accents, the votaries of forbidden pleasure. From the midst of her magnificent yet mouldering ruins, methinks she exclaims, "Flee those polluted gratifications, for they will prove bitterness in the end. The pleasures ye covet, are like the fruit of the forbidden tree, beauteous to the eye and grateful to the senses, but they will prove poisonous to the soul. Instead of the enjoyment ye expect to derive from them, they will assuredly deceive your expectation and accelerate your final ruin."

Not on this page of history alone, but on almost every other, we find it inscribed, that possessions unjustly acquired, and maintained by violence and oppression, are in the end most dearly purchased, and held by a most precarious tenure. Rome found, to her cost, that such were the British provinces. In vain did powerful and politic monarchs devise means of security-in vain did they exhaust their revenues in carrying on works of incredible labour and expense, in throwing up ramparts and walls of defence, in erecting fortresses and garrisoning them with their best troops, and in carrying fire and sword into the territories of their enemies. Experience still proves, that "the triumphing of the wicked is short," and that "better is a little with righteousness, than great revenues without right." What then is the part of true wisdom? Is it to toil with incessant labour for that which neither satisfies nor endures? Is it to "lay up to ourselves treasures which moth and rust_will speedily corrupt, or which thieves may break through and steal :" or is it not rather to seek a kingdom which cannot be shaken possessions which will outlive the visible creation; an inheritance which is incorruptible, undefiled, and which fadeth not away?"

ESSAY V.

On the Introduction and Progress of Christianity in Britain, during the Roman Domination.

EVENTFUL as the history of Britain has been in all ages, there is one fact connected with its earliest annals, that infinitely transcends all the rest in magnitude and importance. Yet the utmost diligence of research has failed to discover either the precise period in which that memorable event took place, or the instruments by whom it was effected. It will be readily perceived, that the fact now referred to, is, the first introduction of Christianity into Britain. That the gospel was planted in this island at a very early period of the christian æra, rests on undoubted evidence; but whether by an apostle, or by a labourer of inferior rank, it is now difficult to determine. Learned men have ranged themselves on either side, and adduced, from the records of antiquity, arguments in support of their several opinions. To enter at large into the discussion of this question, would far exceed the limits of the present essay, interesting as the inquiry must appear to all who would trace the triumphal progress of the Gospel a brief statement of the testimony of ancient writers on the subject is all that can now be attempted.

Some have contended that Christianity was not only introduced into Britain by an apostle, but that that apostle was Paul. In confirmation of this opinion, they have appealed to several of the earliest fathers and ecclesiastical historians: some of whom affirm that there were Christians in Britain before the death of Tiberius, and others, that the first christian missionary visited the island toward the commencement of Nero's reign. Eusebius expressly asserts, that "some of the apostles passed over to the British isles." Theodoret mentions the Britons among the nations converted by the apostles; and Clemens Romanus testifies that " Paul preached righteousness throughout the world," (meaning probably the Roman empire,)" and in doing this visited the utmost bounds of

the west." This opinion is further confirmed by various indirect proofs. There are several years of the life of Paul, which intervened between his first and second imprisonment at Rome, during which the actual scene of his labours is unknown, and in which he is supposed by many to have preached the Gospel both in Spain and Britain. Nor is the conjecture improbable, that he was induced to undertake this mission by the solicitations of Claudia, the wife of Pudens, (mentioned by the apostle, 2 Tim. iv. 21.) who is generally believed to have been a Briton of distinguished rank, and who could not fail, after her conversion, to be earnestly desirous of the instruction of her idolatrous countrymen. To these may be added the testimony of Gildas, the most ancient of British historians, who affirms that Christianity was introduced into Britain before the defeat of the Britons under Boadicea, which took place in the eighth year of Nero's reign, and exactly agrees with the time in which the apostle Paul is supposed to have visited the island.

