But as the boroughs increased, the towns multiplied, and commerce extended, an antagonistic principle or element
to the powers and privileges of the feudal nobility grew up. The reigning power having so much cause for dread of the Barons, was desirous of conciliating the burgher nobility, or the population of towns, and from time to time made large concessions or grants in their favor. This was done as much to foster a rival power or influence to the feudal nobility, as to win over the towns to the interest of the King. These grants consisted in charters of incorporation, that the towns might be freed from the rule of the landed nobility, and might accomplish their own government; and grants of fairs, and markets, and tolls, as well as the rights of representation in parliament. Thus in times past the Kings of Britain were often in friendlier alliance with the towns and burgher nobility, than with the feudal Barons and landed aristocracy. By this means the power and privileges of the feudal nobility, which up to the fifteenth century were nearly absolute and uncontrollable, were much reduced, and are in the present reign nearly taken away. This result has been owing almost entirely to the growing importance, influence, and intelligence of the burgher or trading population. It is thus that in political society as in nature and the material world, results are accomplished by the antagonistic operation and conflict of rival or opposing principles, elements, or influences.
The other great influence which counteracted the feudal spirit from an earlier period, and mitigated its severities, was religion, or the Church. This was natural and inevitable; for the overwhelming influence of religion over the human mind in all ages and nations is the universal deduction of history. It appears to strike its root even the deeper, in proportion to the strength and ruggedness of the mind on which it operates, as plants are more luxuriant from the rankness of the soil where they grow. The fulminations of Sinai or the dulcet harps of Zion have
seldom failed in moving the heart of man, and exciting its tenderest and best emotions. We find this verified even in the darkest times, and among the most ferocious nations. Clovis, Charlemange, and William of Normandy are magnificent illustrations. The first, from being one of the most ruthless and savage warriors and conquerors at the head of the Franks ever known in history, no sooner heard the preaching of the Gospel through the instrumentality of his wife Clotilda, than he immediately embraced its truths, and by the most abject humility and self-denying sacrifices for the remainder of his life endeavored to atone for his past cruelties. His great successor, Charlemange, less barbarous and with higher capabilities, at the head of his Germans vanquished continental Europe after innumerable and ferocious wars; yet succumbed his lofty spirit to the influence of Christianity, and prepared by his sword a way for its missionaries. We also find that William the Conqueror, by the deepest penitence and remorse, and by large munificence to the Church, sought to make recompense for the cruelties and excesses of his reign.
It was therefore inevitable that in the middle ages the influence of the Church should operate on the feudal Barons, and soften the rigors of their power. In the vicinity of the Baronial castle arose a village, whose inhabitants were generally dependent on the Lord. In the village sprung up a church and a pastor. The village Priest generally ministered to the inmates of the castle, as well as to the inhabitants of the hamlet; and as learning, or even the rudiments of scholarship, were then confined to the clergy, the religious minister was also the secretary, teacher, and counsellor of the Baronial family. He thus acquired influence and mastery over the youth and age of the circle, and seldom failed to seize the advantage in imbuing them with his benign creed. Hence
the contrast presented in those ages between the chieftain in the camp and field, where he was all vigor and ferocity, and in his own hall, where he displayed many virtues of the Christian life. Hence also the generally milder character of the heir apparent and future wielder of the Baronial power, than of the sire. To this source we may also in a great measure ascribe the diminishing severity of each succeeding Baron, and the much more humane and improved conduct and manners of the late than early chieftains.
But this is regarding religion in its private and spontaneous, yet in its best influence, in subduing the rigors of the feudal chiefs. It had a separate, more worldly, but yet powerful influence in the Church. Constantine the Great made the Church (which was previously a voluntary and spontaneous association of Christian people) a national and compulsory institution, and a fundamental part of the imperial fabric: he added it to the Roman Empire; succeeding Emperors maintained it; and it became a preponderating influence in the State. It was feared that after the irruption of the Barbarians and their conquest of the Empire, although private belief and individual creeds might remain and be preserved, yet the Church as a political element and fabric would inevitably fall and perish in the imperial ruin. But in this the anticipations of men failed; for we find that the Goths, Vandals, and Scythians were equally susceptible of the influence of the religion of Christ, which many of them and especially their chieftains embraced, and often aided its progress with the sword. We also find that as soon as the barbarian conquest of Rome settled into distinct nationalities and governments, the powers followed the example of the great Constantine, and added religion to the State, and constituted the Church a political fabric. In this manner, before and at the commencement of the middle ages,
every European state had its National Church. This polity existed equally in Britain, where the Church became a rich and powerful corporation, often rivalling and occasionally transcending the feudal Barons in wealth, dignities, and influence. The Prelates of the Church were by law Barons of the realm. Anselm, in the reigns of William Rufus and the first Henry,—Thomas à Becket, in that of the second,—both Archbishops of Canterbury, and Cardinal Wolsey, in the reign of Henry the Eighth, are illustrations of the great wealth, power, and dignity which the ecclesiastical hierarchy from time to time enjoyed in this country.
The extensive wealth and influence of the Church excited the jealousy and enmity of the feudal Barons, between whom were continual disputes, which sometimes led to violence and war. In their progress we find the Bishops and dignitaries of the Church occasionally substitute the mitre by the helmet, and the crosier for the sword, and rivalling the feudal chieftains in their military exploits. We also find the Church generally allied with Royalty or the sovereign power in their differences with the feudal Barons; but occasionally with the latter in curbing the royal prerogative and power. The Church generally cast its influence into the scale of either power which might happen to be weakest, and for the purpose of counterbalancing the opposite power from which there was greatest apprehension and dread of usurpation and wrong. The ecclesiastical influence and power were also much courted and cherished in general by the Kings and Queens of Britain, as a support to themselves, and a restraint on the feudal chiefs; and they often, when practicable, seized opportunities of enriching the ecclesiastical order, and adding to their power. The Church also sometimes lent its aid and influence to the popular triumph and cause.
It is, therefore, evident that the feudal system met with much antagonism and counteraction from the Church, and that its rigors were much diminished in consequence. The beneficial effects which followed were not always owing to the purest motives, or the benevolence of the Church; but more frequently from the desire of maintaining its own privileges and wealth. But the results to the nation and its liberties were the same as if the ecclesiastical hierarchy had been actuated by higher motives and a purer spirit; and the well-being of the community, was equally promoted.