He addressed a letter at the same time to Queen Bertha, to quicken her zeal in confirming the king in the belief of Christianity, and in urging him forward in promoting the objects of the mission. That these endeavours were effectual is abundantly evident in the honours heaped upon Augustin, and the influence exerted in his favour.

CHAPTER IX.

AUGUSTIN'S MINISTRY AND SUCCESSORS.

Gregory and the Pagan Festivals-English Wakes British Churches- - Augustin calls the Bishops to a Synod - His ambitious Proposals - -A second SynodConduct of the British His indignant Threat-The Monks murdered - Augustin culpable Laurentius succeeds him- His Policy - Saxons return to Idolatry His Successors.

CONFIRMED in his dignity by the authoritative grant of the pope, and in favour with the king, Augustin adopted various plans for the promotion of his ambition. Gregory had charged the king to destroy the idols and demolish their temples; but he afterwards sent instructions by Mellitus to pursue a different course, a policy adopted universally in that age. He directs Augustin to convert the idol temples into churches, "consecrating them by sprinkling holy water, and placing under their altars some sacred relics of saints," of which he sent an abundant supply from Rome. As to the idolatrous festivals, he gives him these directions. "Whereas they were accustomed to kill many oxen in their sacrifices to devils, you may persuade them to make this change in that solemnity, that on the anniversary day of the dedication of their churches in honour of the saints whose names they bear, or whose relics are deposited in them, they may raise tents or booths about the same, and celebrate the solemnity with merry feasting; at which time they must not sacrifice their beasts to the devil, but kill them for meat to be eaten to the praise of God, their giver. By this means, while we allow them a continuance of their former jollities, their minds will more easily be brought to relish spiritual joys! For it will

not be possible at once to draw such rude, untractable minds from all their former customs; they will not be brought to perfection by sudden leaps, but leisurely by steps and degrees *."

Augustin acted according to the criminal policy of Gregory in relation to the Saxon heathen festivals; and hence arose those shocking and immoral customs, of wakes, revels, and fairs, which are still held at the anniversaries of the dedication of churches in many parts of England. How far this mode of proceeding differs from the practice of the apostles, may be judged from the direction of Paul to the Corinthians, "What concord hath Christ with Belial, and what agreement hath the temple of God with idols? Wherefore, come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing." 2 Cor. vi.

"Meantime the poor Christian Britons, living peaceably at home, there enjoyed God, the gospel, and their mountains; little skilful in, and less caring for the ceremonies a la mode, brought over by Augustin: and indeed their poverty could not go to the cost of Augustin's silver cross, which made them worship the God of their fathers after their own homely, but hearty fashion; not willing to disturb Augustin and his followers in their new rites, but that he had a mind to disquiet them in their old service, as in the sequel of the History will appear t."

Augustin being thus confirmed by the pope in his new dignity as primate of all England, claimed jurisdiction over the ancient British Churches. These were considered schismatics: because, as Bede states, they did not keep the feast of the Passover on the same day with the Romans, "but observed many other things contrary to the unity of the church.” By the assistance of King Ethelbert, Augustin summoned the British bishops to meet him in a synod, on the borders of the West Saxons, as is supposed on the boundaries of Herefordshire and Worcestershire. Augustin informed them of his archiepiscopal authority, constituted by Pope Gregory, and made four propositions for their acceptance: First, To

* Bede, book i, chap. 30.

+ Fuller, p. 57, 58.

observe the Roman time of the Passover. Second, To adopt the Roman baptism and ceremonies. Third, To co-operate with him as the primate, and with the Roman clergy, in converting the Saxons. Fourth, To acknowledge the jurisdiction of the pope.

Much time was vainly spent in arguing: for the British were unwilling to believe that their religious customs were improper, or that the pope had any authority over them. Bede seems to intimate that the latter point was most strenuously urged: but they could not be moved, either by threats or promises. Augustin is said, therefore, to have proposed that the dispute should be decided by a miracle. A blind Saxon was introduced to the assembly; and when the Britons tried in vain to cure him, Augustin restored his sight by his prayers*. "But whether the miracle admitted of some dispute, because the blind man was a Saxon; or Bede, who lived long after the fact, was wrongly informed, the Britons stood out against this evidence+." All that Augustin could obtain on this occasion was a promise that they would meet again, and determine the matter in a more numerous assembly.

