Thus wrote the aforesaid Pope Boniface for the salvation of King Edwin and his nation. But a heavenly vision, which the Divine Goodness was pleased once to reveal to this king, when he was in banishment at the court of Redwald, king of the Angles,226 was of no little use in urging him to receive and understand the doctrines of salvation. For when Paulinus perceived that it was a difficult task to incline the king's proud mind to the humility of the way of salvation and the reception of the mystery of the life-giving Cross, and at the same time was employing the word of exhortation with men, and prayer to the Divine Goodness, for the salvation of Edwin and his subjects; at length, as we may suppose, it was shown him in spirit what the nature of the vision was that had been formerly revealed from Heaven to the king. Then he lost no time, but immediately admonished the king to perform the vow which he had made, when he received the vision, promising to fulfil it, if he should be delivered from the troubles of that time, and advanced to the throne.

The vision was this. When Ethelfrid,227 his predecessor, was persecuting him, he wandered for many years as an exile, hiding in divers places and kingdoms, and at last came to Redwald, beseeching him to give him protection against the snares of his powerful persecutor. Redwald willingly received him, and promised to perform what was asked of him. But when Ethelfrid understood that he had appeared in that province, and that he and his companions were hospitably entertained by Redwald, he sent messengers to bribe that king with a great sum of money to murder him, but without effect. He sent a second and a third time, offering a greater bribe each [pg 113] time, and, moreover, threatening to make war on him if his offer should be despised. Redwald, whether terrified by his threats, or won over by his gifts, complied with this request, and promised either to kill Edwin, or to deliver him up to the envoys. A faithful friend of his, hearing of this, went into his chamber, where he was going to bed, for it was the first hour of the night; and calling him out, told him what the king had promised to do with him, adding, “If, therefore, you are willing, I will this very hour conduct you out of this province, and lead you to a place where neither Redwald nor Ethelfrid shall ever find you.” He answered, “I thank you for your good will, yet I cannot do what you propose, and be guilty of being the first to break the compact I have made with so great a king, when he has done me no harm, nor shown any enmity to me; but, on the contrary, if I must die, let it rather be by his hand than by that of any meaner man. For whither shall I now fly, when I have for so many long years been a vagabond through all the provinces of Britain, to escape the snares of my enemies?” His friend went away; Edwin remained alone without, and sitting with a heavy heart before the palace, began to be overwhelmed with many thoughts, not knowing what to do, or which way to turn.

When he had remained a long time in silent anguish of mind, consumed with inward fire,228 on a sudden in the stillness of the dead of night he saw approaching a person, whose face and habit were strange to him, at sight of whom, seeing that he was unknown and unlooked for, he was not a little startled. The stranger coming close up, saluted him, and asked why he sat there in solitude on a stone troubled and wakeful at that time, when all others were taking their rest, and were fast asleep. Edwin, in his turn, asked, what it was to him, whether he spent the night within doors or abroad. The stranger, in reply, said, “Do not think that I am ignorant of the cause of your grief, your watching, and sitting alone without. For I know of a surety who you [pg 114] are, and why you grieve, and the evils which you fear will soon fall upon you. But tell me, what reward you would give the man who should deliver you out of these troubles, and persuade Redwald neither to do you any harm himself, nor to deliver you up to be murdered by your enemies.” Edwin replied, that he would give such an one all that he could in return for so great a benefit. The other further added, “What if he should also assure you, that your enemies should be destroyed, and you should be a king surpassing in power, not only all your own ancestors, but even all that have reigned before you in the English nation?” Edwin, encouraged by these questions, did not hesitate to promise that he would make a fitting return to him who should confer such benefits upon him. Then the other spoke a third time and said, “But if he who should truly foretell that all these great blessings are about to befall you, could also give you better and more profitable counsel for your life and salvation than any of your fathers or kindred ever heard, do you consent to submit to him, and to follow his wholesome guidance?” Edwin at once promised that he would in all things follow the teaching of that man who should deliver him from so many great calamities, and raise him to a throne.

