Gregory, on hearing of the great success of Augustine, sent him more missionaries, who carried with them a number of books, including the Gospels, with church plate, vestments, relics, and the pallium which was to invest Augustine as Archbishop of Canterbury. He also directed him to consecrate twelve bishops in his province; and, if he should see it advantageous to the propagation of the faith, to establish another metropolitan at York, who should then have authority to nominate twelve other bishops for the northern districts of the island. Such were the rudiments of the English church, and such the excessive eagerness of Gregory for ecclesiastical supremacy, that he settled a plan of government for places before they had been visited by the evangelist.
"In the ecclesiastical view of the case," says Greenwood, "the Anglo-Saxon church was the genuine daughter of Rome. But, beyond the limits of that establishment, no right of parentage can be assigned to her within the British islands. A numerous christian population still existed in the northern and western districts, whose traditions gave no countenance to the Roman claim of maternity. The ritual and discipline of the British, Welsh and Irish churches differed in many points from those of Rome and the Latins generally. They celebrated the Easter festival in conformity with the practice of the Oriental churches; and in the form of their tonsure, as well as in that of the baptismal rite, they followed the same model: differences which of themselves seem sufficient to preclude all probability of a purely Latin pedigree."
Augustine, now at the head of a hierarchy composed of twelve bishops, immediately made the bold attempt to bring the ancient British church under the Roman jurisdiction. Through the influence of Ethelbert he obtained a conference with some of the British bishops at a place which from that time was called Augustine's oak, on the Severn. There the Roman and the British clergy met for the first time; and Augustine's first and imperious demand was, "Acknowledge the authority of the bishop of Rome." "We desire to love all men," they meekly replied, "and whatever we do for you, we will do for him also whom you call the Pope." Surprised and indignant at their refusal, Augustine exhorted them to adopt the Roman usages as to the celebration of Easter, the tonsure, and the administration of baptism, that a uniformity of discipline and worship might be established in the island. This they positively refused to do. Having received Christianity at first not from Rome but from the East, and never having acknowledged the Roman church as their mother, they looked upon themselves as independent of the See of Rome. A second and a third council were held, but with no better results. Augustine was plainly told that the British church would acknowledge no man as supreme in the Lord's vineyard. The archbishop demanded, argued, censured, wrought miracles; but all to no purpose—the Britons were firm. At last he was plainly told that they could not submit either to the haughtiness of the Romans, or to the tyranny of the Saxons. Aroused to wrathful indignation at their quiet firmness, the angry priest exclaimed, "If you will not receive brethren who bring you peace, you shall receive enemies who bring you war. If you will not unite with us in showing the Saxons the way of life, you shall receive from them the stroke of death." The haughty archbishop withdrew, and is supposed to have died soon after (A.D. 605); but his ill-omened prophecy was accomplished soon after his decease.
Edelfrid, one of the Anglo-Saxon kings, still a pagan, collected a numerous army, and advanced towards Bangor, the center of British Christianity. The monks fled in great alarm. About twelve hundred and fifty of them met in a retired spot, where they agreed to continue together in prayer and fasting. Edelfrid drew nearer, and happening to see a number of unarmed men, inquired who they were. On being told that they were the monks of Bangor, who had come to pray for the success of their countrymen, "Then," he cried, "although they have no weapons, they are fighting against us;" and he ordered his soldiers to fall upon the praying monks. About twelve hundred, it is said, were slain, and only fifty escaped by flight. Thus did the dominion of Rome commence in England, which continued for nearly a thousand years.
Whether Augustine had really anything to do with the murder of the monks, it seems hard and is difficult to say. Those who take a strong Protestant view of the case plainly affirm that his last days were occupied in making arrangements for the accomplishment of his own threatening. Others, who take an opposite view, deny that there is any evidence that he influenced the pagans to the dreadful tragedy. But, be that as it may, a dark suspicion must ever rest on the policy of Rome. Augustine's own revengeful words, and her whole history, confirm the suspicion. Such was the nature of the intolerant Jezebel—when argument failed, she appealed to the sword. Henceforth Romanism was characterized by arrogance and blood. The ancient church of Britain, which was limited to the mountainous districts of Wales, gradually diminished and died away.