With respect to the men, who, from such motives as were placed before them, prior to the арpearance of Christianity, in some measure overcame the evil of their nature, not only, as we have shown above, may we believe that the retrospective sacrifice of Christ will sanctify their imperfect services; but some divines have even thought, that they were unconsciously moved to these very services by a portion of divine influence. 9thly. The distinctions of rich and poor would cease, and no alms could be given, if the opulent were under a positive obligation to part with ALL their possessions. The admonition is not, " Give ALL thou hast ;" but, "Give alms of thy possessions." Luke, xi. 41. "Make to yourselves friends of the mammon of unrighteousness." Luke, xvi. 9. " Charge them that are rich in the world, that they do good, that they be rich in good works, ready to distribute; willing to communicate." 1 Tim. vi. 17, 18. Peter, in a word, tells Ananias, that it was not positively necessary for him to have parted with his possession. "While it remained, was it not thine own? and after it was sold, was it not in thy power?" Acts, v. 4. Not then the withholding of part of this property, but the lie, was the occasion of that disciple's awful fate. It seemed necessary to extend, to a considerable length, our examination of the Pelagian doctrines: since, as many of them are entertained by the modern Socinians, we shall find it convenient, when the order of time shall bring us down to that sect, to refer to the foregoing observations. Besides, some heresies are perpetuated amongst mankind, without appearing in the prominent and tangible form of opinions, held by a collective body of worshippers: and this seems to be the case with the Pelagian sentiments relative to original sin, if we make the single exception of their incorporation with the principles held by Socinian dissenters. Men of the world, who have little piety at heart, and who regard religion as a matter of ordinary speculation, at once condemn this doctrine on the ground of its supposed injustice, which they deem a refutation of it, sufficient, of itself, to preclude the necessity of investigating the sanction conferred by Scripture, on an article of belief thus hastily denounced. To any, then, who hitherto may have satisfied their minds, with respect to this important subject, by urging, "To what purpose should we search the Scriptures? our own moral sense condemns and refutes a proposition, affirming, that the sin of the first man renders culpable individuals, living six thousand years after its commission, and thus incapable of participating it" to such, and their number is not small, the foregoing exposition may not prove disserviceable. CHAPTER II. FROM THE ARRIVAL OF THE SAXONS, 451, TO Contents. 1. The Saxons gradually conformed to the Faith of the 1 Ina.-XXVII. York once more becomes an Archbishopric.-XXVIII. Council of Cloveshoo.-XXIX. Council of Calcuith held by two Papal Legates. XXX. Image Worship.-XXXI. Offa's Donation to the Pope the Origin of Peter's Pence.-XXXII. Ninth Century: Papal Encroachments.-XXXIII. Second Council of Calcuith.-XXXIV. The Danes attack the Monasteries, and disperse the Clergy amongst the People.-XXXV. Ethelwolf's Grant of Tithes.— XXXVI. Desolate State of the Church.-XXXVII• Alfred.-XXXVIII. Tenth Century: Edward the Elder establishes three new Bishoprics at Wells, Crediton, and Wilton.-XXXIX. Athelstane convokes the Council of Gratanlea. Tithes.-XL. Constitutions of Odo.-XLI. Dunstan patronized by several Monarchs: forms the Design of enforcing the Celibacy of the Clergy; Extent of his Success; his Death and Character.-XLII. Eleventh Century: Sermons of Alfrick.-XLIII. Canute.-XLIV. Edward the Confessor; Cure of King's Evil; Consecration of Westminster Abbey.-XLV. Battle of Hastings. I.THE followers of Hengist and Horsa, on their arrival in this country, endeavoured to substitute their own idolatry for the Gospel, wherever they carried their victorious arms: and as the sword, though never competent to convince, can at least enforce an external obedience, the worship o Odin, and Frea, and Thor, which they introduced, for a season spread darkness over the land. It was not long, however, before the glorious truth, against which the gates of hell cannot prevail, emerged from its partial eclipse; and the Saxons, incorporating with the ancient inhabitants, gradually conformed themselves to their faith. In the interval betwixt the arrival and conversion of these invaders, the church history of Britain is exceedingly imperfect. We learn, however, that under the ministry of Dubritius and Iltutus, the former Archbishop of Caerleon, the latter president of a celebrated seminary for ecclesiastics in Glamorganshire, called from him "Lantuet," the British churches, amidst the tumults of this period, afforded examples both of piety and learning. II. Sixth Century.-Several councils are likewise mentioned to have been held, chiefly relating to the Pelagian heresy: in one of which, assembled A. D. 516, king Arthur was crowned, and St. David, his uncle, appointed Archbishop of Caerleon. III. From this too populous and bustling residence, the prelate soon removed the seat of his authority to Manevia, afterwards styled St. David's, which, although situated in a more barren and uninviting soil, he preferred, on account of the favourableness of its solitude to contemplation. Here this learned and active ecclesiastic is said to have lived not less than sixty-five years; till after having founded twelve monasteries, and exerted his efforts to interest the British clergy' in extirpating the remains, and in preventing the revival of Pelagianism, he died in the year 642, being the 146th year of his age. We here forbear to repeat the |