Whilst the royal youth still sat there alone, glad of the comfort he had received, but still troubled and earnestly pondering who he was, and whence he came, that had so talked to him, his aforesaid friend came to him, and greeting him with a glad countenance, “Rise,” said he, “go in; calm and put away your anxious cares, and compose yourself in body and mind to sleep; for the king's resolution is altered, and he designs to do you no [pg 115] harm, but rather to keep his pledged faith; for when he had privately made known to the queen his intention of doing what I told you before, she dissuaded him from it, reminding him that it was altogether unworthy of so great a king to sell his good friend in such distress for gold, and to sacrifice his honour, which is more valuable than all other adornments, for the love of money.” In short, the king did as has been said, and not only refused to deliver up the banished man to his enemy's messengers, but helped him to recover his kingdom. For as soon as the messengers had returned home, he raised a mighty army to subdue Ethelfrid; who, meeting him with much inferior forces, (for Redwald had not given him time to gather and unite all his power,) was slain on the borders of the kingdom of Mercia, on the east side of the river that is called Idle.229 In this battle, Redwald's son, called Raegenheri, was killed. Thus Edwin, in accordance with the prophecy he had received, not only escaped the danger from his enemy, but, by his death, succeeded the king on the throne.

King Edwin, therefore, delaying to receive the Word of God at the preaching of Paulinus, and being wont for some time, as has been said, to sit many hours alone, and seriously to ponder with himself what he was to do, and what religion he was to follow, the man of God came to him one day, laid his right hand on his head, and asked, whether he knew that sign? The king, trembling, was ready to fall down at his feet, but he raised him up, and speaking to him with the voice of a friend, said, “Behold, by the gift of God you have escaped the hands of the enemies whom you feared. Behold, you have obtained of His bounty the kingdom which you desired. Take heed not to delay to perform your third promise; accept the faith, and keep the precepts of Him Who, delivering you from temporal adversity, has raised you to the honour of a temporal kingdom; and if, from this time [pg 116] forward, you shall be obedient to His will, which through me He signifies to you, He will also deliver you from the everlasting torments of the wicked, and make you partaker with Him of His eternal kingdom in heaven.”

The king, hearing these words, answered, that he was both willing and bound to receive the faith which Paulinus taught; but that he would confer about it with his chief friends and counsellors, to the end that if they also were of his opinion, they might all together be consecrated to Christ in the font of life. Paulinus consenting, the king did as he said; for, holding a council with the wise men,230 he asked of every one in particular what he thought of this doctrine hitherto unknown to them, and the new worship of God that was preached? The chief of his own priests, Coifi, immediately answered him, “O king, consider what this is which is now preached to us; for I verily declare to you what I have learnt beyond doubt, that the religion which we have hitherto professed has no virtue in it and no profit. For none of your people has applied himself more diligently to the worship of our gods than I; and yet there are many who receive greater favours from you, and are more preferred than I, and are more prosperous in all that they undertake to do or to get. Now if the gods were good for any thing, they would rather forward me, who have been careful to serve them with greater zeal. It remains, therefore, that if upon examination you find those new doctrines, which are now preached to us, better and more efficacious, we hasten to receive them without any delay.”

Another of the king's chief men, approving of his wise words and exhortations, added thereafter: “The present [pg 117] life of man upon earth, O king, seems to me, in comparison with that time which is unknown to us, like to the swift flight of a sparrow through the house wherein you sit at supper in winter, with your ealdormen and thegns, while the fire blazes in the midst, and the hall is warmed, but the wintry storms of rain or snow are raging abroad. The sparrow, flying in at one door and immediately out at another, whilst he is within, is safe from the wintry tempest; but after a short space of fair weather, he immediately vanishes out of your sight, passing from winter into winter again. So this life of man appears for a little while, but of what is to follow or what went before we know nothing at all. If, therefore, this new doctrine tells us something more certain, it seems justly to deserve to be followed.” The other elders and king's counsellors, by Divine prompting, spoke to the same effect.