This second synod having been appointed, seven British bishops attended, from Hereford, Llandaff, St. Paterns, Bangor, Clwyd, Worcester, and Morgan, with Dinoth, abbot of Bangor, and several monks. Previously to the meeting they consulted an aged hermit, famed for wisdom and sanctity, how they should determine in this affair. He expressed his opinion, that it was unreasonable to make alterations in divine service merely at the request of a stranger: but as the essence of religion consisted in union of heart, in charity, it would not be wrong in some degree to comply with Augustin, if he were a holy man, and really a messenger from God. The bishops desired to be informed how this could be ascertained: he replied, that they might know this by the most certain mark of a true Christian-humility; reminding them of the words of Jesus, "Take my yoke upon you, and learn of me, for I am meek and lowly in heart." They would see, he

* Bede, book ii, chap. 2.

+ Rapin, vol. i, book 3.

added, whether Augustin was endued with this virtue, by his respectfully rising to salute them on their entrance into the place of meeting; for if he should not show them such courtesy, it would be a certain proof of pride and irreligion. Agreeably to this counsel, they contrived to enter after Augustin was seated; when he allowed them to come in without any expression of civility, and thus their prejudices were confirmed.

In the synod, no arguments or entreaties could prevail on the British bishops to comply with the wishes of Augustin, either to adopt the Romish rites, or to receive him for their archbishop. Mortified pride appears to have urged the ambitious prelate to press his claims with increasing warmth, and to insist upon their submission to the pope; when Dinoth replied to this effect: "Be it known unto you, that we all are, and every one of us, obedient and subject to the church of God, to the pope of Rome, and to every godly Christian, to love every one in his degree in perfect charity, and to help every one of them, by word and deed, to be the children of God: and other obedience than this I do not know due to him whom you name to be Pope, nor to be Father of the Fathers, to be claimed and to be demanded. And this obedience we are ready to give, and to pay to him, and to every Christian continually. Besides, we are under the government of the bishop of Caerlion upon Uske, who is to oversee us, to cause us to keep the way spiritual *."

Augustin, it is said, despairing to overcome their firmness, terminated the long dispute by an indignant threatening: "Since you refuse peace with your brethren, you shall have war with your enemies; and since you will not unite with us in preaching the word of eternal life to your neighbours, you shall have death at their hands."

Dinoth's reply has been charged with undue warmth, and a spirit of obstinacy; and perhaps it does not display all the meekness and gentleness of Christ: but what shall be said of Augustin? It seems clearly manifest that Augustin gave serious provocation by his whole behaviour, and exhibited

*Fuller, book ii, p. 60, 61.

the vindictive haughtiness of the papal antichrist. Writers of the greatest judgment have been divided in opinion respecting the prophecy of Augustin, and to what degree he was concerned in its dreadful fulfilment as regards the monastery of Bangor: for Bede remarks, "Events came to pass as Augustin had predicted." The fact is, that shortly afterwards Ethelfrid, king of Northumberland, invaded North Wales with a great army; when the ecclesiastics sought protection from their king Brochmail. The Northumbrians had advanced to Chester, where they cut off the little army of the Welsh prince, who fell with his soldiers. Ethelfrid, provoked by hearing that a company of the monks of Bangor had assembled to pray for the success of their countrymen, threatened them as equally his enemies, endeavouring to engage their God against him. They retreated to their monastery, and Dinoth sent two hundred to Ethelfrid, entreating him to spare their establishment, and allow them in peace to serve and praise God, at the same time offering him all their property. But having heard their proposition, the savage pagan ordered the defenceless messengers to be immediately massacred; and advancing to Bangor, he reduced the monastery to a heap of ruins, and appointed above a thousand more to be put to death, very few of its pious inmates escaping his murderous sword.

British writers charge that ambitious prelate with having persuaded Ethelbert to procure, or at least to promote, that invasion, out of enmity to the principles of that learned establishment; while others assert that the massacre was not perpetrated till after his decease. Others again assert, that Augustin was personally engaged in encouraging this enormous cruelty. But even if he were dead before this bloody affair, yet the invasion, with its consequent calamities, might have originated with his recommendation. Bishop Jewell, however, considers the evidence against Augustin as conclusive; and having referred to many ancient writers on the subject, he says, "Hereby it appeareth, that this Augustin not only enkindled this cruel war, but also was alive and present in the army*."

* Defence of Apology, part v, p. 493.