most blessed prince of the apostles, to whom our Lord said, ‘Thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it, and to thee I will give the keys of the kingdom of heaven?’ ” When Wilfrid had spoken thus, the king said, “Is it true, Colman, that these words were spoken to Peter by our Lord?” He answered, “It is true, O king!” Then says he, “Can you show any such power given to your Columba?” Colman answered, “None.” Then added the king, “Do you both agree, that these words were principally directed to Peter, and that the keys of heaven were given to him by our Lord?” They both answered, “We do.” Then the king concluded, “And I also say unto you, that he is the door-keeper, whom I will not contradict, but will, as far as I know and am able, in all things obey his decrees, lest, when I come to the gates of the kingdom of heaven, there should be none to open them, he being my adversary who is proved to have the keys.” The king having said this, all present, both great and small, gave their assent, and renouncing the more imperfect institution, resolved to conform to that which they found to be better.

CHAP XXVI. — COLMAN, BEING WORSTED, RETURNED HOME; TUDA SUCCEEDED HIM IN THE BISHOPRIC; THE STATE OF THE CHURCH UNDER THOSE TEACHERS.

Colman departs; Tuda is made bishop.

The disputation being ended, and the company broken up, Agilbert returned home. Colman, perceiving that his doctrine was rejected, and his sect despised, took with him such as would not comply with the Catholic Easter and the tonsure, (for there was much controversy about that also,) and went back into Scotland, to consult with his people what was to be done in this case. Cedd, forsaking the practices of the Scots, returned to his bishopric, having submitted to the Catholic observance of Easter. This disputation happened in the year of our Lord’s incarnation 664, which was the twenty-second year of the reign of King Oswy, and the thirtieth of the episcopacy of the Scots among the English; for Aidan was bishop seventeen years, Finan ten, and Colman three. When Colman was gone back into his own country, God’s servant, Tuda, was made bishop of the Northumbrians in his place, having been instructed and ordained bishop among the Southern Scots, having also the ecclesiastical tonsure of his crown, according to the custom of that province, and observing the Catholic time of Easter. He was a good and religious man, but governed his church a very short time; he came out of Scotland whilst Colman was yet bishop, and, both by word and example, diligently taught all persons those things that appertain to the faith and truth. But Eata, who was abbot of the monastery of Melros, a most reverend and meek man, was appointed abbot over the brethren that stayed in the church of Lindisfarne, when the Scots went away; they say, Colman, upon his departure, requested and obtained this of King Oswy, because Eata was one of Aidan’s twelve boys of the English nation, whom he received when first made bishop there, to be instructed in Christ; for the king much loved Bishop Colman, on account of his singular discretion. This is the same Eata, who, not long after, was made bishop of the same church of Lindisfarne. Colman carried home with him part of the bones of the most reverend Father Aidan, and left part of them in the church where he had presided, ordering them to be interred in the sacristy. The place which he governed shows how frugal he and his predecessors were, for there were very few houses besides the church found at their departure; indeed, no more than were barely sufficient for their daily residence; they had also no money, but cattle; for if they received any money from rich persons, they immediately gave it to the poor; there being no need to gather money, or provide houses for the entertainment of the great men of the world; for such never resorted to the church, except to pray and hear the word of God. The king himself, when opportunity offered, came only with five or six servants, and having performed his devotions in the church, departed. But if they happened to take a repast there, they were satisfied with only the plain and daily food of the brethren, and required no more; for the whole care of those teachers was to serve God, not the world—to feed the soul, and not the belly. For this reason the religious habit was at that time in great veneration; so that wheresoever any clergyman or monk happened to come, he was joyfully received by all persons, as God’s servant; and if they chanced to meet him upon the way, they ran to him, and bowing, were glad to be signed with his hand, or blessed with his mouth. Great attention was also paid to their exhortations; and on Sundays they flocked eagerly to the church, or the monasteries, not to feed their bodies, but to hear the word of God; and if any priest happened to come into a village, the inhabitants flocked together to hear from him the word of life; for the priests and clergymen went into the villages on no other account than to preach, baptize, visit the sick, and, in few words, to take care of souls; and they were so free from worldly avarice, that none of them received lands and possessions for building monasteries, unless they were compelled to do so by the temporal authorities; which custom was for some time after observed in all the churches of the Northumbrians. But enough has been now said on this subject.