But Coifi added, that he wished more attentively to hear Paulinus discourse concerning the God Whom he preached. When he did so, at the king's command, Coifi, hearing his words, cried out, “This long time I have perceived that what we worshipped was naught; because the more diligently I sought after truth in that worship, the less I found it. But now I freely confess, that such truth evidently appears in this preaching as can confer on us the gifts of life, of salvation, and of eternal happiness. For which reason my counsel is, O king, that we instantly give up to ban and fire those temples and altars which we have consecrated without reaping any benefit from them.” In brief, the king openly assented to the preaching of the Gospel by Paulinus, and renouncing idolatry, declared that he received the faith of Christ: and when he inquired of the aforesaid high priest of his religion, who should first desecrate the altars and temples of their idols, with the precincts that were about them, he answered, “I; for who can more fittingly than myself destroy those things which I worshipped in my folly, for an example to all others, through the wisdom which has been given me by the true God?” Then immediately, in contempt of his vain superstitions, [pg 118] he desired the king to furnish him with arms and a stallion, that he might mount and go forth to destroy the idols; for it was not lawful before for the high priest either to carry arms, or to ride on anything but a mare. Having, therefore, girt a sword about him, with a spear in his hand, he mounted the king's stallion, and went his way to the idols. The multitude, beholding it, thought that he was mad; but as soon as he drew near the temple he did not delay to desecrate it by casting into it the spear which he held; and rejoicing in the knowledge of the worship of the true God, he commanded his companions to tear down and set on fire the temple, with all its precincts. This place where the idols once stood is still shown, not far from York, to the eastward, beyond the river Derwent, and is now called Godmunddingaham,231 where the high priest, by the inspiration of the true God, profaned and destroyed the altars which he had himself consecrated.232

King Edwin, therefore, with all the nobility of the nation, and a large number of the common sort, received the faith, and the washing of holy regeneration, in the eleventh year of his reign, which is the year of our Lord 627, and about one hundred and eighty after the coming of the English into Britain. He was baptized at York, on the holy day of Easter,233 being the 12th of April, in the church of St. Peter the Apostle, which he himself had built of timber there in haste, whilst he was a catechumen receiving instruction in order to be admitted to baptism. In that city also he bestowed upon his instructor and bishop, Paulinus, his episcopal see. But as soon as he was baptized, he set about building, by the direction of [pg 119] Paulinus, in the same place a larger and nobler church of stone, in the midst whereof the oratory which he had first erected should be enclosed.234 Having, therefore, laid the foundation, he began to build the church square, encompassing the former oratory. But before the walls were raised to their full height, the cruel death235 of the king left that work to be finished by Oswald his successor. Paulinus, for the space of six years from this time, that is, till the end of the king's reign, with his consent and favour, preached the Word of God in that country, and as many as were foreordained to eternal life believed and were baptized. Among them were Osfrid and Eadfrid, King Edwin's sons who were both born to him, whilst he was in banishment, of Quenburga, the daughter of Cearl, king of the Mercians.

Afterwards other children of his, by Queen Ethelberg, were baptized, Ethelhun and his daughter Ethelthryth, and another, Wuscfrea, a son; the first two were snatched out of this life whilst they were still in the white garments of the newly-baptized,236 and buried in the church at York. Yffi,237 the son of Osfrid, was also baptized, and many other noble and royal persons. So great was then the fervour of the faith, as is reported, and the desire for the laver of salvation among the nation of the Northumbrians, that Paulinus at a certain time coming with the king and queen to the royal township, which is called Adgefrin,238 stayed there with them thirty-six days, fully occupied in catechizing and baptizing; during which [pg 120] days, from morning till night, he did nothing else but instruct the people resorting from all villages and places, in Christ's saving Word; and when they were instructed, he washed them with the water of absolution in the river Glen,239 which is close by. This township, under the following kings, was abandoned, and another was built instead of it, at the place called Maelmin.240

These things happened in the province of the Bernicians; but in that of the Deiri also, where he was wont often to be with the king, he baptized in the river Swale, which runs by the village of Cataract;241 for as yet oratories, or baptisteries, could not be built in the early infancy of the Church in those parts. But in Campodonum,242 where there was then a royal township, he built a church which the pagans, by whom King Edwin was slain, afterwards burnt, together with all the place. Instead of this royal seat the later kings built themselves a township in the country called Loidis.243 But the altar, being of stone, escaped the fire and is still preserved in the monastery of the most reverend abbot and priest, Thrydwulf, which is in the forest of Elmet.244

