One apology requires the utmost delicacy. Before I entered on this work, it was not without very serious remonstrances against it in my own mind; and after undertaking it, not without as serious resolutions, as to the mode of conducting it. Nature formed me of a constitution, that obliges me to see things in my own way, and to follow my own light. Hence it was, I did not count upon calling in foreign assistance, and even felt serious difficulties against receiving several offered communications. It is generally true, though certainly with some exceptions, that the same mind that forms a plan, should execute it: but there existed particular circumstances in my case, for abiding by it. My fortune has led me, at different periods of my life, to have intercourse with persons of different pursuits, and of very opposite opinions, relating to the Univer sity, and their views might not have been easily combined, on the present occasion, into one interest. The course of proceeding then that I set out with was dictated by prudence. In the work in which I was embarked, I had already a little experience: I knew myself to be under the guidance of justice; and the determination formed certainly delivered me from something of perplexity and embarrassment. At the same time, this predetermined course has created uneasinesses of another and a more delicate kind;

and but for these, I should not probably have mentioned the other. One or two offers of communications were kindly made, which I must certainly have been proud to receive, but which, as certainly, I was not prepared to expect. And a present disposition having to encounter a former resolution, might occasion me to hesitate, at first, on the proposal; though I soon recovered the proper tone of feeling for in the cases alluded to, in spite of all my rules and resolutions, a cheerful acceptance would evidently have been the pre-eminent prudence, as there would have been in it an indisputable propriety. But owing, I apprehend, to something like an air of hesitation in me, not rightly understood, no such favours have been received. I wish those whom it may concern, (and the less others know to what I allude the better) to understand, that I speak from the strongest feelings, sensible as I am of the numerous defects of these volumes, and that certain respectable communications would have been duly acknowledged by me, as they must have been among my greatest recommendations.

With respect to subjects purely of a literary nature, I have not held myself bound by rules of rigid restraint; for though, in matters on which party is apt to fly into extremes, inconsistent with the moderation of history, it seemed

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 literature, 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, á 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 alarm, 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