Pontiff, in a. D. 592, previously to which he had been moved with compassion for the Britons, by the sight of several elegantly-formed youths exposed for sale in the streets of Rome. When he was informed that they were Angles or English, he replied," they are not Angles, but Angels; adding, on learning that they were idolators, from the province of Deira, "what pity, that such a beauteous frontispiece should have a mind so void of internal graces! They come not from Deira, but from Dei irâ, from the wrath of God. Hallelujah! the praise of the creating Deity must be sung in those regions. He could not, however, persuade the then Pope to send missionaries for their conversion, though he offered himself for their service; but when he came into power, he despatched Austin, or Augustin, a monk of St Andrew's Convent at Rome, with 40 monks into Britain. From the dangers and difficulties of the undertaking, they proceeded at first with reluc-: tance, but were re-animated by letters from Gregory, and recommendations to the King, Queen, and several Bishops of France, whence they sailed in A. D. 596, and landed in the Isle of Thanet.

When their arrival and intentions were announced to Æthelbert, he received them in the open air, to avoid any magical spells, and stated that he could not, without more deliberation, quit the religion of his country, but as they had come so far to communicate a better, he would assign them a residence in his metropolis of Canterbury, and allow them to use their best endeavours in converting his subjects. They entered the city in solemn procession, carrying before them the picture of Christ, and a silver cross, and singing the

Litanies, which they found interested the populace. They sang, prayed, performed their religious services, and preached in a church on the eastern side of the city, erected in the Roman times, and dedicated to St Martin, which the Queen had used as her oratory. Having distinguished themselves by their prayers, fastings, and discourses, they made several converts, of whom they baptised 10,000 on Christmas day; and at length the King himself was received into the Christian church.

The form of religion now planted, was doubtlessly the system professed at Rome, but it was at the same time the best which was known there, and was most adapted to the spirit, understanding, and character of the time. It was a compound of doctrines, rites, instruction, and government, derived partly from the Scriptures, traditions, decisions, and decrees of former pontiffs and councils, and some popular customs and superstitions which had been permitted to blend themselves with it. But with all its imperfections, it was perhaps, the most useful form which the intellect of the age could give-for the Roman clergy. were certainly the most enlightened part of the Western world,-or the new converts were fitted to receive.

. Soon after its establishment Austin went into France, where the Archbishop of Arles consecrated him Primate of the English, a dignity then first instituted. He had already sent to Rome an account of his success, and when Gregory returned him the pall, the ensign of his dignity, he also sent him several assistants, a letter of instructions on forming the English prelacy, and several ec

clesiastical vessels, habits, and ornaments, with the following MSS. of books. A Bible adorned with some purple and rose-coloured leaves; the Psalter of St Augustin, with the Creed, Pater-Noster, and several Latin hymns; two copies of the Gospels; a volume of legends on the sufferings of the Apostles, having a picture of Christ in silver; another volume concerning the martyrs, on the outside of which was a glory, silver-gilt, set round with beryls and crystals; and an Exposition on the Epistles and Gospels, having on the cover a large beryl surrounded by crystals. It should be observed that Gregory's scheme for the government of the Church of England was never carried into effect.

By degrees the Gospel spread itself through every Anglo-Saxon province, though its progress was frequently interrupted by civil feuds, foreign invasions, and the repeated and unadvised attempts of the English bishops, to make those of Scotland and Wales acknowledge their primacy; and to keep Easter and baptize according to the ritual of Rome. These disputes were continued even after Austin's death in A. D. 604. But whilst the connection between Rome and England occasioned the adoption of many superstitious and monastic legends, the retired churches of Wales and Scotland were established in a spirit of greater mildness and primitive simplicity.

Such then being an account of the introduction and establishment of Christianity in Britain, as its future Ecclesiastical history forms a very extensive subject, all which can be effected for it in the present work, is to give some of its leading cir

cumstances and anecdotes, commencing with the Church of the Anglo-Saxons.

The Legend of Lucius affirms that the Pagan Flamens of Britain, were changed into three Christian Archbishops and 28 Bishops; the seats of the former being at York, London, and Caerleon upon the Usk in Glamorganshire, who were all well endowed. Giraldus Cambrensis adds to this im probable story, that in each of the five Pagan Provinces was a Metropolitan, having 12 Suffragans under him; but there is no positive notice of Bishops in Britain until the Council of Arles in Gaul, A. D. 314, when there appear the names of Eborus, Bishop of York, Restitutus, of London, and Adelfius, of Colonia Londinensium, which should probably be Lindum, or Lincoln. They appear, however, to have been in great poverty, since, at the Council of Ariminum, in A. D. 359, when the Emperor Constantius offered to maintain the Bishops of the Western Empire at the public charge, it was refused by all but the three British. In the earlier Saxon period, they seem to have been appointed by the Wittenagemote, or National Council, receiving the confirmation of their dignity from the Pope; but towards the Norman Invasion, both Bishops and Abbots derived their promotion from the King. This was objected to by Gregory VII. about the close of the eleventh century, and the Sovereign then invested them only with their temporalities, but in 1215 the Great Charter of King John confirmed to all the English Monasteries, &c. the right of electing their Prelates. The oldest metropolitan see is that of York, which is said to have been founded by King Lucius, about A. D. 180, but London was

considered the principal by the British Churches ; it was existing A. D. 314, and was intended by Gregory I. to have been the Metropolitan See of England.

In the Episcopal establishment of the Saxons, an Archbishop and his Bishops were the rulers of the Church, though subject to their own national, as well as to general, councils; and, in some instances to the Wittenagemote, and, in their temporal concerns, to the King. Under their authority, the subordinate clergy possessed various powers and privileges. Athelwolf in 855 discharged his ecclesiastics from the duty of building bridges, repairing bridges, and doing military service. Monks and nuns were governed by their own superiors, assisted, and, in some measure, controlled, by Conventical Chapters; yet not always submitting to the Pope, and claiming an independence on the Episcopal Clergy.

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The chief of the religious duties of the AngloSaxon Clergy, was that of reading the Scriptures, both for themselves, and to have the holy books well writen, that they might rightly teach the people who looked up to them. "Study Christ, says the excellent Alcuin, in a letter, as foretold in the books of the Prophets, and as exhibited in the Gospels; and when you find him, do not lose him; but introduce him into the home of thy heart, and make him the ruler of thy life." and Ælfred both employed themselves in making selections from the Scriptures; and Ælfric, Arch. bishop of Canterbury, declared that he translated them from the Latin into the ordinary tongue, "for the use of the simple who know only this speech:-We have, therefore, put it not into ob

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