Edwin was so zealous for the true worship, that he likewise persuaded Earpwald, king of the East Angles, and son of Redwald, to abandon his idolatrous superstitions, [pg 121] and with his whole province to receive the faith and mysteries of Christ. And indeed his father Redwald had long before been initiated into the mysteries of the Christian faith in Kent, but in vain; for on his return home, he was seduced by his wife and certain perverse teachers, and turned aside from the sincerity of the faith; and thus his latter state was worse than the former; so that, like the Samaritans of old, he seemed at the same time to serve Christ and the gods whom he served before; and in the same temple he had an altar for the Christian Sacrifice, and another small one at which to offer victims to devils. Aldwulf,245 king of that same province, who lived in our time, testifies that this temple had stood until his time, and that he had seen it when he was a boy. The aforesaid King Redwald was noble by birth, though ignoble in his actions, being the son of Tytilus, whose father was Uuffa, from whom the kings of the East Angles are called Uuffings.246

Earpwald, not long after he had embraced the Christian faith, was slain by one Ricbert, a pagan; and from that time the province was in error for three years, till Sigbert succeeded to the kingdom,247 brother to the same Earpwald, a most Christian and learned man, who was banished, and went to live in Gaul during his brother's life, and was there initiated into the mysteries of the faith, whereof he made it his business to cause all his province to partake as soon as he came to the throne. His exertions were nobly promoted by Bishop Felix,248 [pg 122] who, coming to Honorius, the archbishop,249 from the parts of Burgundy, where he had been born and ordained, and having told him what he desired, was sent by him to preach the Word of life to the aforesaid nation of the Angles. Nor were his good wishes in vain; for the pious labourer in the spiritual field reaped therein a great harvest of believers, delivering all that province (according to the inner signification of his name) from long iniquity and unhappiness, and bringing it to the faith and works of righteousness, and the gifts of everlasting happiness. He had the see of his bishopric appointed him in the city Dommoc,250 and having presided over the same province with pontifical authority seventeen years, he ended his days there in peace.

Paulinus also preached the Word to the province of Lindsey,251 which is the first on the south side of the river Humber, stretching as far as the sea; and he first converted to the Lord the reeve of the city of Lincoln, whose name was Blaecca, with his whole house. He likewise built, in that city, a stone church of beautiful workmanship; the roof of which has either fallen through long neglect, or been thrown down by enemies, but the walls are still to be seen standing, and every year miraculous cures are wrought in that place, for the benefit of those who have faith to seek them. In that church, when [pg 123] Justus had departed to Christ, Paulinus consecrated Honorius bishop in his stead, as will be hereafter mentioned in its proper place.252 A certain priest and abbot of the monastery of Peartaneu,253 a man of singular veracity, whose name was Deda, told me concerning the faith of this province that an old man had informed him that he himself had been baptized at noon-day, by Bishop Paulinus, in the presence of King Edwin, and with him a great multitude of the people, in the river Trent, near the city, which in the English tongue is called Tiouulfingacaestir;254 and he was also wont to describe the person of the same Paulinus, saying that he was tall of stature, stooping somewhat, his hair black, his visage thin, his nose slender and aquiline, his aspect both venerable and awe-inspiring. He had also with him in the ministry, James, the deacon,255 a man of zeal and great fame in Christ and in the church, who lived even to our days.

It is told that there was then such perfect peace in Britain, wheresoever the dominion of King Edwin extended, that, as is still proverbially said, a woman with her new-born babe might walk throughout the island, from sea to sea, without receiving any harm. That king took such care for the good of his nation, that in several places where he had seen clear springs near the highways, he caused stakes to be fixed, with copper drinking-vessels hanging on them, for the refreshment of travellers; nor durst any man touch them for any other purpose than that for which they were designed, either through the great dread they had of the king, or for the affection which they bore him. His dignity was so great throughout his dominions, that not only were his banners [pg 124] borne before him in battle, but even in time of peace, when he rode about his cities, townships, or provinces, with his thegns, the standard-bearer was always wont to go before him. Also, when he walked anywhere along the streets, that sort of banner which the Romans call Tufa,256 and the English, Thuuf, was in like manner borne before him.

