If children may be indoctrinated, more or less, at school, in the principles of good morals and good behavior, a skill and power must reside in the teacher, for effecting this object; and no intelligent person will be so absurd as to deny, that every teacher, who feels a love for his scholars and an interest in their happiness, does possess, in a certain degree, this power. The proof of it is abundant. Often is the remark made by parents, that, since their children had entered the schools of certain teachers, their conduct at home had become much better;--they had increased in docility, studiousness, industry, obedience to parents, and kindness to all around them. Other evidences of improvement are not wanting even to common observers. That a great difference exists, even with equal advantages of learning and character, in the skill and power of different teachers, to gain a moral empire over their pupils, must certainly be admitted. It is a gift, a grace, a talent, which all do not possess alike. But the difference is not more observable among teachers, than among parents, masters, overseers, and superintendents of men, as well as of children. The recognition of this gift or talent should be a matter of special thought and inquiry with all committees and trustees of schools, in the examination of candidates for public teaching. But how imperfect soever this qualification may be in any one who assumes the station of teacher, no reason can be offered for neglecting its assiduous cultivation. It is one of the highest importance in the shining catalogue of virtues which illustrate the character and embalm the memory of the accomplished teacher. Were all teachers of Public Schools endowed with the temper and qualities of a Benezet, a Dr. Arnold, or an Elizabeth Fry, could the least doubt be entertained of their immediate influence upon the tone of public morals? Every family would feel the benign impression in all its pulsations.

That sound literary and moral instruction are not only conservators of the innocence of youth, but excellent reformatories of juvenile delinquents, is satisfactorily proved, not merely by the experience of good schoolmasters, but, pointedly, by the success of Houses of Refuge, wherever established and rightly conducted. The testimonials which the annual reports of these institutions contain of the good conduct of numerous children of both sexes, (after being bound out as apprentices,) whose early years had been stained with crime, are very cheering, and demonstrative of the efficacy of literary, moral and religious instruction. Even our State penitentiaries will yield some additions to the evidence, that moral suasion and example may change the principles and future conduct of adults, whose hearts had been long alienated from virtue.

Indeed, whether we consider a continued indulgence in evil passions,—anger, malice, covetousness, hatred, selfishness, cruelty,-as evidences of temporary or partial insanity,—or, as cases of possession of the great spiritual adversary,--the true remedy for such evils is to be found in the issues of a faithful devotion, on the part of the reformer, to the two great commandments, on which "hang all the Law and the Prophets,"-supreme love to God, and to

love our neighbors as ourselves. A teacher, or guardian of youth, acting as the head of a school, of a family, of a factory, a prison, or a hospital, will, in proportion to the predominance of this LOVE in his heart, be successful, according to his capacity, in turning the currents of thought from vice to virtue, from error to truth, from earth-born desires to heavenward affections.

Since, therefore, no one can doubt that a moral power of this nature does exist, (subordinate, as I would wish it to be understood, to the grace of God in the heart,) I hold it to be a rational subject of inquiry and request, to be made of those who have surveyed human nature most extensively under the aspect of schools, and who have had most experience with children and youth, --to state their convictions of the actual potentiality of literary and moral instruction in schools, to erect barriers against the encroachments of evil, and eventually to purify the land from the increasing abominations of vice and criminality.

I shall be surprised if the inquiries contained in the circular do not elicit answers decidedly in favor of the expediency of more stringent legislative action, in nearly every portion of the United States. Yet there may be found, in the answers, no little discrepancy of sentiment on various points which the subject involves. A low tone of feeling, with respect to the actual influence of schools, is lamentably prevalent over large portions of our territory; and many there doubtless are who believe that this influence is too insignificant to become the subject of concern on the part of statesmen and legislators. This degrading sentiment has probably its origin, at least in very numerous instances, in certain views of the unchanging character of the natural dispositions of mankind. True it is that there is stability in nature. Its existence is a proof of Divine wisdom and economy. Instincts are stable. National characteristics are palpably obvious through successive ages. Family dispositions, as well as features, are traceable through several generations.

