required to consider the imitation of such austerities as necessary, but only as means of procuring the extraordinary favour of Heaven for such as may voluntarily submit to them.

The companions of Augustine, being monks, could not be expected to discountenance such erroneous views. Whenever the Gospel requires any thing of Christians, it thereby teaches us a duty, which every man must perform; or confess and repent of his disobedience. But the inventors of the monastic orders demanded a kind of self-denial, which they could not call a necessary duty; and whoever consented to impose it upon himself, was encouraged to think that he, thereby, did for GoD more than God had required at his hands. A most aweful and presumptuous error!

Such deviations from the genuine spirit of the Gospel, seldom stand alone. The reader, therefore, need not be surprised at hearing, that, in addition to their other means of attracting admiration, the Roman missionaries managed to induce the Saxons to believe them possessed of the power of working miracles. It is well known, that the Almighty had been pleased to discontinue the gift of this power, long before the period of which we are now writing. The pretence to it must, therefore, have been maintained by fraud.

We have already remarked, that neither charity nor correct reasoning will allow us to assume from this, that Augustine and his monks were mere hypocrites. Let us rather learn to be thankful, that we live in a time of greater light, than that in which zealous servants of GOD could think of promoting His honour by making a lie. Perhaps, too, the faithfulness of GOD is never more conspicuously shewn forth, than when the misconduct of those, who are striving to extend the church of Christ, makes it evident, that the abundant success which has followed their labours, has not been bestowed

ETHELBERT BAPTIZED.

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for their sakes; but for His to whom God has promised that, whenever He asketh it, the heathen shall be given to Him for His inheritance.

In a very short time, Ethelbert declared himself convinced, and was baptized. His example and influence naturally drew great part of his subjects in his train; but it is pleasing to read that, by the advice of his new guides, he abstained from attempting to force the change of religion on any. The service of Christ, they told him, must be undertaken voluntarily; it could not be acceptably performed under compulsion.

On the other hand, the crowds whom Augustine rapidly admitted to the sacrament of baptism, are represented as so numerous, that, it is obvious, neither he nor his companions could have properly impressed upon these nominal converts, what a solemn vow, promise and profession, they were, by that rite, taking upon them.

Augustine, however, thought Christianity now so firmly planted in the country, that he crossed over to the continent; and was episcopally ordained, as head of the English Church, by the bishop of Arles. He also sent off messengers to Gregory, announcing his success; and requesting his advice on various points likely to be brought before him for decision. Gregory expressed the greatest joy and thankfulness at the news of his success; sent out more missionaries to his assistance, and dictated the forma tion of twenty-four bishoprics; settling questions of precedency, as if the whole island had already consented, not only to receive Christianity, but to submit the management of the church entirely to the Roman See.

To Augustine's questions he sent detailed answers. They related to mere matters of ecclesiastical discipline, and would not be deserving of any notice, but that one of them affords decisive evidence, that the Roman clergy were not yet compelled to remain

in perpetual celibacy; the other, that even the pope did not consider the Roman church as that perfect model, whose observances all other churches must adopt and follow. Augustine asks; Whether such of the clergy as would be tempted to sin, if single, may marry? And, if they do, whether they must altogether quit an ecclesiastical life? To which Gregory answers, that such ought to marry; and should afterwards receive their allowance without the precincts of the monastery; but must lead a temperate and good life, and be kept under ecclesiastical rules.

In answer to another question, respecting the different customs of the Roman and Gallic churches, Gregory tells Augustine, that he would advise him to choose carefully for his new church, what was best among the various observances of many churches. "For," says he, “ the thing is not to be loved for the place in which it is found; but the place is to be loved for the good things in it."

On another subject, Gregory's advice cannot be acquitted of indiscretion. He charged Mellitus, afterwards bishop of London, to tell Augustine that he should destroy all idols, but preserve their temples for churches; procuring relics, and using aspersions of holy water to sanctify them; that the people may come together without difficulty, to worship GoD in their old haunts. And, whereas they were accustomed to slay oxen in sacrifices to their demons, "Let them," said he, "keep festivals on the day of dedication, or of the birth of some martyr to a life in heaven. On such occasions, let them build booths of branches about their former temples, and killing cattle to eat, rejoice, and be thankful." By this temporising policy, the people would be encouraged in viewing Christianity merely as a new system of ceremonies, better suited to their advance in civilization than their ancient barbarous worship; whilst the solemn rejoicings of the church over spi

GREGORY'S ADVICE.

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ritual blessings, were identified with rude feasting and intemperance, of which the annual recurrence was thus fixed, and suffered to gain increasing strength from passing ages.

That part of Gregory's advice, which was better than would have been given by his successors, they easily overruled. Whilst that which was imprudent still continues to generate evil. Who can name the day, whilst this world lasts, in which his personal vices, or his infirmities, will certainly have ceased to propagate farther offences before GOD?

CHAPTER II.

Farther Progress of Christianity.

A.D.

603.

FROM Kent Augustine turned his attention to the neighbouring kingdom of Essex. Saberct, its Sovereign, was nephew to Ethelbert; and his influence procured a ready reception for Christianity throughout his nephew's territories; in which London was comprehended, and became the see of Mellitus. By this time Augustine had learned what was probably unknown at Rome, from the interruption of all communication with the Britons; that the British church still existed in the western parts of the island, and comprehended a numerous body of native clergy. He invited them to meet him; and they assembled in conference at a place long after called Augustine's oak, in Worcestershire, The desirableness of combining their efforts with those of the Roman missionaries, might reasonably induce Augustine to summon this synod. But, A.D. when they met, it was found that the two par- 604. ties differed, with regard to such customs as

had grown into use in the church of Rome since the Britons had been cut off from communication with it.

Augustine, forgetting the liberal language of Gregory's advice, pressed the Britons so unreasonably with the necessity of conforming to several ecclesiastical regulations, at variance with those to which they were accustomed, that his importunity led to obstinate debates. At length, as a way of terminating the dispute, he said, "Let us pray to GoD, who maketh brethren to be of one mind in their father's house, that he would deign to teach us by a sign' from heaven, which tradition ought to be followed; and by what paths we may best speed in our way to heaven. Let some bodily sufferer be brought before us, that we may see by whose prayers he shall be healed; and let us agree to follow the faith thus sanctioned by GOD." The Britons acquiesced in this proposal; but not without evident reluctance, as fearing, no doubt, some fraud.

A Saxon boy, said to be blind, was now brought forward, and offered to the British clergy, for the benefit of their prayers; but in vain. Augustine next went through the aweful mockery of an appeal to Heaven. The Saxon immediately declared that he saw the light; and the people exclaimed, that Augustine was the true preacher of spiritual light.

Had Augustine's appeal procured the restoration of sight for a Briton, put before him by the British party, his management would have been less obvious; but this was a piece of palpable jugglery and collusion. Yet it staggered the representatives of the British clergy, and they consented to a second conference. On their way to the place of meeting, they visited the cell of a British hermit of considerable reputation for sanctity and prudence; and asked his advice, as to the propriety of retaining, or giving up, the points of difference between themselves and Augustine." If he is a man of GoD," said he, "follow his counsel." "But how," they asked,

can we ascertain whether he is so?" "Our Lord," he replied, said, "Take my yoke upon you, and learn of me; for I am meek and lowly in heart. If,