Others, however, considering these evidences as inconclusive and unsatisfactory, have deemed it more probable that the tree of life was planted on our shores by some Christians of inferior reputation, who had been driven from their homes by persecution; and, having sought an asylum in this remote island, became its first christian missionaries. Monkish legends tell us, that among these memorable exiles were Joseph of Arimathea, Lazarus and his sister Martha, Mary Magdalene, and others; but to fables like these, unsupported even by a shadow of evidence, no credit can attach. The more probable opinion is, that the sacred treasure was either brought to this country by some of those Roman colonists who settled in Britain, and had, previously to their arrival, embraced Christianity-or that some of those British youths of distinction, who were educated at Rome, became converts during their residence in that city, and, on their return, attempted the conversion of their brethren.

Though many incredible fictions are blended with the story of the conversion of king Lucius, and his zealous efforts to propagate Christianity amongst his sub

jects and though the dates assigned by different writers to his life and reign are exceedingly various and contradictory-yet the allusion to it is so frequent in ancient history, that we cannot reject it altogether. It is highly probable, that there was a petty prince of that name about the middle of the second century, who was permitted by the Romans to retain a shadow of authority; that this British chief embraced the christian religion, and exerted his influence for the good of others; and that, for this purpose, he sought the spiritual advice of Eleutherius, the then Bishop of Rome, and placed some British converts under his tuition, to be afterwards employed as christian missionaries.

From this period, Christianity made silent but rapid progress throughout the island; multitudes of all classes were baptized; the pagan temples were gradually converted into christian sanctuaries; and numerous flourishing churches were planted.

While persecution frequently raged abroad, the British Christians long continued to enjoy rest. But at length the storm reached them also. The tenth and most sanguinary of the Roman persecutions, which took place under Dioclesian, desolated this, as well as every other, province of the empire. In consequence of the sanguinary decrees of that tyrant, many British Christians received the crown of martyrdom; amongst whom were Alban, a native of Verulam, Amphibalus, a preacher at Caer-leon in Wales, Aaron and Julius, two citizens of the same place, with many others, both male and female, whose names, though forgotten by men, will be recorded with honour in the day of the manifestation of the sons of God. But he who controls the billows of the mighty deep, restrained the fury of the oppressor. The horrors of persecution were softened by the mild and pacific administration of Constantius, even before he ascended the imperial throne; and after his accession, Christianity was openly protected by him throughout the empire. The scattered disciples now came forth from their hiding-places, repaired their dilapidated temples, gathered around their abandoned

altars, and gave thanks to him who had accomplished their deliverance.

In the reign of Constantine, who is supposed by some to have been a native of Britain, Christianity, for the first time, enjoyed royal patronage. A hierarchy was now instituted beneath the auspices of that christian emperor, consisting of several orders of priesthood before unknown; the simplicity of christian worship was exchanged for a pompous ritual and magnificent temples. It is easy to trace from this period the progress of corruptions of every form and degree. Arianism quickly overran the eastern parts of the empire, and infected its western provinces. This was followed by Pelagianism, and these were succeeded by the gigantic errors of anti-christian Rome*.

But while the continental churches were thus infected with dangerous errors, or rent asunder by intestine divisions, those of Britain retained a degree of purity

* A late historian has thus described the growth of corruptions in the christian church at this period, together with the causes which produced them :

"While the churches of Christ were obnoxious to the civil powers, and every moment in danger of persecution, they performed the rites of their religious worship with much privacy and little pomp. This was most agreeable to the pure and spiritual nature of the christian worship, and most conducive to real piety. But after they came to enjoy security, wealth and royal favour, they began to embellish their worship with many newinvented ceremonies, and even adopted some of the pagan rites and practices with little alteration. Great numbers of magnificent churches were built, and adorned with the pictures of saints and martyrs, in imitation of the heathen temples: the christian clergy officiated in a variety of habits, not much unlike those of the pagan priests; feasts, festivals and holidays were multiplied; and, in one word, an ostentatious and mechanical worship, hardly to be distinguished in its outward appearance from that of their heathen neighbours, was introduced in the place of pure and rational devotion. The christian clergy were betrayed into this criminal and fatal imitation of their pagan predecessors, partly by their vanity and love of pomp, and partly by their hopes of thereby facilitating the conversion of the heathens."

HENRY'S ENGLAND, vol. i. p. 224.