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" he has consecrated a part of them to God; who, "when the holy festivals approach, lives chastely, " even with his own wife, during several days, that "with a safe conscience he may draw near to the "altar of God; and who, in the last place, can re

peat the creed and the Lord's prayer. Redeem "then your souls from destruction, while you have "the means in your power; offer presents and "tithes to churchmen; come more frequently to "church; humbly implore the patronage of the "saints; for, if you observe these things, you may come with security in the day to the tri"bunal of the Eternal Judge, and say, Give to

us, O Lord! for we have given unto thee.' (Dacherii Spicilegium veter. Script. v. ii. p. 94.) "The learned and judicious translator of doctor "Mosheim's Ecclesiastical History, from one of "whose additional notes I have borrowed this pas

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sage, subjoins a very proper reflection: We see "here a large and ample description of a good christian, in which there is not the least mention "of the love of God, resignation to his will, obe"dience to his laws, or of justice, benevolence or "charity towards men.' (Mos, Eccles. Hist. v. i. P. 324.)"

A charge, expressed in more direct or stronger terms against the clergy of the middle ages, for teaching a false and depraved system of morality, cannot be imagined. What then must be the surprise of the reader, when, from the perusal of the following passage in Mr. Lingard's learned and

elegant Antiquities of the Anglo-Saxon Church*, he finds the whole to be an absolute misrepresentation ? "From that period," says Mr. Lingard,referring to the publication of doctor Robertson's History," this citation from the writings of St. Eloy, or St. Eligius, has held a very distinguished 'place in every invective which has been published against the clergy of former ages and the defi"nition of the good christian has been re-echoed a thousand times by the credulity of writers, and "their readers. May I hope to escape the impu"tation of scepticism, when I own that I have

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always been inclined to mistrust this host of wit"nesses, and their quotations? I at last resolved to consult the original document; nor were my expectations disappointed. I discovered that the bishop of Noyon had been foully calumniated ; "and that, instead of his real doctrine, à garbled "extract had been presented to the public. That "the good christian should pay the dues of the

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church, he indeed requires; but he also requires, "that he should cultivate peace among his neigh"bours; forgive his enemies; love all mankind as "himself; observe the precepts of the decalogue; "and faithfully comply with the engagements "which he contracted at his baptism."

We insert the text of the bishop in a note t.

* P. 91, note (B.)

"Non ergo vobis sufficit, clarissimi, quod christianum nomen accepistis; si opera christiana non facitis. Illi "enim prodest, quod christianus vocatur, qui semper Christi "precepta mente retinet, et opere perficit; qui furtum, sci

The following is Mr. Lingard's translation of it: "It does not, therefore, most dear christians, suf"fice to you, that you have received the christian "name, unless you do christian works. For to "him it avails to be called a christian, who always keeps in his mind the precepts of Christ, and ful"fils them by his works. Such is he, who does "not steal; who does not bear false witness; who "does not lie, or forswear; who does not commit "adultery; who hateth no one, but loveth all as

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himself; who does not return evil to his enemies, "but rather prayeth for them; who does not raise " quarrels, but recals quarrellers to peace. On "account of its similarity," continues Mr. Lingard, "I shall subjoin another description of the good "christian from an Anglo-Saxon prelate, Wulstan, "archbishop of York:- Let us always profess one "true faith, and love God with all our mind and might; and carefully keep all his command

ments, and give to God that part (of our substance), which by his grace we are able to give ; " and earnestly avoid all evil, and act righteously "to all others; that is, behave to others as we "wish others to behave to us. He is a good chris"tian who observeth this *.""

"licet, non facit; qui falsum testimonium non dicit; qui nec "mentitur, nec pejerat ; qui adulterium non committit; qui "nullum hominem odit, sed omnes, sicut semetipsum, dili"git; qui inimicis suis malum non reddit, sed magis pro "ipsis orat; qui lites non concitat, sed discordes ad concordiam revocat, &c." Dach. Spicil. tom. v. p. 213. * Sermo Lupi episc. ap. Whil. p. 487.

Such was the doctrine taught in the monasteries. May it not be confidently asked, whether it be not the morality of the gospel? Whether any purer lessons of morality can be cited? and whether the institutions in which it was taught, and without which it might not have been taught, were not, with all the imperfections justly or unjustly imputed to them, eminently useful to the community?

III. 4.

Miracles performed by the Anglo-Saxon Missionaries. In this, and in many other parts of the work before us, you treat the miracles, performed by members of the roman-catholic church, with contempt and ridicule. The present is not a place for a full discussion of this important topic: I shall, therefore, only present you,--1. With a short exposition of the roman-catholic doctrine upon it :—2. With some observations suggested by the conflicting arguments of doctor Middleton, and his adversaries, in the controversy upon miracles, which took place between them towards the middle of the last century-3. And with some general observations on the credibility of the miracles, which are related to have been wrought in the roman-catholic church during the middle ages.

1. It is known, that roman-catholics, relying with entire confidence on the promises of Christ, believe, that the power of working miracles was given by Christ to his church, and that it never

has been, and never will be, withdrawn from her. Through the prophet Joel*, God announced to the Jews, that "in the last days he would pour "out his spirit on all flesh;" that "their sons "and their daughters should prophecy;" that "their young men should see visions, and their "old men dream dreams." When St. Peter cited this prophecy to the Jews, assembled at the feast of Pentecost, he declared to them, that the promise contained in it "was made to them, to "their children, and to all that were afar off, "whom the Lord God should call t." Christ, in his last sermon, after exhorting St. Philip to believe in him as God, equal to his Father; and after appealing to his works, as the testimony given by his Father to this truth, expressed himself in the following solemn terms: Verily! verily! "I say unto you, he that believeth in me, the works "that I do, these shall he do, and greater works "than these he shall also do t." When, just before his ascension into heaven, Christ took his last leave of his apostles, and gave them his last blessing, he mentioned to them the signs which should follow those who believed: "In my name," he said, "they shall cast out devils; they shall speak "with new tongues; they shall take up serpents;

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and, if they eat any thing deadly, it shall not "hurt them; they shall lay their hands on the "sick, and they shall be cured ."

*Chap. ii. 29, 30. John, xiv. 12, 13.

+ Acts, ii. 39.

Mark, xvi. 17, 18.