It is not necessary to dwell on the familiar fact of the intermixture of the Romans and the Britons. In the more important towns there was much blending of the two races, and the luxurious arts of Rome produced their effect in softening the British spirit. The Briton gave up more than he gained in the mixed marriages, and it seems clear that the Romano-Britons who were left to face the barbarous Picts and Scots, and the hardy Angles and Saxons, were by comparison an enervated race. In the parts further remote from commercial and municipal centres, and from the military lines, it is probable that the invaders found much tougher work. It is only fair to the later Romano-Britons, to remember that all the flower of the youth of Britain had been carried away by one general and emperor after another, to fight the battles of Rome, or to support the claims of a usurper of the imperial purple, in Gaul and Spain and Italy; and when the imperial troops were finally withdrawn, the older men and the less hardy of the youths of Britain were left to cope with enemies who had baffled the Roman arms.
So much for the Britons. As for the Celts, we have sufficient evidence that the message of Christ was taken to them and welcomed by them in the later parts of the period ending with 450. During the years of the struggle between the Britons and their Teutonic invaders, say from 450 to 590, this Christianising went on among the Celts. About the end of that period it reached even to the furthest parts of the north, the parts which, in the early times of the Roman occupation, were probably held by descendants of the earlier race, and it more or less covered Ireland.
Thus the knowledge of the Christian faith had, before the English came, extended over the whole of that part of this island which the English invaders in their furthest reach ever occupied. It had covered--and it continued to cover, and has never ceased to cover--very much that they never even touched. To convert the early English to Christ, which was the task undertaken by Augustine, a very small part of it being accomplished by him or his mission from first to last, was to restore Christianity to those parts from which the English had driven it out. It was to remove the barrier of heathendom which the English invaders had formed between the Church universal and the Celtic and British church or churches. It proved in the end that the undertaking was much beyond the powers of the Italian missionaries; and then the earlier church stepped in from its confines in the West and did the work. It was so that the great English province of Northumbria--meaning vastly more than Northumberland, even all the land from Humber to Forth--was evangelized. It was so that the great English province of Mercia--the whole of the middle of the island--received the message of Christ. It was so that Christianity was given back to Essex and to us in London, by the labours of our Bishop Cedd, consecrated, as the crown of his long and faithful labours among our heathen predecessors, by the Celtic Bishop Finan of Lindisfarne. Cedd is an admirable example of the careful methods of the Celtic Church. He was not a Celt himself, he was an Angle. When the English branch of the Celtic Church, settled at Lindisfarne and evangelizing Northumbria, had succeeded in converting the son of the Mercian king, they sent him four priests as missionaries to his people, a people who were in large part Angles. Of these four priests, trained and sent by the Celtic Church for the conversion of the English, only one was a Celt; the other three, including Cedd, were themselves Angles. To send Anglian priests to convert Anglian people was indeed a wise and broad policy; and it was, as it deserved to be, eminently successful. It is a striking contradiction of the prevalent idea that the Celtic Church was isolated, narrow, bigoted; unable and unwilling to work with any but those of its own blood.
