With that attachment to the welfare of the School, which so strongly marks Dr. VINCENT, he entered into my wishes, and described what would be most calculated to fix attention and do good. History, literature, occasional criti cism, were desirable for the first purpose; and the second would be answered, if these were united with Religion.

In conformity with these suggestions, was planned the following composition. As it advanced, a large portion of it was submitted to his private inspection. He has uniformly encouraged me to proceed, by contributing his advice, and the benefit of his occasional remarks; and when at length a determination was taken to print the Lectures, he signified his cordial concurrence and approbation, in terms too flattering to me to be repeated to the Publick.

The subject is chiefly historical, and divides itself into two parts. The event which serves as the foundation of the whole, is the capture of Rome by Alarick, in the beginning of the fifth century. Out of this arises, in the first part, a defence of the Character of the Church against the slanders of Paganism. The true causes of the decay of the Empire are contrasted with the false; the impotence of the Heathen deities, to whom the prosperity of Rome had been attri

buted, is exposed in the arguments employed by the ancient apologists of the Faith; and the beneficial tendency of the Gospel is asserted, in its connection with the condition of Man in the present life. This part may therefore be called a Vindication of the civil Character of Christianity in the Roman empire, during the first four centuries.

The second part is employed in discussing the opinions of the Pagans concerning the Worship of a Deity, and the pursuit of Happiness, as it was prescribed by the Philosophical sects. It may be termed a view of mythological and moral notions, as they are opposed to the everlasting promises of the Gospel; and it contains an examination of some of the more eminent Systems of Theology, and the Summum Bonum, which prevailed in the Heathen world.*

In some parts of this examination, I have crossed the path of Leland. But whoever will take the trouble of a comparison, will soon be satisfied that our methods are very different. I am happy, indeed, in agreeing with that excellent man in his fundamental principle of the superiority of Revelation to all the efforts of natural wisdom; and the necessity of it to the welfare of mankind. style wants compression and force; his taste is not delicate; and he appears to me to employ several of his quotations in a manner which betrays too much dependence upon the collections of others. But his views are gene

His

With these are interwoven occasional appeals to the superior doctrines of the Scriptures; and to this purpose is also dedicated the first, or introductory, chapter; which presents a general statement of the blessings annexed to the sincere profession of Christianity, in the "life which now is, and in that which is to come."

Some perhaps may wish, that a larger and more regular plan of Revelation had been prepared, in contrast with the vain search after God and Happiness by the efforts of Philosophy. This indeed was once intended. But, on a revision, it appeared, that many notices, tending to this purpose, were interspersed through the body of the work, as immediate correctives of the Heathen doctrines which had been described in the lectures of each term; that, to remove them from their present places, would be injurious to the subjects amidst which they stand; and that, to repeat them in a general statement, would be tedious and superfluous. However, lest it should still be objected, that only half my task is accomplished, and that the refutation of Paganism is not the proof of Revelation ;-nè quisquam nos aliena tantum re

rally accurate; his learning is respectable; and his genuine piety throws a sacred charm over all his other attainments.

darguisse, non autem nostra asseruisse reprehendat ;* a determination has been already taken to begin another course of Lectures which shall look to this as their principal object; describe, in a regular manner, the scheme of Revelation; and impress more fully on the young hearers its doctrines and its duties.

It is hoped that this will be accepted as an apology for the attempt which has been made in the subject now presented to the publick. There are, however, certain classes of persons, to whom this mode of treating it may be in want of farther vindication.

The fanatick, a portion of whose spirit has been lately reviving amongst us, seems to value religion, in proportion to the ruggedness of its appearance. He indulges his own barbarous and repulsive jargon, and rejects the assistance of profane learning, as if it tended to impair the character of Evangelical truth. To him I would suggest, that he entirely mistakes the nature and influence of that literature which is taught in our schools. Our faith is not injured by the accession of classical taste. Mythology neither taints the purity of the Gospel, nor endangers our salvation. Indeed, it suggests new

* August. Retract. lib. ii. c. 43.

methods of defending Revelation, the superiority of which is rightly inferred from an exposure of the weakness of the religion of nature. We dwell for a while in classick ground. In our more mature judgment, we compare the imaginations of men with Divine truth. We turn our collections to Christian profit, and offer the fruits of our studies on the altar of God.

On the other hand, the too fastidious scholar would for ever confine his attention to those writings which exhibit the purest classical language. He turns, therefore, with disgust and disdain from ruder models, and shuns the less polished phraseology of declining taste. This is an antient feeling. Eusebius mentions a report concerning Tatian, that his literary nicety led him to correct the compositions of St. Paul.* And when the eloquent Triphyllius was requested to preach on a solemn occasion, and had chosen one of the miracles of Christ for his sub

ject, he altered a term in his text which appeared too homely for his use.+

* Το δε αποτολ8 φασι τολμησαι τινας αυτόν μεταφρασαι φωνας, ὡς επιδιορθέμενον αυτων την της φράσεως συνταξιν. Hist. Eccl. lib. iv. c. 29.

+ Cùm in solenni Episcoporum conventu rogatus esset Triphyllius ut ad populum concionem haberet, et dictum illud Salvatoris in medium proferret, Αρον σε το κράββατον