hurch. The
conversion was rather the acceptance of a discipline, a mode of life;
founded indeed on Christian doctrine and in all kinds of subtle ways
symbolizing it; but primarily an imitation of a sweeter and purer life,
and a more spiritual and suggestive worship. The words of Baeda (i., 26)
are worthy of note as indicating the temper both of Gregory and
Augustine: "Their conversion the king so far encouraged, as that he
compelled none to embrace Christianity, but only showed more affection
to the believers, as to his fellow-citizens in the heavenly kingdom. For
he had learnt from his instructors and leaders to salvation, that the
service of Christ ought to be voluntary, not by compulsion."

[Illustration: Conversion of Ethelbert by Augustine.]

Having so far succeeded in his mission, Augustine went to Arles and was
consecrated archbishop of the English by the Metropolitan Virgilius.
[Baeda says (i., 27): "Archiepiscopus genti Anglorum ordinatus est," the
actual see probably being then undetermined.] On his return he
despatched Lawrence and Peter to Rome to tell Gregory that the Angli had
been converted to the faith, and that he himself (Augustine) had been
made a bishop. They were also to bring back the Pope's answers to sundry
questions respecting the conduct of the mission which Augustine proposed
to him. Both the questions and the answers are highly suggestive. The
first question was as to the division of the offerings of the faithful.
The second as to differences of "Use" in the celebration of Mass and
other divine offices. The answer of Gregory is almost classical, and may
well be repeated here: "You know, my brother," he says, "the custom of
the Roman Church.... But it pleases me that if you have found anything,
whether in the Roman Church, or the church of the Gauls
["Galliarum"], or any church whatever, which may be more pleasing to
Almighty God, you carefully make choice of the same and diligently teach
the church of the English, which as yet is new in the faith ... whatever
you have been able to collect from many churches. For things are not to
be loved for the sake of places, but places for the sake of good
things." The fourth and fifth questions of Augustine refer to prohibited
degrees of marriage, and Gregory replies, as to the marriage of
first-cousins, among other objections, "we have learned by experience
that no offspring can come of such marriage." To Augustine's inquiry as
to his relations with th