The early Church in England was very nearly in the position of a missionary establishment in a newly opened up country in our own day. As clergymen sent out from England naturally look to the parent church as their authority for all they do, so the missionaries sent by Gregory the Great looked to Rome for guidance in all points of doubt; and this natural habit the astute churchmen at Rome soon saw how to turn to their own profit, and canons were framed which made it indispensable that every higher functionary in the church should proceed to Rome for the symbol of his authority. When once the simple barbarian, accustomed to the squalor and rude manners of his own country, saw the magnificence of the buildings, the refinement of life, and the order of the Roman ritual existing in the everlasting city, he was soon won to its grandeur, and henceforth believed that whatever was done at Rome ought to be done elsewhere. This force of early habit was not easily lost; indeed, it was only when the corruptions, the pretentions, and the extortions of the Roman curia became unbearable, that men began to consider whether they were not paying too high a price for an antiquated idea, and too great a respect to the doubtful authority of the self-styled successors of St. Peter.
It was this very claim—early recognised even by legal authority, as expressed in Imperial edicts—to be the successors of St. Peter, that gave them so much power; for if it was to St. Peter that our Lord gave the keys of the Kingdom of Heaven, and if He had delegated this power to his successors, it was difficult for the superstitious and simple mind of a barbarian to refuse him obedience when once he had accepted this fact.[2]
[2] For the effect of this argument, as brought forward by St. Wilfrid in his discussion with Colman, before King Oswy, at Streaneshalch (now Witby), A.D. 664, see Bede, book iii., c. 25.
At this period the arrogance of the Roman Pontificate had assumed scarcely any of its objectionable features, and the tone of equality with which St. Columban[3] addressed Boniface IV. upon the subjects in dispute, reminding him of the peaceful intercourse of Anicetus and Polycarp, although they could not agree upon the disputed points, shows that men were not yet crushed into the lifeless mass of religious formality which they subsequently became, until roused by the trumpet call of indignation, sounded by Wickliffe, by Huss, by Savonarola, and by Luther.
[3] St. Columban, founder of the Monastery of Bobbio, in the Apennines, who lived from 543 to 615, must not be confounded with St. Columba, founder of Icolmkill, who was born 521 and died 597.
Wilfrid had been early captivated by the glamour of the Roman name. With an intense love of art, religion, and discipline, he had been flattered and caressed at the fountain-head of all. Returning to his native land, he had received the admiration due to his character for holiness; and a churchman who had been held in such favour by the foreign bishops seemed to all the most suitable to fill an English see. Accordingly he was elected Bishop of York; but, convinced as he was that the Irish or Scottish missionaries who had converted Northumbria were stubborn sectaries, he refused to be ordained by them, and, crossing to France, received a perfect ovation from the bishops there, who saw in him a determined asserter of the rights of Rome. Returning, he was shipwrecked on the Sussex shore, and at length reaching his own land, he found his see occupied by one of the Scottish missionaries, the holy Ceadda; and he retired to a monastery until called from it by Theodore, who annulled the appointment of Ceadda, and invested Wilfrid with the see of York, while Ceadda was consoled by the see of Lichfield. The grandeur of Wilfrid's ideas is shown in his magnificent buildings and the pomp of his ceremonial. It is true, it is an enemy that accuses him of the splendour of his dress and the number of his attendants, "adorned as they were with royal robes and weapons"; but the accusation seems accepted by the men of his own time, and certainly Archbishop Theodore is found subsequently among his opponents. Once more he went to Rome, and returning with a Papal decree confirming his election to York, he was thrown into prison, and only escaped through the superstition of his persecutress, Queen Ercemburga, of Northumbria. And now he had taken refuge in heathen Sussex, where all his virtues were displayed and little of his faults. His personal life appears to have been blameless, and his labours for the conversion and material well-being of the heathen most unremitting. To find this great Church dignitary, the forerunner of Dunstan, of Becket, and of Wolsey, teaching the miserable natives to fish, himself going out with them and letting down the nets with his own hands, contrasts refreshingly with his polemical disputes with Colman and the Scottish monks, or his later apology before the Synod of Æastanfeld, from whose decisions he once more appealed to Rome. As a missionary bishop—freeing his slaves, cultivating and improving the land, teaching useful arts, and social order, and all the time winning souls to God—he stands as an admirable type, and as such the thinking laymen of his own times admired and loved him. No man received such prodigal grants of land. Edilwalch gave him all the Isle of Selsea, and Cædwalla would have given him all the Isle of Wight, had he not refused to accept more than the fourth part of it; truly, he might be called the Bishop of the Isles!
As Wilfrid approached Cædwalla, the latter rose to receive him; for although Cædwalla was a heathen, yet he was far too politic not to recognise the great importance of securing the support of such a man as Wilfrid. Not only was there the moral support of his great reputation for sanctity which would react upon Cædwalla, but there was the direct assistance to be got from Wilfrid as a landowner, and the wielder of supernatural powers, which had already proved superior to the magic of the local priests or sorcerers—a fact known to all in those parts at the time of his shipwreck; for while a sorcerer was singing incantations for the success of the attack of the wreckers, and Wilfrid was praying for deliverance from them, a stone had killed the sorcerer, but Wilfrid's ship had floated off, and he had sailed away in safety.
"Welcome, noble Wilfrid, welcome to our feast—make room there for the Holy Bishop and his wise men," cried Cædwalla, and places were instantly vacated, not without a sort of superstitious dread of contact with such distinguished and powerful beings.
"My son, the Lord has been merciful to thee, and I pray that thou mayest be guided aright; it is a great duty thou hast taken upon thee, and thou wilt need much wisdom, but mayest thou be led to the Wisdom from on high without which earthly wisdom is but dross."
"I thank thee, father, for all thy kind wishes, and doubtless since I can have more open intercourse with thee now, I shall learn many things I know not; but to what am I to attribute the honour of a visit so soon? for I can hardly venture to think that it was to grace my first banquet as successor to Edilwalch that the all-learned Wilfrid has come."