“To his most noble son, and excellent lord, Edwin king of the Angles, Bishop Honorius, servant of the servants of God, greeting. The wholeheartedness of your Christian Majesty, in the worship of your Creator, is so inflamed with the fire of faith, that it shines out far and wide, and, being reported throughout the world, brings forth plentiful fruits of your labours. For the terms of your kingship you know to be this, that taught by orthodox preaching the knowledge of your King and Creator, you believe and worship God, and as far as man is able, pay Him the sincere devotion of your mind. For what else are we able to offer to our God, but our readiness to worship Him and to pay Him our vows, persisting in good actions, and confessing Him the Creator of mankind? And, therefore, most excellent son, we exhort you with [pg 125] such fatherly love as is meet, to labour to preserve this gift in every way, by earnest striving and constant prayer, in that the Divine Mercy has vouchsafed to call you to His grace; to the end that He, Who has been pleased to deliver you from all errors, and bring you to the knowledge of His name in this present world, may likewise prepare a place for you in the heavenly country. Employing yourself, therefore, in reading frequently the works of my lord Gregory, your Evangelist, of apostolic memory, keep before your eyes that love of his doctrine, which he zealously bestowed for the sake of your souls; that his prayers may exalt your kingdom and people, and present you faultless before Almighty God. We are preparing with a willing mind immediately to grant those things which you hoped would be by us ordained for your bishops, and this we do on account of the sincerity of your faith, which has been made known to us abundantly in terms of praise by the bearers of these presents. We have sent two palls to the two metropolitans, Honorius and Paulinus;257 to the intent, that when either of them shall be called out of this world to his Creator, the other may, by this authority of ours, substitute another bishop in his place; which privilege we are induced to grant by the warmth of our love for you, as well as by reason of the great extent of the provinces which lie between us and you; that we may in all things support your devotion and likewise satisfy your desires. May God's grace preserve your Highness in safety!”

In the meantime, Archbishop Justus was taken up to the heavenly kingdom, on the 10th of November,258 and [pg 126] Honorius, who was elected to the see in his stead, came to Paulinus to be ordained, and meeting him at Lincoln was there consecrated the fifth prelate of the Church of Canterbury from Augustine. To him also the aforesaid Pope Honorius sent the pall, and a letter, wherein he ordains the same that he had before ordained in his epistle to King Edwin, to wit, that when either the Archbishop of Canterbury or of York shall depart this life, the survivor, being of the same degree, shall have power to ordain another bishop in the room of him that is departed; that it might not be necessary always to undertake the toilsome journey to Rome, at so great a distance by sea and land, to ordain an archbishop. Which letter we have also thought fit to insert in this our history:

“Honorius to his most beloved brother Honorius: Among the many good gifts which the mercy of our Redeemer is pleased to bestow on His servants He grants to us in His bounty, graciously conferred on us by His goodness, the special blessing of realizing by brotherly intercourse, as it were face to face, our mutual love. For which gift we continually render thanks to His Majesty; and we humbly beseech Him, that He will ever confirm your labour, beloved, in preaching the Gospel, and bringing forth fruit, and following the rule of your master and head, the holy Gregory; and that, for the advancement of His Church, He may by your means raise up further increase; to the end, that through faith and works, in the fear and love of God, what you and your predecessors have already gained from the seed sown by our lord Gregory, may grow strong and be further extended; that so the promises spoken by our Lord may hereafter be brought to pass in you; and that these words may summon you to everlasting happiness: ‘Come unto Me all ye that labour and are heavy laden, and I will refresh you.’259 And again, ‘Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of [pg 127] thy Lord.’260 And we, most beloved brothers, sending you first these words of exhortation out of our enduring charity, do not fail further to grant those things which we perceive may be suitable for the privileges of your Churches.

