of the introduction of Christianity among the AngloSaxons, agreeably to the doctrines then believed and embraced; and the discipline experienced in the church of Rome. Augustine, having met with success so far in his labours, repaired to the city of Arles; and was, in pursuance of the orders of Pope Gregory, ordained archbishop of the English nation, by Etherius, archbishop of that city. Returning to Britain, he sent two persons to Rome, to acquaint Gregory with his proceedings, and to request his advice respecting a variety of particulars; which are all distinctly enumerated by Bede, who gives the answers at large, as made by Gregory. Some of them are too trifling; and some of them not very delicate to be translated. The whole tenour of the pope's answer does plainly evince one thing, that Gregory assumed none of that exorbitant and blasphemous power claimed by his successors.

The first of those queries has respect to the duties of the episcopal office, the proper distribution of the public offerings, and the application of the revenues of the church: as to which the answer states, that onefourth should be applied to the private use of the bishop, and the maintenance of his household; a second share was to go to the support of the clergy; a third, for the relief of the poor; and the remainder was to be used for the repair of churches. The pope says further, "that these missionaries were to follow that course of life which their forefathers did in the infancy of the church, when all things were possessed in common. But if there were any clerks (clerici) not received into holy orders, who could not live continently, that they might take wives, and receive their stipends abroad."

With respect to those rites and ceremonies, wherein there existed some difference between the Roman and the Gallican churches, Gregory, in his reply, gives that

liberal advice which it had been well for Augustine always to have followed. He says, "If you have found any thing, either in the Roman, or the Gallican, or any other church, which may be more acceptable to Almighty God, see that you carefully make choice of the same; and principally infuse into the English church, which as yet is new in the faith, whatsoever you can gather from many churches. For things are not be reverenced for the sake of the places; but places for the sake of good things. Choose, therefore, from every church, those things that are pious, religious, and upright; and having, as it were, made them up, and collected them into one system, enjoin them upon the English converts."

Gregory gives advice as to the marriage of persons of near kin to each other. He disapproves of the marriage of first cousins, although he admits that it was allowed by the Roman law. With respect to two own brothers marrying two sisters, if they be of a family far removed from each other, he allows it to be lawful. But as to the subject of matrimony in general, Augustine is advised to be tender with respect to the new converts, who were to be solemnly admonished, but not to be excluded from the communion of the church, on account of improper connexions while in their heathen state. "For at this time," says the pontiff, "the holy church chastises some things through zeal; and tolerates some through meekness; and connives at some things through discretion; that so she may often, by bearing and conniving, suppress the evil she is adverse to. But as the offence may, in some measure, be tolerated in those who did it through ignorance; so it is to be strenuously prosecuted in those who do not fear to sin knowingly."

As to his demeanour towards the Gallican and the British bishops, Augustine is told, that if he went over

to Gaul, he could assume no authority over the bishops there, as they were subject to their own metropolitan, the Archbishop of Arles. As to the British bishops, they were committed to his care, that he might inform the ignorant among them, confirm the weak, and correct the refractory, by his authority! Thus it is evident that the pope was then aiming to extend his power; and Augustine received from him instructions to bring the Cambro-British clergy under the Roman yoke.

Augustine intimated in his epistles to Gregory, that the harvest was great, and the labourers few: a fresh number of ecclesiastics were, therefore, sent to his assistance, of whom the most eminent were Mellitus, Justus, Paulinus, and Rufinianus. These priests brought with them, says the historian, "all things that were requisite for the worship and service of the church, viz. sacred vessels and vestments for altars; also ornaments for churches, vestments for priests and clerks, as likewise relics of the holy apostles and martyrs; besides many books!"*

Gregory, in his letter to Augustine, stiles him Most reverend and holy Brother. He tells him, that "though the rewards of the eternal kingdom are reserved for those who labour for Almighty God, yet it is requisite that we bestow on them those rewards of honour that they may, by a more abundant recompence, be stirred up to proceed in their spiritual labours." He is then informed that he is honoured with the use of the pall worn by metropolitans, for the performance or solemnization of the mass. He is ordered to ordain twelve bishops to be under his jurisdiction; and that the bishop

These books consisted of a beautiful bible, two psalters, two copies of the four gospels, martyrologies, and missals. See Smith's Bede in the Appendix. Townley's Biblical Anecdotes.

of LONDON * should, in after ages, be consecrated by his own synod, and receive the honour of the pall from the Holy and Apostolic See. He is also recommended to send a bishop to the city of York; and that if the surrounding country should be disposed to embrace Christianity, that bishop should ordain twelve bishops under his jurisdiction, over whom he was to be metropolitan, yet, subject to Augustine himself, but not to his successors after him. "Let your fraternity," he adds, "have the pre-eminence, not only over those bishops whom you shall ordain, and those whom the bishop of York shall ordain, but also over all the priests of Britain.+"

In order to give a further view of the system adopted by these conversioners, we shall here give a translation of Pope Gregory's letter to the Abbot Melitus:

gory,

"To his most beloved son, the Abbot Melitus, Grethe servant of the servants of God. We have been much concerned since the departure of our congregation that is with you; because we have not received any account of the good success of your journey. When, therefore, Almighty God shall bring you to the most reverend man, our brother, Bishop Augustine, tell him what, upon the most mature deliberation upon the affairs of the English, I have thought of; that is, that the temples of the idols in that nation ought not to be de

* Gregory evidently intended LONDON to be the metropolitan see; but Augustine found it requisite to give CANTERBURY that honour, as being the residence of King Ethelbert.

+ Augustine does not appear to have given himself any trouble about the North of England; for Paulinus was not bishop of York until A. D. 525; which was long after Augustine's days.

These must have been the idols worshipped by the old Saxons and Jutes, on the continent; for there could be neither Roman idols nor temples existing at this time in Britain. See Mr. Turner in his AngloSaxon history.

stroyed; but let the idols that are in them be destroyed; let holy water be made, and sprinkled in the said temples; let altars be erected, and relics placed. For if those temples are well built, it is requisite that they be converted from the worship of devils to the service of the true God; that the nation, not seeing these temples destroyed, may remove error from their hearts; and knowing and adoring the true God, may the more familiarly resort to the same places where they were wont. And because they were used to slaughter many oxen in the sacrifice to devils, some solemnity must be exchanged for them on this account. On the day of the dedication, or the nativities of the holy martyrs, whose relics are there deposited, they may build themselves huts of the boughs of trees, about those churches, which have been turned to that use from temples, and celebrate the solemnity with religious feasting. They are no more to offer up beasts to the devil, but to slay and eat them to the praise of God; and return thanks to the Giver of all good for their satiety: for thus, while they are permitted these gratifications, they will the more readily attend to what leads to inward and spiritual satisfaction. For there is no doubt but that it is impossible to retrench all at once with obdurate minds; because he who would ascend to the highest place rises by degrees, or steps, and not by leaps. These things you are affectionately to communicate to our brother Augustine, that he may consider how he is to order all things." This epistle is dated in the 19th year of the Emperor Maurice.

As the new missionaries were thus directed to accommodate things to the prejudices and passions of the po pulace, we are not to be surprised that they met with numerous converts, especially as they were befriended by the court but when king Edelfred died, and his dissolute son succeeded, the religion of these converts of