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to the whole two tables appears to have been esteemed sufficient for lulling popular suspicions of incompleteness31.

Deeply mortifying it is to know, that Alfred's illustrious name stands forth among authorities for this unholy dealing with the word of God. By way of introduction to his laws, we find what purports to be the Decalogue. The third commandment fills, however, the second place. Thus far, unhappily, our wise and patriotic king gratified those Roman friends to whom early predilections and obligations bound him3. But he could not face, it seems, a total forfeiture of self-approbation. He found himself, one may imagine reasonably, unable to forget that there were and would be those in whose valuable good opinion this disingenuous act was likely to do him a serious injury. The concluding command, accordingly, by which he completes the number ten, is this; "Thou shalt not make any golden or silver gods3." Alfred surely doubted when he presented to his people such a version of God's general claims upon their obedience. How much must it be lamented, then, that his conscience did not whisper to him this apostolic admonition; "Whatsoever is not of faith is sin"." In this P Rom. xiv. 23.

33

great and excellent man's example, who may not find instruction? Do not such instances of human frailty forcibly remind every one among us, that great diligence and vigilance are urgently required in “running the race that is set before us?" "Let him," therefore, "who thinketh he standeth take heed lest he fall." To every rising of man's vain and treacherous confidence, let another of St. Paul's repressive admonitions be applied; "Be not high-minded, but fears."

In learning these departures of our distant ancestry from the traditions of an earlier age, regret must naturally overspread our minds. The facts, however, belong rather to ecclesiastical history, than to pure theology. What, if a mutilated Decalogue proclaim with trumpet-tongue that the ninth century saw image-worship established in our island; if there be sufficient evidence to prove, that invocation of departed and angelic spirits was adopted by an age still later; will it follow, hence, that these usages can claim the traditionary attestation of our ancient Church? Must it not be shewn by those who fain would thus confirm them that their establishment among us was coeval with the Christianity of our Saxon fathers? Until this object is effected,

9 Heb. xii. 1.

1 Cor. x. 12.

$ Rom. xi. 20.

the traditionary chain, presented to our view, is deficient in all its earlier links: deficient, then, in all those members which alone can give it any value or importance. Advocates, however, for image-worship, and the invocation of angelic and departed spirits, will vainly seek to connect these practices with Augustine and his immediate successors. Enquiries, indeed, with such an object, are discouraged, upon the very threshold, by historical relations, by liturgical formularies, and by the general course of documentary evidence. Opponents are thus enabled to allege, with perfect safety, "From the beginning it was not sot” among us 33. The earliest Christians of our race were unquestionably "taught no such traditions." That their posterity "stood not fast," but gradually receded from doctrines and usages holden and observed by their fathers, is, indeed, just cause of mortification. Such a fact, however, is utterly worthless for the purposes of those who would recommend iconolatry, and invocation of invisible created intelligences, as divine or apostolical traditions.

But since these usages may be convicted of palpable innovation, it may be enquired, why did they ever find reception in the Church of

St. Matthew xix. 8.

ancient England? Consider the constitution of society during the first Christian millenary, and this question is resolved at once. What is the religious use of images, but a practice alike endeared by custom immemorial to the polished nations of classical antiquity, and to the rude barbarians, under whose assaults their institutions were eventually overthrown? and what is the invocation of unseen created beings, but the great principle of Gentile superstition? Heathen illiteracy might, and no doubt did, attribute to the ordinary objects of worship a character essentially divine. But Polytheists of superior information have ever viewed their various deities as nothing more than the most honoured among emanations from the great Supreme. Hence, when " the sound" of the gospel" went into all the earth"," it fell every where upon the ears of those who had been trained in habits of adoring visible objects, and of invoking mediators, of acknowledged inferiority to the mighty, but neglected, and therefore "unknown God." Did even a “Paul plant and an Apollos water w?" habits of such inveteracy-habits, beside, so fascinating to the nature of fallen man, would rarely fail of exhibiting an extreme tenacity. They did,

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in fact, long defy every effort even for their apparent extirpation. Ages rolled away after Constantine's conversion, and yet Paganism lurked throughout that magnificent inheritance which had owned obedience to the Cæsars. It is true indeed that hordes of idolatrous invaders had in the mean time trampled on the Roman eagle, in most of the regions which long had crouched submissively before it. But these barbarian victors altered not materially the religious face of Europe. Nationally, they were not slow in professing the faith of Christ. They did not, however, any more than the nations which they had conquered, abandon completely, and at once, the prejudices and habits of their ancient superstition. Undisguised heathenism, on the contrary, maintained for centuries a vigorous hold upon the more obscure portions of their several communities 35. Probably, too, an affection for its principles lingered long in the breasts of many by whom its name would have been indignantly disclaimed.

That pagan prejudices and habits defiled our native country during very many years after its conversion to the faith of Christ, is attested by existing records 36. Nor is probable inference our only reason for concluding that hence usages of Gentile mould were engrafted

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