They infer, however, that the Kentish apostle introduced this practice himself, from the fact that he and his brother missionaries advanced towards Ethelbert, bearing a silver cross as a banner, and a picture of Christ. "At illi non dæmoniaca, sed divina virtute præditi veniebant, crucem pro vexillo ferentes argenteam, ei imaginem Domini Salvatoris in tabula depictam, letaniasque canentes pro sua simul et eorum propter quos, et ad quos venerant, salute æterna, Domino supplicabant." (Bed. Hist. Eccl. p. 76.) That the missionaries offered any kind of worship to these objects is not even hinted. Nor are there any traces in Bede of such worship offered by any others. The conduct of Augustine, in fact, was evidently dictated merely by a desire to make a favourable impression upon Ethelbert, and those around him, on his introduction to that prince. Perhaps, also, he wished that a people who had not been used to mental images of the cross and the Saviour should see representations of both. See Inett's Orig. Angl. I. 256. Spelman, Conc. I. 217. 35 Among the petitions of a Litany in Leofric's Missal, (Bibl. Bodl. MSS. Bodley, 579. f. 267.) we find, accordingly, the following one; Ut Paganorum sevitiam comprimere digneris. 36 The existence of English paganism in the reign of Alfred is shewn by the first two of his ecclesiastical laws; the latter of which imposes penalties upon apostates from Christianity, and even upon those who give any encouragement to Gentile superstitions. This second law was soon afterwards renewed by Edward the Elder. That heathendom, as it was called, long, however, resisted even these civil provisions against its continuance, is attested by the forty-seventh among the laws of the Northumbrian priests: a body of canons referred by Spelman to the year 988. or thereabouts. Spelman, Conc. 376, 391, 499. Labb. et Coss. IX. 514, 683, 727. 37 Nir nanum cristenum menn alyfed þ he hir hæle zefecce at nanum tɲeope buton hit ry haliz ɲode-tacn ne at nanum stope buton hit rỷ haliz zoder hur. Se pe eller deð he bezæð untpÿlice hæðenzyld. (Bibl. Publ. Cant. MSS. Ii. -1-33. Ex Hom. in Pass. S. Barth. Ap. p. 175.) It is not to any Christian men permitted that they seek their health at any tree, unless it be the holy cross; nor at any place, unless it be God's holy house. He who doth otherwise, he practiseth, undoubtedly, heathenism. See also the Homily on the Catholic Faith, p. 62. 38 "Veruntamen literarum et religionis studia ætate procedente obsoleverunt, non paucis ante adventum Normannorum annis. Clerici literatura tumultuaria contenti, vix sacramentorum verba balbutiebant: stupori et miraculo erat cæteris qui grammaticam nosset." Willelm. Malmesburien. de Willelm. I. inter Scriptores post Bedam. p. 57. 39 That the religious use of images was naturalized to the Anglo-Saxon Church from Italian influence and example, admits of no doubt. The following hymn, which is among the transcripts of Junius in the Bodleian Library, (107. f. 25.) will shew that the invocation of saints likewise was imported into England from Rome. As it stands in the MS. there is no appearance of metrical order, even in the Latin, and the Saxon is placed as an interlinear version. An attempt has been made to remedy the former defect, and the same arrangement has been adopted with the Saxon. Dominum pro inimico Funde devoto Exorasti populo; preces pro Tibi nunc collegio, Ut tuo propitiatus interventu, Dominus nos purgatos a peccato Jungat cœli civibus. Gloria et honor Deo Usquequo altissimo, Cujus honor et potestas Eala ðu haliza zodes deorpurde Se popma сухере Du be on mihte rodne lure Underpreodod æzhpanone Drihten for feonlicum Azyor bene for estfullan Dær þinne zemiltsod mid þingrædene O thou holy, precious, God's Thou, who, in might of true love People thou prayedst Pour out prayers for a devoted That, propitiated by thy intercession, Glory and honour to God Even in the highest Both to Father, and Son, And the noble Spirit of comfort. Whose honour and power (Are) through eternal worlds. SERMON V. ATTRITION. 2 THESS. ii. 15. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. IN considering the primitive Church, few things more forcibly strike the mind than the rigour of her penitential discipline. Excessive, however, as this may seem, it was obviously demanded, in a great measure, by the necessities of her situation. Had her children been freely permitted to conceal their holy profession, whenever persecution roamed abroad, a large proportion of them would have been rendered little better than hypocritical dissemblers. Had not their body presented also a picture of the severest virtue, heathen calumny would not ever have been promptly and ignominiously foiled, in seeking to undermine its credit. But happily the 66 grace" of God was found amply "suffi |