deity, may we not also speak of the glory of the creatures he has made, at least so far as they bear his likeness and reflect his excellences? It is true that the term GLORY is somewhat indefinite; and, if we should take time to define its meaning and its shades of meaning, we should be likely to occupy the whole space allotted to this chapter. Without, therefore, entering into this matter, we take it for granted that there is such a thing as glory, as true glory, and that every one, when he uses that term, attaches a meaning to it.

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The phrase national glory suggests something rather more definite than the single term glory, used without any qualifying epithet. National glory, as the phrase is commonly understood at the present time, expresses that species of reputation or honor which is founded on brave and successful efforts in war. We do not mean to intimate that such is necessarily its basis, but merely to express the fact that such, at least, is its imputed basis. If there is any other foundation of national glory, it is scarcely recognized, and is certainly regarded as of little or no account. Such, therefore, is the perversity of the

human mind on this subject, that a nation's glory is estimated to be nearly in proportion to the national capabilities for destroying the human race in future, and the successful exercise of those capabilities in time past. When an Englishman speaks of the glory of his country, what is it he is thinking of what particular recollections and associations occur to his mind? His mind is undoubtedly more taken up with the recollection of military achievements than with any thing else. He is musing, in all probability, what his country has done nobly and successfully in war; on the splendid names of Blake, Howe, and Nelson, of Marlborough and Wellington, and others renowned in the history of his country, particularly in naval warfare, and is, perhaps, running over in his mind the spirited lyrics of Campbell,

"Ye mariners of England,
Who guard our native seas,

Whose flag has braved a thousand years
The battle and the breeze."

on

And when a Frenchman speaks of the glory of France, what is his train of thought? and what are his reflections? Is his attention directed to the agriculture of the country, its commerce, its common schools, its social improvement, the progress of the useful arts, advancement in morals and religion? Whatever place these may have in his thoughts at other times, it is almost certain that, when his mind is inflated with the grand conception of national glory, they are never thought of. It is the pageant of warriors, battle-fields, and military monuments, that is sweeping before his excited memory; the battle of the Pyramids, the glorious death of Desaix, the wonderful passage of the Alps, worthy of the modern Hannibal and the sublime pencil of David, the terrible bridge of Lodi, the victory and the sun of Austerlitz.

National glory, therefore, in the common apprehension of the term, is to be regarded as the designation, or name, of a complex conception, embracing the various elements and capabilities of war, particularly as they have been exhibited in the past history of a country. And as such it is revolved, mused upon, and cherished, till it becomes a sort of personification, a species of animated existence, floating in the air, and radiant with celestial hues, and beckoning the beholders onward and upward to the transcendent heights. Now, what we mean to say is, that national glory, as thus understood, is a source of unspeakable evil; and that this false image, which is leading men astray, and hurrying them on to deeds of blood, ought to be demolished. As men never act without some motive, their actions, of course, take their character, in a greater or less degree, from the views which they may happen to form. Now, national glory, existing in this distorted and most injurious form, becomes, and is, a most powerful motive to action, stimulatin large masses of men with a sort of indescribable ry; so much so, that, although many wars have arisen from caprice, prejudice, and mere rapacity, a greater number have undoubtedly had their origin from erroneous conceptions of national glory.

But how are the evils which are now complained of to be corrected? In the first place, by showing that the glory which is based upon the elements, capabilities, and spirit of war, is no glory at all, but rather dishonor, disgrace, and ruin. And, although this is certainly a matter of some difficulty, yet it can probably be accomplished with suitable pains on the part of those who feel an interest in the subject of peace. Let Christians and philanthropists avail themselves of the agency of the press, and communicate extensively the statistics of the expenses of war, the increase of the people's burdens occasioned by war,

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