tianity, though it opened the way to connections between them and the more polished states of Europe, had not hitherto been very effectual in banishing their ignorance, or softening their barbarous manners. As they received that doctrine through the corrupted channels of Rome, it carried along with it a great mixture of credulity and superstition, equally destructive to the understanding and to morals. The reverence towards saints and relics seems to have almost supplanted the adoration of the Supreme Being; monastic observances were esteemed more meritorious than the active virtues; the knowledge of natural causes was neglected, from the universal belief of miraculous interpositions and judgments; bounty to the church atoned for every violence against society; and the remorses for cruelty, murder, treachery, assassination, and the more robust vices, were appeased, not by amendment of life, but by penances, servility to the monks, and an abject and illiberal devotion.* The reverence for the clergy had been carried to such a height, that, wherever a person appeared in a sacerdotal habit, though on the highway, the people flocked around him, and, showing him all marks of profound respect, received every word he uttered as the most sacred oracle. Even the military virtues, so inherent in all the Saxon tribes, began to be neglected; and the nobility, preferring the security and sloth of the cloister to the tumults and glory of war, valued themselves chiefly on endowing monasteries, of which they assumed the government. The several kings too, being extremely impoverished by continual benefactions to the church, to which the states of their kingdoms had weakly assented, could bestow no rewards on valor or military services, and retained not even sufficient influence to support their government. § Another inconvenience which attended this corrupt species * These abuses were common to all the European churches; bút the priests in Italy, Spain, and Gaul, made some atonement for them by other advantages which they rendered society. For several ages, they were almost all Romans, or, in otner words, the ancient natives; and they preserved the Roman language and laws, with some remains of the former civility. But the priests in the Heptarchy, after the first missionaries, were wholly Saxons, and almost as ignorant and barbarous as the laity. They contributed, therefore, little to the improvement of society in knowledge or the arts. + Bede, lib. iii. cap. 26. Bede, lib. v. cap. 23. Bedæ Epist. ad Egbert. of Christianity, was the superstitious attachment to Rome, and the gradual subjection of the kingdom to a foreign jurisdiction. The Britons, having never acknowledged any subordination to the Roman pontiff, had conducted all eclesiastical government by their domestic synods and councils ; * but the Saxons, receiving their religion from Roman monks, were taught at the same time a profound reverence for that see, and were naturally led to regard it as the capital of their religion. Pilgrimages to Rome were represented as the most meritorious acts of devotion. Not only noblemen and ladies of rank undertook this tedious journey,† but kings themselves, abdicating their crowns, sought for a secure passport to heaven at the feet of the Roman pontiff. New relics, perpetually sent from that endless mint of superstition, and magnified by lying miracles, invented in convents, operated on the astonished minds of the multitude. And every prince has attained the eulogies of the monks, the only historians of those ages, not in proportion to his civil and military virtues, but to his devoted attachment towards their order, and his superstitious reverence for Rome. The sovereign pontiff, encouraged by this blindness and submissive disposition of the people, advanced every day in his encroachments on the independence of the English churches. Wilfrid, bishop of Lindisferne, the sole prelate of the Northumbrian kingdom, increased this subjection in the eighth century, by his making an appeal to Rome against the decisions of an English synod, which had abridged his diocese by the erection of some new bishoprics. Agatho, the pope, readily embraced this precedent of an appeal to his court; and Wilfrid, though the haughtiest and most luxurious prelate of his age, having obtained with the people the character of sanctity, was thus able to lay the foundation of this papal pretension. The great topic by which Wilfrid confounded the imaginations of men, was, that St. Peter, to whose custody the keys of heaven were intrusted, would certainly refuse admittance to every one who should be wanting in respect to his successor. This conceit, well suited to vulgar conceptions, made * Append. to Bede, numb. 10, ex edit. 1722. Spelm. Concil. p. 108, 109. + Bede, lib. v. cap. 7. See Appendix to Bede, numb. 19. Higden, lib. v. great impression on the people during several ages, and has not even at present lost all influence in the Catholic countries. Had this abject superstition produced general peace and tranquillity, it had made some atonement for the ills attending it; but besides the usual avidity of men for power and riches, frivolous controversies in theology were engendered by it, which were so much the more fatal, as they admitted not, like the others, of any final determination from established possession. The disputes, excited in Britain, were of the most ridiculous kind, and entirely worthy of those ignorant and barbarous ages. There were some intricacies, observed by all the Christian churches, in adjusting the day of keeping Easter; which depended on a complicated consideration of the course of the sun and moon; and it happened that the missionaries, who had converted the Scots and Britons, hàd followed a different calendar from that which was observed at Rome, in