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incumbent on me to keep, with Locke, the high ground of his Free Toleration, so as rather to survey, than take a part, to narrate, than to decide, yet, on descending into the walks of lite rature, where men can walk together more amicably, I have ventured, occasionally, and, indeed, sometimes freely, to intersperse observations, so far as concerns matters of taste and criticism.

Here the academical student will observe, that his more favourite pursuits, his ancient habits, and his lawful expectations, are consulted: and, it is hoped, that intermixtures of literary and critical remark, on subjects which admit of them, as they will give something of variety, if not embellishment, to the narrative, will require no vindication.

But to revert to, and to dwell a little longer on, opinions:-this, as already has been shewn, related to subjects which admit of more serious dispute, on which men are wont to engage with something of the air of combatants. Here my duty seemed to be to sit quietly among the spectators, not to descend into the arena; and on observing what excited most of the public interest, rather as a registrar, to record the event, than as the herald, to proclaim a victory. Hence it is, that on theological and political opinions I maintain no arguments; on public

proceedings, on either side, I form no decisions; and even to the interferences of the higher powers I make no oppositions, except, in a few instances, where public authorities, in former times, encroached on the liberties of the University, or the University on private liberty.

Indeed, a deference to private opinion, or even to private profession, is not only followed as a feeling of conscience; it was enforced by reasons of necessity. Ever since human policy has been exercised in society, and religion been capable of answering worldly purposes, (and when were they not?) we are not always to look for the real sentiments of learned men in their writings. Among the great mass of writers, whom I have been obliged to peruse, I could not but sometimes perceive this. There are formalist-writers as well as formalistworshippers. Bigotry is very prompt at looking into men's consciences; yet how often is she mistaken in their faiths! So, as the widow's cruse gets lower, her little consequence should grow less. Who is true to his church, whether he be Papist, Episcopalian, or Puritan; and who to his opinions, whether he be Arian, Socinian, or Methodist; Unitarian, Trinitarian, or Deist; let others settle. Believing "Sincerity to be Christian Perfection," and to be perfection under every form of religion, I

venerate it, wherever it is, without knowing, perhaps, in whose bosom it resides: zeal and formality, sincerity and insincerity, profession and possession, are not distinctions that will be made here. I have nothing to do with men, but with their writings. I am reminded of what one of our old masters of St. John's College said, who lived in canting times: being, on a certain election, urged to use his influence for the godly; "This is a case," he replied, "which relates not to godliness, but learning. Besides, men may deceive me with their godliness; they cannot with their learning."

As to matters of antiquity, they, perhaps, like flowers on a common, are liable to be made any man's property, and any one may pluck them. Several things that relate to ancient proceedings must be subject to this rule: a few hints, therefore, concerning some of our old charters will excite no alarmn, and can excite none, with those who have attended to the subject. Some of our old charters bear a date before public charters were known either in England or Scotland. Dr. Hickes, so conversant in the antiquities of this country, has shewn that our earliest charters were of the Saxon times, ́and that those preserved by our countrymen, as the most ancient, are spurious; some of our monkish ancestors being better mecha

nics than antiquaries or historians. But here I haye rather dropped hints, than given proofs, not through want of confidence in my arguments, but through fear of over-burthening the narrative.

Similar, perhaps, to this sort of freedom may be considered such as I have allowed myself to exercise towards those, who have preceded me in this walk of literature. There are subjects, on which, such as wish to arrive at knowledge, must be indebted to their predecessors. But we may listen to their testimony, without a uniform imitation of their manner, or an implicit deference to their authority. Had nature designed me for a copyist, I should have been endued with less of a turn of thinking for myself, with more humility, and less industry. As it is, I held it a duty to keep other writers in view, rather than tread servilely in their steps. He who trifles with the opinions of others, or grows wanton over their mistakes, does it at his own peril: he who obeys his conscience, and follows truth, has nothing to fear. But to speak truly, I have had some regard to the public judgment, whatever that may be,of these attempts, and conceive, that whatever respect is due to antiquity, greater is due to posterity. I have been now employed in this work three years; but from the INTRODUCTION, it will appear, I have been

engaged in inquiries connected with the subject more than thrice that time: and, to speak the truth, there will be found in these volumes, the result of a life, not very short, trained to certain habits of reflection. During the time, in which I have been actually engaged on them, I have secluded myself from the world, and to the great sacrifices I have made, must be added, what I think not the least, almost a total privation of the society of my friends: but I felt as one who had a duty to discharge to the public, a task to which, however unequal, 1 have sacrificed every feeling, and every interest. So that the reader may conclude, while following my own judg ment, I have not acted as one who might trifle with the public, or had a right to presume on it; and whatever it may be, I shall submit to it, with the consciousness of one who has aimed to act right, without much either of apprehension, or expectation; with feelings towards those who have gone before me, of one who was not obliged to take every thing that came to hand; of one who has aimed to add a little to the common stock, rather than to live on the old hoard; conceiving, that those who act otherwise towards preceding writers are to be considered rather as private plunderers, than fellow-labourers.

But as to freedoms that I have allowed myself towards writers of Cambridge history, they will

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