Selections from the Speeches and Writings of Edmund Burke [183]
some of the church festivals were, with a similar design, taken from those of the heathen, which had been celebrated at the same time of the year. Nothing could have been more prudent than these regulations; they were indeed formed from a perfect understanding of human nature.
Whilst the inferior people were thus insensibly led into a better order, the example and countenance of the great completed the work. For the Saxon kings and ruling men embraced religion with so signal, and in their rank so unusual, a zeal, that in many instances they even sacrificed to its advancement the prime objects of their ambition. Wulfere, king of the West Saxons, bestowed the Isle of Wight on the king of Sussex, to persuade him to embrace Christianity. (Bed. Hist. Eccl. l. iv. c. 13.) This zeal operated in the same manner in favour of their instructors. The greatest kings and conquerors frequently resigned their crowns, and shut themselves up in monasteries. When kings became monks, a high lustre was reflected upon the monastic state, and great credit accrued to the power of their doctrine, which was able to produce such extraordinary effects upon persons, over whom religion has commonly the slightest influence.
The zeal of the missionaries was also much assisted by their superiority in the arts of civil life. At their first preaching in Sussex, that country was reduced to the greatest distress from a drought, which had continued for three years. The barbarous inhabitants, destitute of any means to alleviate the famine, in an epidemic transport of despair frequently united forty and fifty in a body, and joining their hands, precipitated themselves from the cliffs, and were either drowned or dashed to pieces on the rocks. Though a maritime people, they knew not how to fish; and this ignorance probably arose from a remnant of Druidical superstition, which had forbidden the use of that sort of diet. In this calamity, Bishop Wilfred, their first preacher, collecting nets, at the head of his attendants, plunged into the sea; and having opened this great resource of food, he reconciled the desperate people to life, and their minds to the spiritual care of those who had shown themselves so attentive to their temporal preservation. (Bed. Hist. Eccl. l. iv. c. 13.) The same regard to the welfare of the people appeared in all their actions. The Christian kings sometimes made donations to the church of lands conquered from their heathen enemies. The clergy immediately baptized and manumitted their new vassals. Thus they endeared to all sorts of men doctrines and teachers, which could mitigate the rigorous law of conquest; and they rejoiced to see religion and liberty advancing with an equal progress. Nor were the monks in this time in anything more worthy of their praise than in their zeal for personal freedom. In the canon, wherein they provided against the alienation of their lands, among other charitable exceptions to this restraint, they particularize the purchase of liberty. (Spelm. Concil. Page 329.) In their transactions with the great the same point was always strenuously laboured. When they imposed penance, they were remarkably indulgent to persons of that rank. But they always made them purchase the remission of corporal austerity by acts of beneficence. They urged their powerful penitents to the enfranchisement of their own slaves, and to the redemption of those which belonged to others; they directed them to the repair of highways, and to the construction of churches, bridges, and other works of general utility. (Instauret etiam Dei ecclesiam; et instauret vias publicas, pontibus super aquas profundas et super caenosas vias; et manumittat servos suos proprios, et redimat ab aliis hominibus servos suos ad libertatem.--L. Eccl. Edgari 14.) They extracted the fruits of virtue even from crimes, and whenever a great man expiated his private offences, he provided in the same act for the public happiness. The monasteries were then the only bodies corporate in the kingdom; and if any persons were desirous to perpetuate their charity by a fund
Whilst the inferior people were thus insensibly led into a better order, the example and countenance of the great completed the work. For the Saxon kings and ruling men embraced religion with so signal, and in their rank so unusual, a zeal, that in many instances they even sacrificed to its advancement the prime objects of their ambition. Wulfere, king of the West Saxons, bestowed the Isle of Wight on the king of Sussex, to persuade him to embrace Christianity. (Bed. Hist. Eccl. l. iv. c. 13.) This zeal operated in the same manner in favour of their instructors. The greatest kings and conquerors frequently resigned their crowns, and shut themselves up in monasteries. When kings became monks, a high lustre was reflected upon the monastic state, and great credit accrued to the power of their doctrine, which was able to produce such extraordinary effects upon persons, over whom religion has commonly the slightest influence.
The zeal of the missionaries was also much assisted by their superiority in the arts of civil life. At their first preaching in Sussex, that country was reduced to the greatest distress from a drought, which had continued for three years. The barbarous inhabitants, destitute of any means to alleviate the famine, in an epidemic transport of despair frequently united forty and fifty in a body, and joining their hands, precipitated themselves from the cliffs, and were either drowned or dashed to pieces on the rocks. Though a maritime people, they knew not how to fish; and this ignorance probably arose from a remnant of Druidical superstition, which had forbidden the use of that sort of diet. In this calamity, Bishop Wilfred, their first preacher, collecting nets, at the head of his attendants, plunged into the sea; and having opened this great resource of food, he reconciled the desperate people to life, and their minds to the spiritual care of those who had shown themselves so attentive to their temporal preservation. (Bed. Hist. Eccl. l. iv. c. 13.) The same regard to the welfare of the people appeared in all their actions. The Christian kings sometimes made donations to the church of lands conquered from their heathen enemies. The clergy immediately baptized and manumitted their new vassals. Thus they endeared to all sorts of men doctrines and teachers, which could mitigate the rigorous law of conquest; and they rejoiced to see religion and liberty advancing with an equal progress. Nor were the monks in this time in anything more worthy of their praise than in their zeal for personal freedom. In the canon, wherein they provided against the alienation of their lands, among other charitable exceptions to this restraint, they particularize the purchase of liberty. (Spelm. Concil. Page 329.) In their transactions with the great the same point was always strenuously laboured. When they imposed penance, they were remarkably indulgent to persons of that rank. But they always made them purchase the remission of corporal austerity by acts of beneficence. They urged their powerful penitents to the enfranchisement of their own slaves, and to the redemption of those which belonged to others; they directed them to the repair of highways, and to the construction of churches, bridges, and other works of general utility. (Instauret etiam Dei ecclesiam; et instauret vias publicas, pontibus super aquas profundas et super caenosas vias; et manumittat servos suos proprios, et redimat ab aliis hominibus servos suos ad libertatem.--L. Eccl. Edgari 14.) They extracted the fruits of virtue even from crimes, and whenever a great man expiated his private offences, he provided in the same act for the public happiness. The monasteries were then the only bodies corporate in the kingdom; and if any persons were desirous to perpetuate their charity by a fund