the age when Augustine converted the Saxons. The priests also of all the Christian churches were accustomed to shave part of their head; but the form given to this tonsure was different in the former from what was practised in the latter. The Scots and Britons pleaded the antiquity of their usages; the Romans and their disciples, the Saxons, insisted on the universality of theirs. That Easter must necessarily be kept by a rule, which comprehended both the day of the year and age of the moon, was agreed by all; that the tonsure of a priest could not be omitted without the utmost impiety, was a point undisputed; but the Romans and Saxons called their antagonists schismatics, because they celebrated Easter on the very day of the full moon in March, if that day fell on a Sunday, instead of waiting till the Sunday following; and because they shaved the fore part of their head from ear to ear, instead of making that tonsure on the crown of the head, and in a circular form. In order to render their antagonists odious, they affirmed that, once in seven years, they concurred with the Jews in the time of celebrating that festival; * and that they might recommend their own form of tonsure, they maintained, that it imitated symbolically the crown of thorns worn by Christ in his passion; whereas the other form was invented by Simon Magus, without any regard to that representation. These controversies had, from the beginning, excited such animosity between the British and Romish priests, * Bede, lib. ii. cap. 19. VOL. I. + Bede, lib. v. cap. 21. Eddius, sect. 24 5 H * that, instead of concurring in their endeavors to convert the idolatrous Saxons, they refused all communion together, and each regarded his opponent as no better than a pagan. The dispute lasted more than a century; and was at last finished, not by men's discovering the folly of it, which would have been too great an effort for human reason to accomplish, but by the entire prevalence of the Romish ritual over the Scotch and British.†` Wilfrid, bishop of Lindisferne, acquired great merit, both with the court of Rome and with all the southern Saxons, by expelling the quartodeciman schism, as it was called, from the Northumbrian kingdom, into which the neighborhood of the Scots had formerly introduced it.‡ Theodore, archbishop of Canterbury, called, in the year 680, a synod at Hatfield, consisting of all the bishops in Britain, where was accepted and ratified the decree of the Lateran council, summoned by Martin, against the heresy of the Monothelites. The council and synod maintained, in opposition to these heretics, that, though the divine and human nature in Christ made but one person, yet had they different inclinations, wills, acts, and sentiments, and that the unity of the person implied not any unity in the consciousness. This opinion it seems somewhat difficult to comprehend; and no one, unacquainted with the ecclesiastical history of those ages, could imagine the height of zeal and violence with which it was then inculcated. The decree of the Lateran council calls the Monothelites impious, execrable, wicked, abominable, and even diabolical; and curses and anathematizes them to ali eternity.¶ The Saxons, from the first introduction of Christianity among them, had admitted the use of images; and perhaps that religion, without some of those exterior ornaments, had not made so quick a progress with these idolaters; but they had not paid any species of worship or address to images; and this abuse never prevailed among Christians, till it received the sanction of the second council of Nice. * Bede, lib. ii. cap. 2, 4, 20. Eddius, sect. 12. Bede, lib. iii. cap. 25. Eddius, sect. 12. Spell. Concil. vol. i. p. 171. Spell. Concil. vol. i. p. 172, 173, 174. i CHAPTER II. EGBERT. [827.] THE kingdoms of the Heptarchy, though united by so recent a conquest, seemed to be firmly cemented into one state under Egbert; and the inhabitants of the several provinces had lost all desire of revolting from that monarch, or of restoring their former independent governments. Their language was every where nearly the same, their customs, laws, institutions, civil and religious; and as the race of the ancient kings was totally extinct in all the subjected states, the people readily transferred their allegiance to a prince who seemed to merit it by the splendor of his victories, the vigor of his administration, and the superior nobility of his birth. union also in government opened to them the agreeable prospect of future tranquillity; and it appeared more probable that they would thenceforth become formidable to their neighbors, than be exposed to their inroads and devastations. But these flattering views were soon overcast by the appearance of the Danes, who, during some centuries, kept the AngloSaxons in perpetual inquietude, committed the most barbarous ravages upon them, and at last reduced them to grievous servitude. A The emperor Charlemagne, though naturally generous and humane, had been induced by bigotry to exercise great severities upon the pagan Saxons in Germany, whom he subdued; and besides often ravaging their country with fire and sword, he had, in cool blood, decimated all the inhabitants for their revolts, and had obliged them, by the most rigorous edicts, to make a seeming compliance with the Christian doctrine. That religion, which had easily made its way among the British Saxons by insinuation and address, appeared shocking to their German brethren, when imposed on them by the violence of Charlemagne; and the more generous and warlike of these pagars had fled northward into Jutland, in order to escape the fury of his persecutions. Meeting there with a people of similar manners, they were readily received among them · and they soon stimulated the natives to concur in enterprises |