this theology. But from the subject, thus represented, a few general inferences may be instructively drawn.

1. In its religious institutions, Paganism looked to no object beyond political convenience. On this ground alone, Varro supported the civil theology of his country; and, in the division of his work, professedly treated of Rome before its gods, the latter having derived all their worship from the will of the former.* Revelation is independent of the establishments of men. Through the Divine blessing indeed, it is eminently applicable to the civil condition of the world; and those nations are the happiest which admit most of its influence into the direction of their policy. Our own country exhibits a glorious example of true religion allied with the state, and of the benefits result

* Varronis igitur confitentis ideò se priùs de rebus humanis scripsisse, postea de divinis, quia divinæ istæ ab hominibus institutæ sunt, hæc ratio est :-sic ut prior est, inquit, pictor, quàm tabula picta; prior faber, quam ædificium; ita priores sunt civitates, quàm ea quæ à civitatibus sunt instituta. Civ. Dei, lib. vi. c. 4. He says indeed, that if he were to write of the entire nature of the gods, he would place the gods first. But we have seen enough of his sentiments to be persuaded, that this was only a convenient shelter from the imputation of disrespect to the gods, or a secret preference of his own natural theology to the civil.

ing to both; the state hallowed by religion, religion defended by the state. But whatever be the views of human governments, whether they admit or refuse a connection with it, the Gospel maintains its own character. The everlasting word of God is not altered by any authority of man; and "Jesus Christ is the same yesterday, to-day, and for ever."*

2. The only theology, to which Varro gave a genuine approbation, he confined to the philosophical part of his countrymen. Hence it is evident, that he had discovered in it nothing which tended to the common benefit of the world, nothing which ultimately affected the soul of man. It might amuse curiosity, but did not lead to happiness. How different the religion of Christ! "Go ye into all the world, and preach the Gospel to every creature."† The common interest is proved by the necessity of a common knowledge. Every soul is the object of God's gracious call; and it is the characteristic of Christianity, not that it addresses only "the wise man after the flesh;" not that it is confined to the "mighty," or the "noble;" but that "the poor have the Gospel preached to them."§ † St. Mark, xvi. 15. § St. Matthew, xi. 5.

* Hebrews, xiii. 8. + 1 Cor. i. 26.

3. From the manner in which Varro treats his subject, it is evident that he regarded the gods with no vulgar eye. He did not worship them, as others did, for the sake of the temporal benefits which they were popularly supposed to confer. Yet it is observable, that neither does he look forward to future blessings from their hands. In his whole discussion, mention is no where made of eternal life!* What may we infer from this? That those Romans who professed the hope of future happiness from their gods, spoke from no settled conviction, but from the obvious disappointment of present expectations. Varro, the great master of Roman theology, had held out no promise to the soul, had made no discovery of eternity; nor can he be supposed to have entertained a hope, of which he gives "no sign." Here then is the great triumph of the Gospel. Its characteristic is the promise of the life "which is to come," of eternal happiness through faith in Christ, and obedience to his commands. "I go to prepare a place for you, that where I am,

* In hâc totâ serie pulcherrimæ ac subtilissimæ distributionis, et distinctionis, vitam æternam frustra quæri et sperari, facillimè apparet. Civ. Dei, lib. vi. c. 3.

ye may be also."*

mise to the world,

And he who

And he who gave this pro

shall appear once again for "The Son of Man

the consummation of it.

shall come in his glory, and all the holy angels with him. He shall sit upon the throne of his glory, and before him shall be gathered all nations, and he shall separate the one from the other. The wicked shall go away into everlasting punishment, but the righteous into life eternal."+

* St. John, xiv. 2, 3.

+ St. Matthew, xxv. 46.

CHAPTER VI.

PLATO SUPPOSED TO TEACH HIGHER DOCTRINES THAN OTHER PAGANS...INDISCREET ADMIRATION OF HIM... SCHOOL OF ALEXANDRIA... HIS DOCTRINE CONCERNING THE DEITY...SECONDARY GODS...DEMONS...FROM NONE OF THESE COULD ETERNAL LIFE BE DERIVED.

THE System which has just been reviewed, had obtained the admiration of many of the more learned and philosophical Pagans. Ashamed of the grossness of the common worship of the gods, they gladly accepted so creditable an interpretation of it. Varro was therefore supposed to have made a discovery of the hidden and substantial wisdom which originally belonged to the establishment of the popular idolatry. But the refutation of this branch of Heathen theology, was the smallest part of the labour of Augustin. The spiritual wants of his age called for an higher effort against the extraordinary influence of the name of Plato. We find, indeed, that impressions, of a peculiar kind, had been made on the Christian world by the opinions attributed to this eminent man. From the incidental notice already taken of him,