In accordance with this notion of unchangeableness, teachers can and do discover, in the boy of eight or ten, the genuine rudiments of the man; and may exercise, with much precision, their seership upon his future worth in society. Poets and moral writers have given countenance to the belief in this natural inflexibility. Horace declares, "though you turn nature out of doors with violence, she will still return." (Naturam expellas furca, tamen usque recurret.) Yet surely he might have added, that the returning adolescent may be a great modification of the expelled boy bravado.

There are very many sceptics with respect to the utility of knowledge, as a means of ameliorating the morals of mankind. And to the question, taken in the abstract, do learning and science, superadded to human nature, necessarily lead to moral purity?—the answer, I fear, must be given in the negative. Human nature does, very commonly, prove too hard a match for reason and judgment. The most profound science and the most exalted talent cannot always prevent a man from being at once "the greatest and meanest of mankind." The Marats and the Condorcets of the French Revolution, the Tom

Paines and the Aaron Burrs of our own country, and thousands of others of like character in almost every nation where learning prevails, appear to demonstrate, that there is no security against a life of profligacy, in mere literature and science. What then can afford a security against the assaults of temptation to evil, casual or habitual? What can effectually restrain individuals, and of course families, neighborhoods and nations, from yielding to the evil propensities which every man finds in his own heart, and thus exhibiting all that is vile in human inclinations? I confess I know of no other answer that can be given to the question,--but, the GRACE OF GOD. If the author of Pilgrim's Progress could say, on seeing a condemned malefactor passing on his way to Tyburn,-"Ah, me! but for the grace of God, there goes John Bunyan ;"--and if the most learned and the greatest of all the Apostles could say, "By the grace of God, I am what I am,"-must we not conclude that this grace is the only effective panacea for human wickedness and immorality? But how to obtain or secure this Grace, is the turning point. I know of no other reliable prescription, than Faith in the Lord Jesus Christ. An early implantation of this Faith,--with a corresponding inculcation of the truth and divine excellence of the Savior's precepts, I cannot but think is the kind of education which most certainly results in fruits of beneficence to the human race. Accordingly, is there any fact more prominent than all others in the biographies of learned and pious men, than this, that they were blessed with intelligent and virtuous parents, and, especially, mothers? I think we must conclude, that, constituted as society now is, and, more or less, as it long will be,--for I have no sort of confidence in the schemes of the irreligious Socialists,—the three schools which young people must necessarily pass through,— the domestic school, the district school, and the school of the world, the first and the last will have a preponderating influence on the character of the adult.

But then there is this to be said, that the second,—namely, the district or public school may powerfully react upon both the others, and eventually modify them to a great extent. Nor am I unbelieving with regard to the tendency, -the natural tendency,--of pure mental cultivation,-in other words, the acquisition of sound learning and science,--to humanize and liberalize the feelings, and of course to elevate the moral character. This I think is exceedingly obvious in numerous cases where there is little or no religion taught in the domestic school. Indeed, it seems to me almost an axiomatic truth, that sound learning and science do, by a natural law, gravitate towards virtue. It is true, the centrifugal forces, in thousands of cases, prevail over the centripetal, and make awful shipwreck of character. But this affords no reason for neglecting to recognize, and practise upon, the natural law.

In every attempt which we make to investigate the sources of all sound morality, and especially when we regard certain Christian nations or people as having exhibited, in their practice, the moral principle in its highest degree of efficiency and beauty, we are drawn unavoidably to the question, What agency

