York, Lindisfarne, Whithorn, and Hexham (see, however, pages 9093). Kent, Essex, and Sussex were considered sufficiently manned, and therefore were not interfered with.

5. Amalgamation. - One of the first acts of Archbishop Theodore was to remove Bishop Chad from the see of York, on the ground that he had not been validly consecrated. Chad willingly retired to his monastery at Lastingham, whence he had come, and Wilfrid, as the rightful possessor, was invested with the temporalities of the see. Wilfrid continued his work as a church builder by restoring in magnificent fashion the then dilapidated church of St. Peter at York, which Edwin had commenced and Oswald had completed, substituting lead roofs and glass windows for the thatches and openings, covering the walls with plaster, and decorating the interior with sculptures, pictures and hangings. Chad was not long allowed to lead a quiet life; his humility and piety attracted the admiration of Theodore, and as soon as the Mercian bishop Jaruman died, Chad was appointed to succeed him at Lichfield, where he laboured in such a way as to gain the love and esteem of all parties in the Church. He did not live many years, but before he died he built a suitable church to St. Mary, and a house at Chadstowe for the bishops, and when it became necessary to erect a nobler cathedral, his remains were transferred within it. It is customary to point to the double consecration of Chad as an instance of the way in which Theodore blended together the rival missions of Celts and Romans among the Anglo-Saxons. Certainly from Theodore's time it is no longer possible to consider them as separate missions. This is a very important matter, and ought to be clearly understood. Theodore had no official dealings with the British, Scotch, or Irish Churches, but among the Anglo-Saxons he found religious teachers who derived their Orders from one or other of these Celtic sources. And the archbishop appointed such of them as he thought fit, no matter where they were trained. Chad was one. We cannot trace for certain whether Chad assisted Theodore or not in the consecration of the bishops who were selected for the numerous new dioceses, but it is probable that he did; for Theodore would be careful to observe the rule which declared the imposition of hands by three bishops necessary to the valid appointment of another bishop, and on Theodore's arrival there were only two prelates besides Chad and Wilfrid in charge of Anglo-Saxon dioceses, one of whom died the same year; moreover, Chad was Theodore's especial favourite, whilst Wilfrid was quite the reverse. At all events one thing is quite certain, the new archbishop did not send anyone abroad for

consecration, nor did he send to Gaul or Italy for priests to be consecrated, but selected impartially such men as he found to be of good report when he made his tour of inspection through the country, whether they had been trained in the Canterbury and East Anglian schools, or in the Celtic colleges, e.g., Putta, Acci, and Heddi, Bishops respectively of Rochester, Norfolk, and Wessex, were without doubt chosen by him from the Canterbury colleges; whilst Eata and Trumbert for Hexham; Bosa for York; Chad, Winfrid and Saxwulf for Lichfield, and Cuthbert for Lindisfarne, were as certainly trained in the Celtic monasteries. And if it be fair to suppose that the coming of Augustine from Rome, when only a monk, was equivalent to the establishment of an Italian hierarchy here; it is no less reasonable to suggest that Theodore's selection of monks belonging to monasteries founded by the old British Church, to be bishops among the Anglo-Saxons, was equally a continuance of the ancient Christianity of Britain. Henceforth then there was a double line of apostolic ministry in the Anglo-Saxon Church, and when by degrees the Scotch, Irish, and British (i.e., Welsh) Churches adopted the Continental ritual customs, and agreed to recognise the primacy of the archbishop of Canterbury (always understanding that this did not include the right of the pope of Rome to interfere), this double succession was still further assured; if indeed it was not made a threefold cord through the consecration of St. David by the Patriarch of the Church of Jerusalem. It is true that all the men whom Theodore appointed agreed to conform to the Roman use in respect of Easter and the tonsure, but this decision was not arrived at because they accepted the supreme right of the pope to judge, but because they saw at last that the rest of Christendom was of one mind on the subjects, and knew that it had always been the desire of the British Church to be in complete accord with the decisions of the Universal Church. Even Theodore himself would have been the last to admit that the pope of Rome had any official and legal jurisdiction here, for, having been made archbishop of the AngloSaxon churches, and received the homage of the suffragan bishops and lesser Orders, he determined not to allow any foreign bishop to dictate to the Church in Britain; any more than he would sanction one English bishop interfering in the diocese of another English bishop. The proof of these conclusions will be found in the circum. stances treated of in the next few pages.