“Wherefore, in accordance with your request, and that of the kings our sons,261 we do hereby in the name of the blessed Peter, chief of the Apostles, grant you authority, that when the Divine Grace shall call either of you to Himself, the survivor shall ordain a bishop in the room of him that is deceased. To which end also we have sent a pall to each of you, beloved, for celebrating the said ordination; that by the authority which we hereby commit to you, you may make an ordination acceptable to God; because the long distance of sea and land that lies between us and you, has obliged us to grant you this, that no loss may happen to your Church in any way, on any pretext whatever, but that the devotion of the people committed to you may increase the more. God preserve you in safety, most dear brother! Given the 11th day of June, in the reign of these our lords and emperors, in the twenty-fourth year of the reign of Heraclius, and the twenty-third after his consulship; and in the twenty-third of his son Constantine, and the third after his consulship; and in the third year of the most prosperous Caesar, his son Heraclius,262 the seventh indiction; that is, in the year of our Lord, 634.”

The same Pope Honorius also wrote to the Scots,263 whom he had found to err in the observance of the holy Festival of Easter, as has been shown above, with subtlety of argument exhorting them not to think themselves, few as they were, and placed in the utmost borders of the earth, wiser than all the ancient and modern Churches of Christ, throughout the world; and not to celebrate a different Easter, contrary to the Paschal calculation and the decrees of all the bishops upon earth sitting in synod. Likewise John,264 who succeeded Severinus, successor to the same Honorius, being yet but Pope elect, sent to them letters of great authority and erudition for the purpose of correcting the same error; evidently showing, that Easter Sunday is to be found between the fifteenth of the moon and the twenty-first, as was approved in the Council of Nicaea.265 He also in the same epistle admonished them to guard against the Pelagian heresy,266 and reject it, for he had been informed that it was again springing up among them. The beginning of the epistle was as follows:

“To our most beloved and most holy Tomianus, Columbanus, Cromanus, Dinnaus, and Baithanus, bishops; to [pg 129]Cromanus, Ernianus, Laistranus, Scellanus, and Segenus, priests; to Saranus and the rest of the Scottish doctors and abbots, Hilarus, the arch-presbyter, and vice-gerent of the holy Apostolic See; John, the deacon, and elect in the name of God; likewise John, the chief of the notaries and vice-gerent of the holy Apostolic See, and John, the servant of God, and counsellor of the same Apostolic See.267 The writings which were brought by the bearers to Pope Severinus, of holy memory, were left, when he departed from the light of this world, without an answer to the questions contained in them. Lest any obscurity should long remain undispelled in a matter of so great moment, we opened the same, and found that some in your province, endeavouring to revive a new heresy out of an old one, contrary to the orthodox faith, do through the darkness of their minds reject our Easter, when Christ was sacrificed; and contend that the same should be kept with the Hebrews on the fourteenth of the moon.”268

By this beginning of the epistle it evidently appears that this heresy arose among them in very late times, and that not all their nation, but only some of them, were involved in the same.

After having laid down the manner of keeping Easter, they add this concerning the Pelagians in the same epistle:

“And we have also learnt that the poison of the Pelagian heresy again springs up among you; we, [pg 130] therefore, exhort you, that you put away from your thoughts all such venomous and superstitious wickedness. For you cannot be ignorant how that execrable heresy has been condemned; for it has not only been abolished these two hundred years, but it is also daily condemned by us and buried under our perpetual ban; and we exhort you not to rake up the ashes of those whose weapons have been burnt. For who would not detest that insolent and impious assertion, ‘That man can live without sin of his own free will, and not through the grace of God?’ And in the first place, it is blasphemous folly to say that man is without sin, which none can be, but only the one Mediator between God and men, the Man Christ Jesus, Who was conceived and born without sin; for all other men, being born in original sin, are known to bear the mark of Adam's transgression, even whilst they are without actual sin, according to the saying of the prophet, ‘For behold, I was conceived in iniquity; and in sin did my mother give birth to me.’ ”269