physical humour, and drawing improper inferences from the doctrine of man's free-agency.

It must, therefore, be upon the most superficial ground that it has been stated, "That Britain was con⚫ sidered as the nursery or fountain head of this heresy— That it does not appear that any change had taken place in the faith of the British Christians, or that it had become materially different from what it was while Pelagius was at Rome." As to what immediately follows, the reader may compare it with the evidence already produced from the most respectable authorities: "Nor does it appear that he had imbibed any new opinions since he had gone abroad (at least not any of the heterodox kind); or that he had sent back disciples to disseminate new tenets among his countrymen, although such ideas have been held out by the generality of ecclesiastical historians, both ancient and modern."

From what high authority Mr. W. R. takes upon him to contradict the generality of ecclesiastical historians, we are not informed; nor is it easy to comprehend from whence a man can derive his acquaintance with the affairs of the ancient church, but from history. It is not affirmed, certainly, by historians, that Pelagius sent disciples to disseminate his tenets among his countrymen. He was probably sunk into obscurity, if not dead, before there was any stir made as to those opinions in Britain.

We have already enquired how far it is probable that the doctrines in question owed their origin" to a tincture of Druidism, imbibed from a long intercourse with the votaries of that ancient institution; many of whom, from time immemorial, had become proselytes to Christianity,"

That many of the old British Christians were tinctured with a predilection for their old superstitions, we have too much reason to believe; and to this we are to

attribute their instability. But to assert, as this writer and an eminent antiquary have done, that the Pelagian doctrine was the received doctrine of the British church before Pelagius, is setting up their own word in opposition to all antiquity: but if the church was in so halfChristianized a state; then, indeed, such a doctrine has, from thence, less sanction to uphold it than of just opprobrium as being the curse of a people whom it was so difficult to bring over to embrace Christianity, unmingled with a corrupt tincture of heathenism. Let those, therefore, who are for exalting the dignity of human nature, in opposition to the necessity of Divine Grace, like Pelagius, consider what a view this give us of a system of doctrine which is but a mixture of Heathenism and Christianity. He who denies our fall in Adam cannot consistently believe in our restoration through Christ.

physical humour, and drawing improper inferences from the doctrine of man's free-agency.

It must, therefore, be upon the most superficial ground that it has been stated, "That Britain was considered as the nursery or fountain head of this heresy— That it does not appear that any change had taken place in the faith of the British Christians, or that it had become materially different from what it was while Pelagius was at Rome." As to what immediately follows, the reader may compare it with the evidence already produced from the most respectable authorities: "Nor does it appear that he had imbibed any new opinions since he had gone abroad (at least not any of the heterodox kind); or that he had sent back disciples to disseminate new tenets among his countrymen, although such ideas have been held out by the generality of ecclesiastical historians, both ancient and modern."

From what high authority Mr. W. R. takes upon him to contradict the generality of ecclesiastical historians, we are not informed; nor is it easy to comprehend from whence a man can derive his acquaintance with the affairs of the ancient church, but from history. It is not affirmed, certainly, by historians, that Pelagius sent disciples to disseminate his tenets among his countrymen. He was probably sunk into obscurity, if not dead, before there was any stir made as to those opinions in Britain.

We have already enquired how far it is probable that the doctrines in question owed their origin" to a tincture of Druidism, imbibed from a long intercourse with the votaries of that ancient institution; many of whom, from time immemorial, had become proselytes to Christianity."

That many of the old British Christians were tinctured with a predilection for their old superstitions, we have too much reason to believe; and to this we are to

attribute their instability. But to assert, as this writer and an eminent antiquary have done, that the Pelagian doctrine was the received doctrine of the British church before Pelagius, is setting up their own word in opposition to all antiquity: but if the church was in so halfChristianized a state; then, indeed, such a doctrine has, from thence, less sanction to uphold it than of just opprobrium as being the curse of a people whom it was so difficult to bring over to embrace Christianity, unmingled with a corrupt tincture of heathenism. Let those, therefore, who are for exalting the dignity of human nature, in opposition to the necessity of Divine Grace, like Pelagius, consider what a view this give us of a system of doctrine which is but a mixture of Heathenism and Christianity. He who denies our fall in Adam cannot consistently believe in our restoration through Christ.

CHAPTER VI.

The spread of Pelagianism into Britain. The state of the country during the latter end of the fourth and be ginning of the fifth century.

HAVING discussed the nature of those tenets, usually ascribed to our countryman Pelagius, and collected what accounts have been left us respecting the man, we might now turn our attention to the history of the British churches; and particularly inquire how far our Britons were infected with the errors of their countryman Pelagius; and what means were used to restrain the spread of Pelagianism among them.

But before we proceed with the history of the church, it will be necessary to take a survey of the civil and political occurrences, which relate to the incursions of the neighbouring barbarous tribes from the north; évents which ultimately led to the introduction of the Saxons, and their subsequent establishment in Britain.

Various attempts were made by the Romans to extend their conquests over the whole of the island; and of this they seem, at one time, to have entertained a strong hope: but, after the death of Severus, this was abandoned, and the province extended no farther than the Clyde and the Forth. The country, southward of those boundaries, strengthened by forts and ramparts, as far ás the great Roman wall in Northumberland, was the scene of frequent contests between the natives and the Roman Britons. The rude and unsubdued Caledonians