6. Synod of Hertford. - As soon as Theodore had made himself sufficiently familiar with the habits of the Anglo-Saxons and the peculiar needs of Britain, he called the Bishops and clergy together to confer with them respecting the basis of their future operations. This meeting was held at Hertford in the year 673. Wilfrid of York, whose independent spirit chafed under the dictatorial system of Theodore, was not there, but he sent two of his clergy as proctors. The Celtic clergy were not invited. Theodore first asked the persons assembled if they would agree to maintain such things as were canonically decreed by the Christian fathers? On their unanimous assent he selected ten articles from a collection of canons that had been approved by the Council of Chalcedon, A.D. 451, and accepted by the Western Church. These were adapted, after discussion upon each, to the needs of this country, and all the prelates and clergy present bound themselves to observe them by signing their names to the draft of them. The following were the rules thus laid down :

1. That there should be uniformity in keeping Easter.
2. That no bishop should invade another bishop's diocese.
3. That bishops should not "disturb in any respect the
monasteries consecrated to God, or to take away by
violence any part of their property."

4. That monks should not move from one monastery to another
without leave of their own abbot.

5. That the clergy should not go from their diocese without leave, nor be received in another diocese without letters of recommendation from their former bishop.

6. That bishops and clergy should not officiate anywhere without leave of the bishop in whose diocese they were known to be staying.

7. That there should be a yearly synod.

8. That no bishop, through ambition, should prefer himself above others, but take rank according to the time and order of consecration.

9. That additional bishops should be appointed as the number of the faithful increased.

10. That persons should not wed within the prohibited degrees, nor be wrongfully divorced, nor marry others if divorced. As these conditions have ever since been the rule of the Church in Britain, a knowledge of them will help us to understand the right or

wrong of many subsequent events. The gathering together of an annual Synod for all the clergy from each kingdom, instead of small local conferences like that of Streanæshalch, completed the external union of the several Anglo-Saxon churches.

7. Synod of Hatfield.--There was another, and even more important, council held at Hatfield seven years later, which concerned the faith of the Anglo-Saxon Church. Heresies had arisen in other parts of the Christian world, which disturbed the minds of Christians, and archbishop Theodore was anxious to know how far his assistant bishops and clergy were involved therein. The result was extremely gratifying, for among the large assembly (Wilfrid of York was again needlessly absent) he found an unanimous agreement in Catholic doctrine. He caused this happy circumstance to be placed on record, all the prelates and clergy present subscribing to the document then drawn up. To put the matter shortly, this document, having set forth what the synod held to be the true faith in the Holy Trinity, concluded by formally declaring its adhesion to the decrees of the Five General Councils, viz., Nicea, A.D. 325; Constantinople, 381; Ephesus, 431; Chalcedon, 451; and Constantinople, 553. These councils are still the authority for the faith of the Church in Britain. Some of them had been so of the Celtic Church for centuries previously to the coming of Theodore. There was nothing, therefore, to differentiate the Welsh and Anglian Christians at this time, except the antipathies of race and the minor differences of ritual and discipline.

8. Wilfrid's appeals to Rome. - We have several times referred to Wilfrid, bishop of York, and his unfriendly attitude to archbishop Theodore. The outcome of this is of great historical importance. It is impossible to overlook the intense vigour with which this exceedingly clever man prosecuted everything he set his hands to. All over his diocese, by the aid of his friend Benedict Biscop, he built substantial, not to say magnificent, churches, many remains of which are still to be found. The whole country sought his advice for similar purposes. Monasteries under his rule were severely regulated, and the services of the churches improved; responsive or antiphonal singing was introduced in public worship; and above all he set a noble example in his own pious, self-denying, and austere life.