The papacy had more powerful motives than ever for coveting Northumberland. Oswy had not only usurped the throne of Deira, but after the death of the cruel Penda, who fell in battle in 654, he had conquered his states with the exception of a portion governed by his son-in-law Peada, the son of Penda. But Peada himself having fallen in a conspiracy said to have been got up by his wife, the daughter of Oswy, the latter completed the conquest of Mercia, and thus united the greatest part of England under his sceptre. Kent alone at that time acknowledged the jurisdiction of Rome: in every other province, free ministers, protected by the kings of Northumberland, preached the Gospel. This wonderfully simplified the question. If Rome gained over Oswy, she would gain England: if she failed, she must sooner or later leave that island altogether.
This was not all. The blood of Oswyn, the premature death of Aidan, and other things besides, troubled the king's breast. He desired to appease the Deity he had offended, and not knowing that Christ is the door, as holy Scripture tells us, he sought among men for a doorkeeper who would open to him the kingdom of heaven. He was far from being the last of those kings whom the necessity of expiating their crimes impelled towards Romish practices. The crafty Wilfrid, keeping alive both the hopes and fears of the prince, often spoke to him of Rome, and of the grace to be found there. He thought that the fruit was ripe, and that now he had only to shake the tree. "We must have a public disputation, in which the question may be settled once for all," said the queen and her advisers; "but Rome must take her part in it with as much pomp as her adversaries. Let us oppose bishop to bishop." A Saxon bishop named Agilbert, a friend of Wilfrid's, who had won the affection of the young prince Alfred, was invited by Eanfeld to the conference, and he arrived in Northumberland attended by a priest named Agathon. Alas! poor British church, the earthen vessel is about to be dashed against the vase of iron. Britain must yield before the invading march of Rome.
On the coast of Yorkshire, at the farther extremity of a quiet bay, was situated the monastery of Strenæshalh, or Whitby, of which Hilda, the pious daughter of king Edwin, was abbess. She, too, was desirous of seeing a termination of the violent disputes which had agitated the church since Wilfrid's return. On the shores of the North Sea[73] the struggle was to be decided between Britain and Rome, between the East and the West, or, as they said then, between Saint John and Saint Peter. It was not a mere question about Easter, or certain rules of discipline, but of the great doctrine of the freedom of the church under Jesus Christ, or its enslavement under the papacy. Rome, ever domineering, desired for the second time to hold England in its grasp, not by means of the sword, but by her dogmas. With her usual cunning she concealed her enormous pretensions under secondary questions, and many superficial thinkers were deceived by this manœuvre.
CEDDA.
The meeting took place in the convent of Whitby. The king and his son entered first; then, on the one side, Colman, with the bishops and elders of the Britons; and on the other bishop Agilbert, Agathon, Wilfrid, Romanus, a deacon named James, and several other priests of the Latin confession. Last of all came Hilda with her attendants, among whom was an English bishop named Cedda, one of the most active missionaries of the age.[74] He had at first preached the Gospel in the midland districts, whence he turned his footsteps towards the Anglo-Saxons of the East, and after converting a great number of these pagans, he had returned to Finan, and, although an Englishman, had received Episcopal consecration from a bishop, who had been himself ordained by the elders of Iona. Then proceeding westwards, the indefatigable evangelist founded churches, and appointed elders and deacons wherever he went.[75] By birth an Englishman, by ordination a Scotchman, everywhere treated with respect and consideration, he appeared to be set apart as mediator in this solemn conference. His intervention could not however, retard the victory of Rome. Alas! the primitive evangelism had gradually given way to an ecclesiasticism, coarse and rude in one place, subtle and insinuating in another. Whenever the priests were called upon to justify certain doctrines or ceremonies, instead of referring solely to the word of God, that fountain of all light, they maintained that thus St. James did at Jerusalem, St. Mark at Alexandria, St. John at Ephesus, or St. Peter at Rome. They gave the name of apostolical canons, to rules which the apostles had never known. They even went further than this: at Rome and in the East, ecclesiasticism represented itself to be a law of God, and from a state of weakness, it thus became a state of sin. Some marks of this error were already beginning to appear in the Christianity of the Britons.
THE DISPUTATION.
King Oswy was the first to speak: "As servants of one and the same God, we hope all to enjoy the same inheritance in heaven; why then should we not have the same rule of life here below? Let us inquire which is the true one, and follow it."... "Those who sent me hither as bishop," said Colman, "and who gave me the rule which I observe, are the beloved of God. Let us beware how we despise their teaching, for it is the teaching of Columba, of the blessed evangelist John,[76] and of the churches over which that apostle presided."
"As for us," boldly rejoined Wilfrid, for to him as to the most skilful had bishop Agilbert intrusted the defence of their cause, "our custom is that of Rome, where the holy apostles Peter and Paul taught; we found it in Italy and Gaul, nay, it is spread over every nation. Shall the Picts and Britons, cast on these two islands, on the very confines of the ocean, dare to contend against the whole world?[77] However holy your Columba may have been, will you prefer him to the prince of the apostles, to whom Christ said, Thou art Peter, and I will give unto thee the keys of the kingdom of heaven?"
SORROW OF THE BRITONS.
Wilfrid spoke with animation, and his words being skilfully adapted to his audience, began to make them waver. He had artfully substituted Columba for the apostle John, from whom the British church claimed descent, and opposed to Saint Peter a plain elder of Iona. Oswy, whose idol was power, could not hesitate between paltry bishops and that pope of Rome who commanded the whole world. Already imagining he saw Peter at the gates of paradise, with the keys in his hand, he exclaimed with emotion: "Is it true, Colman, that these words were addressed by our Lord to Saint Peter?" "It is true." "Can you prove that similar powers were given to your Columba?" The bishop replied "We cannot;" but he might have told the king: "John, whose doctrine we follow, and indeed every disciple, has received in the same sense as St. Peter the power to remit sins, to bind and to loose on earth and in heaven."[78] But the knowledge of the Holy Scriptures was fading away in Iona, and the unsuspecting Colman had not observed Wilfrid's stratagem in substituting Columba for Saint John. Upon this Oswy, delighted to yield to the continual solicitations of the queen, and above all, to find some one who would admit him into the kingdom of heaven, exclaimed: "Peter is the doorkeeper, I will obey him, lest when I appear at the gate there should be no one to open it to me."[79] The spectators, carried away by this royal confession, hastened to give in their submission to the vicar of St. Peter.