ons, informed of this event, must have regarded with some degree of veneration a doctrine, which had acquired the ascendant over all their brethren. However, limited in their views, they could not but have perceived a degree of cultivation in the southern countries beyond what they themselves possessed; and it was natural for them to yield to that superior knowledge, as well as zeal, by which the inhabitants of the Christian kingdoms were even at that time distinguished. But these causes might long have failed of producing any considerable effect, had not a favourable incident prepared the means of introducing Christianity into Kent. Ethelbert, in his father's lifetime, had married Bertha, the only daughter of Caribert, king of Paris,' one of the descendants of Clovis, the conqueror of Gaul; but, before he was admitted to this alliance, he was obliged to stipulate, that the princess should enjoy the free exercise of her religion; a concession not difficult to be obtained from the idolatrous Saxons." Bertha brought over a French bishop to the court of Canterbury; and being zealous for the propagation of her religion, she had been very assiduous in her devotional exercises, had supported the credit of her faith by an irreproachable conduct, and had employed every art of insinuation and address to reconcile her husband to her religious principles. Her popularity in the court, and her influence over Ethelbert, had so well-paved the way for the reception of the Christian doctrine, that Gregory, surnamed the Great, then Roman pontiff, began to entertain hopes of effecting a project, which he himself, before he mounted the papal throne, had once embraced, of converting the British Saxons. It happened, that this prelate, at that time in a private station, had observed in the market-place at Rome, some Saxon youth exposed to sale, whom the Roman 1 Greg. of Tours, lib. 9. cap. 26. H. Hunting. lib. 2. merchants, in their trading voyages to Britain, had bought of their mercenary parents. Struck with the beauty of their fair complexions and blooming countenances, Gregory asked to what country they belonged; and being told they were Angles, he replied, that they ought more properly to be denominated angels: it were a pity that the prince of darkness should enjoy so fair a prey, and that so beautiful a frontispiece should cover a mind destitute of internal grace and righteousness. Inquiring farther concerning the name of their province, he was informed that it was Deïri, a district of Northumberland. "Deiri! (replied he) that is good! They are called to the mercy of God from his anger (de ira). But what is the name of the king of that province?" He was told it was Ella or Alla. Alleluia! (cried he). We must endeavour that the praises of God be sung in their country." Moved by these allusions, which appeared to him so happy, he determined to undertake, himself, a mission into Britain; and, having obtained the pope's approbation, he prepared for that perilous journey. But his popularity at home was so great, that the Romans, unwilling to expose him to such dangers, opposed his design; and he was obliged, for the present, to lay aside all farther thoughts of executing that pious purpose." 66 n The controversy between the Pagans and the Christians was not entirely cooled in that age; and no pontiff, before Gregory, had ever carried to greater excess an intemperate zeal against the former religion. He had waged war with all the precious monuments of the ancients, and even with their writings; which, as appears from the strain of his own wit, as well as from the style of his compositions, he had not taste or genius sufficient to comprehend. Ambitious to distinguish his pontificate by the conversion of the British Saxons, he pitched on Augustine, a Roman monk, and sent him with forty associates to preach the gospel in this island. These n Bede, lib. 2. cap. 1. Spell. Conc. p. 91. missionaries, terrified with the dangers which might attend their proposing a new doctrine to so fierce a people, of whose language they were ignorant, stopped some time in France; and sent back Augustine to lay the hazards and difficulties before the pope, and crave his permission to desist from the undertaking. But Gregory exhorted them to persevere in their purpose; advised them to choose some interpreters from among the Franks, who still spoke the same language with the Saxons; and recommended them to the good offices of queen Brunehaut, who at this time usurped the sovereign power in France. This princess, though stained with vice of treachery and cruelty, either possessed, or pretended, great zeal for the cause; and Gregory acknowledged that to her friendly assistance was, in a great measure, owing the success of that undertaking." every Augustine, on his arrival in Kent, in the year 597," found the danger much less than he had apprehended. Ethelbert, already well disposed towards the Christian