joy to these to
have reflected upon the improving condition of mankind? And, while they
looked up to these beautiful structures of art, might not the sight of
them have contributed to the incitement of their virtue? If it be the
tendency of the corrupt part of our nature to render innocent things
vicious, it is, on the other hand, in the essence of our nature to
render vicious things in process of time innocent, so that the very
remnants of idolatry may be made subservient to our moral improvement.
"If, as I observed in the first volume, we were to find an alter which
had been sacred to Moloch, but which had been turned into a
stepping-stone to help the aged and infirm upon their horses, why should
we destroy it? Might it not be made useful to our morality, as for as it
could be made to excite sorrow for the past and gratitude for the
present?" And in the same manner the retention of the Heathen mythology
might be made serviceable. Ought it not, whenever we contemplate it, to
make us thankful, that we have not the dark and cheerless path of our
ancestors to tread; that we have clearer light; that we have surer
prospects; that we have a steadier ground of hope; and ought we not, on
a contemplation of these superior advantages, brought to us by
revelation, to be roused into the practice of a superior virtue.

Classical education again is considered as objectionable by the Quakers
on account of the Heathen notions, which it may spread. Thus the highest
reputation of man is placed in deeds of martial achievement, and a
martial ardour is in consequence infused into youth, which it is
difficult to suppress. That such notions and effect are produced, there
can be no doubt; but how are we to avoid these whilst we are obliged to
live in the world? The expulsion of the classics would not expel them.
Our own newspapers, which are open to all, spread the same opinions, and
are instrumental of course in producing the same excitements, but they
do it in a much more objectionable way than the classical authors, that
is, they do it with less delicacy, and with a more sanguinary applause.
But where, as I observed before, shall we retire from such impressions?
Does not the recruiting drum propagate them in all our towns? Do not the
ringing of the bells, and the illuminations, which occasionally take
place in the time of war, propagate them also? And do we not find these,
both in war and in peace, the sentiments and impressions of the worl