, yet it
contributed to make some of their immediate successors, as I stated in a
former volume, justly chargeable with it. But whether this was or was
not the real cause, it is not material to the question. Many of the
society, from came cause or other, did undoubtedly, in the age
immediately succeeding that of their founders, begin to depreciate human
knowledge, the effects of which, though gradually dissipating, have not
been wholly done away at the present day. The disadvantages, therefore,
of human learning, or the arguments which would be advanced against it
by those who may undervalue it, I shall now consider.

These arguments may be divided into particular and general. On the
former I shall first speak.

A classical education is considered to be objectionable, first, on
account of the Heathen mythology that is necessarily connected with it.
Its tendency, as it relates to fabulous occurrences, is thought to be
unfavourable, as it may lead to a romantic propensity, and a turn for
fiction. But surely the meaning of such occurrences cannot be well
mistaken. If they are represented to our view in fable, they have had
their foundation in truth. Many of them again are of such importance,
that we could not wish to see them annihilated. Let us refer, for
example, to the story of Deucalion and Pyrrha. Is it not one among the
many outward confirmations of the truth of the history of Moses? Or do
we not trace in it additional proofs of the deluge, and of the renewal
of mankind?

Its tendency again, as it relates to the fabulous history of the Heathen
gods, their number, their offices, and their character, is considered as
degrading and exceptionable. I will concede this for a moment. But may
it not, on the other hand, be rendered instructive and useful? May not
the retention of such an history be accompanied with great moral
advantages to our children? The emperor Theodosius commanded the idol
temples to be destroyed. Instead of devoting them to the use of the
Christians of those times, by which they might have been preserved to
future generations, the most beautiful remains of antiquity were
reduced to ruins. But would it not have been better, if Theodosius had
brought good out of evil by retaining them? Would it not have been a
high moral gratification to those who knew the fact, that temples,
appropriated to the worship of idols, had been devoted to the service of
the only true God? Would it not have been a matter of