faith, assigned him a habitation in the isle of Thanet; and soon after admitted him to a conference. Apprehensive, however, lest spells or enchantments might be employed against him by priests, who brought an unknown worship from a distant country, he had the precaution to receive them in the open air, where he believed the force of their magic would be more easily dissipated. Here Augustine, by means of his interpreters, delivered to him the tenets of the Christian faith; and promised him eternal joys above, and a kingdom in heaven without end, if he would be persuaded to receive that salutary doctrine. s" Your words and promises (replied Ethelbert) are fair; but, because they are new and uncertain, I cannot entirely yield to them, and relinquish the principles which I and my ancestors have so long maintained. You are welcome, however, to remain here in peace; and, as you have undertaken so long a journey solely, as it appears, for what you believe to be for our advantage, I will supply you with all necessaries, and permit you to deliver your doctrine to my subjects." ons. Augustine, encouraged by this favourable reception, and seeing now a prospect of success, proceeded with redoubled zeal to preach the gospel to the Kentish SaxHe attracted their attention by the austerity of his manners, by the severe penances to which he subjected himself, by the abstinence and self-denial which he practised; and, having excited their wonder by a course of life which appeared so contrary to nature, he procured more easily their belief of miracles, which, it was pretended, he wrought for their conversion." Influenced by these motives, and by the declared favour of the court, numbers of the Kentish men were baptized; and the king himself was persuaded to submit to that rite of Christianity. His example had great influence with his subjects; but he employed no force to bring them over to the new doctrine. Augustine thought proper, in the commencement of his mission, to assume the appearance of the greatest lenity. He told Ethelbert, that the service of Christ must be entirely voluntary, and that no violence ought ever to be used in propagating so salutary a doctrine.* The intelligence received of these spiritual conquests afforded great joy to the Romans; who now exulted as much in those peaceful trophies, as their ancestors had ever done in their most sanguinary triumphs and most splendid victories. Gregory wrote a letter to Ethelbert; in which, after informing him that the end of the world was approaching, he exhorted him to display his zeal in the conversion of his subjects, to exert rigour against the Bede, lib. 1. cap. 25. H. Hunting. lib. 3. Brompton, p. 729. u Bede, lib. 1. cap. 26. x Ibid. cap. 26. H. Hunting. lib. 3. worship of idols, and to build up the good work of holiness by every expedient of exhortation, terror, blandishment, or correction; a doctrine more suitable to that age, and to the usual papal maxims, than the tolerating principles which Augustine had thought it prudent to inculcate. The pontiff also answered some questions, which the missionary had put, concerning the government of the new church of Kent. Besides other queries, which it is not material here to relate, Augustine asked, "Whether cousin-germans might be allowed to marry?" Gregory answered, that that liberty had indeed been formerly granted by the Roman law; but that experience had shewn that no issue could ever come from such marriages; and he therefore prohibited them. Augustine asked, "Whether a woman pregnant might be baptized?" Gregory answered, that he saw no objection. "How soon after the birth the child might receive baptism?" It was answered, "Immediately, if necessary." "How soon a husband might have commerce with his wife after her delivery?" "Not till she had given suck to her child;" a practice to which Gregory exhorts all women. "How soon a man might enter the church, or receive the sacrament, after having had commerce with his wife?" It was replied, that, unless he had approached her without desire, merely for the sake of propagating his species, he was not without sin; but in all cases it was requisite for him, before he entered the church, or communicated, to purge himself by prayer and ablution; and he ought not, even after using these precautions, to participate immediately of the sacred duties. There are some other questions and replies still more indecent and more ridiculous. And, on the whole, y Bede, lib. 1. cap. 32. Brompton, p. 732. Spell. Conc. p. 86. a Augustine asks, Si mulier menstrua consuetudine tenetur, an ecclesiam intrare ei licet, aut sacræ communionis sacramenta percipere? Gregory answers, Santa communionis mysterium in eisdem diebus percipere non debet prohiberi. Si autem ex veneratione magna percipere non præsumitur, laudanda est. Augustine asks, Si post illusionem, quæ per somnum solet accidere, vel corpus Domini quilibet accipere valeat; vel si sacerdos |