has the BIBLE in the production of this result? If we deem it to be the Magna Charta of moral rights, and consider the New Testament as containing the only true code of moral duties, must we not build upon it as the alone sure foundation of social happiness? Great diversities may and do indeed exist among those who profess to take the Bible for their standard; but yet the truth must lie somewhere within the circle. To find out where it is, we cannot do better than to scrutinize the whole moral field until we ascertain the soil on which the very best fruits are found which spring from the Christian root. This fruit may be found amid much variety of external condition. It may be found in spots and patches of territory, in different countries, among different nations, in isolated positions, in various ages, since the days of the Apostles. The identity of the principle, under its variety of external habiliment, is, I think, demonstrable. I have long regarded this root to be, what I have before stated, Faith in Christ. This, in my humble estimation, is the corner-stone of the edifice of Christian morality;-the only solid starting point, in seeking to obtain salvation from the penalty and effects of man's sinful nature. This faith in the Lord Jesus Christ, I believe, must be made the subject of careful instruction. I am not aware that the thought or idea of a vicarious sacrifice,--a mediatorial offering,-on the part of the Son of God, as the means of redemption from the curse of sin, ever came spontaneously into the mind and heart of any human being. Yet, there is interwoven, as I believe, in the mental constitution of every rational being, a principle, denominated the moral sense, or conscience, which serves as a basis or medium for the reception of the Christian doctrine. This conscience, when sufficiently enlightened, becomes convinced that it dwells in contact with an indomitable propensity to sinful indulgence; and that, for this indulgence, there is an awful future accountability. Hence the almost infinite variety of Heathen penances and sacrifices, for the purpose of propitiation,—and the very numerous bodily services of some professing Christian sects. Hence, also, the joyful reception of "the truth as it is in Jesus," when it enters with power into a mind ignorant before of its vital energy. Its perfect sufficiency to satisfy the conscience, its complete coalescence with the dictates or impulses of the "moral sense,❞—is one of the most interesting facts in relation to its agency. I do not here undertake to discriminate between the truth of Christ, as thus personified, and the Holy Spirit. That to all who believe in Christ, it is the Spirit that enlightens and sanctifies, every true Christian, I trust, will admit.

But this Faith in Christ, when fairly admitted as an inmate of the soul, is never satisfied with a merely formal, outward profession of Christ. Its genuine possession is inseparable from the "FRUITS OF THE SPIRIT." Then the force and power, the divine obligation, of the Gospel precepts and apostolic injunctions, are felt and acted upon; and the grace of God is besought with earnestness to carry on the work of purification in the soul, until this militant sphere of action shall be absorbed in the triumphant.

If this be the correct rationale of a sound Christian morality, we may easily

infer the duties of all parents, teachers, and guides of youth, in endeavoring to instil, in the most effective manner, the truths of the Gospel into the minds of their charge. The Bible is probably more or less read, as an exercise, in the greater number of Common Schools in the northern and middle States. In some of them, I presume, it is seldom, if ever, read; and it is to be apprehended that no inconsiderable portion of the children of the country receive no other instruction in Christianity than what is incidentally contained in the reading lessons which they hear at school. It would probably be impracticable, in the present state of public opinion, to introduce any systematic instruction on this vital subject, as an exercise, or subject of recitation, in district schools. Yet I cannot but think that the time will come when Christian morality, as taught in the Bible, notwithstanding the collision of sectarian opinions in the adult population, will be regarded by most parents, quite as important a matter of learning, as rules of syntax or algebraic equations.

I fully agree in the opinion, expressed in the circular, of the absurdity of calling reading and writing,-Education. A more rational scheme of statistics will, I trust, in a reasonable time, result from such labors as those which are so laudably and energetically pursued under the patronage of your enlightened Board of Education.

I advert, now, to the ad hominem questions. Many, like myself, may be at a loss for good data in giving the per-centage.

1st. My course embraces a period of practical teaching of forty-two or three years. It includes, first, one or two years in (log) country schoolhouses in a southern county of this State,-thirteen years in the little city of Burlington, N. J., where I now reside,-twenty-five in the city of New York, (with the exception of a year spent in Europe on account of health,) and two and a half years in the literary charge of a boarding-school of the Society of Friends, at Providence, R. I. Twelve years have elapsed since I relinquished the position last mentioned, and the practice of teaching.

2d. During much of the time, both sexes were under my supervision, including an average number, probably, of one hundred. For several years, a school of five hundred to seven hundred and fifty boys came under my daily charge of inspection and teaching; and during a portion of the same time, I had the task of lecturing to, and overseeing, the upper classes of a school of three hundred girls.

The whole number I can scarcely guess at. Several thousands of the juvenile race must have passed under my care and instruction.

This does not include very numerous classes of adults and youth that attended courses of public lectures which I gave during twenty years in the city of New York.

3d. My belief is that, under the conditions mentioned in the question, not more than two per cent. would be irreclaimable nuisances to society, and that ninety-five per cent. would be supporters of the moral welfare of the community in which they resided.