It is by no means impossible, that, for an end so worthy, Providence on some occasions might directly have interposed.  The books which contain the history of this time and change are little else than a narrative of miracles,—­frequently, however, with such apparent marks of weakness or design that they afford little encouragement to insist on them.  They were then received with a blind credulity:  they have been since rejected with as undistinguishing a disregard.  But as it is not in my design nor inclination, nor indeed in my power, either to establish or refute these stories, it is sufficient to observe, that the reality or opinion of such miracles was the principal cause of the early acceptance and rapid progress of Christianity in this island.  Other causes undoubtedly concurred; and it will be more to our purpose to consider some of the human and politic ways by which religion was advanced in this nation, and those more particularly by which the monastic institution, then interwoven with Christianity, and making an equal progress with it, attained to so high a pitch, of property and power, so as, in a time extremely short, to form a kind of order, and that not the least considerable, in the state.

FOOTNOTES: 

[27] Leges Inae, 32, De Cambrico Homine Agrum possidente.—­Id. 54

[28] “Veteri usus augurio,” says Henry of Huntingdon, p. 321.

[29] Bede, Hist.  Eccl.  Lib.  II. c 13.

[30] Deos gentiles, et solem vel lunam, ignem vel fluvium, torrentem vel saxa, vel alicujus generis arborum ligna.—­L.  Cnut. 5.—­Superstitiosus ille conventus, qui Frithgear dicitur, circa lapidem, arborem, fontem.—­Leg.  Presb.  Northumb.

[31] Spelman’s Glossary, Tit. eod.

[32] The night-mare.

[33] L. Inae, 26.

[34] Oslacus ... promissa caesarie heros.—­Chron.  Saxon. 123.

[35] L. AElfred. 31.  L. Cnut. apud Brompt. 27.

[36] Eadgarus nobilibus torquium largitor.—­Chron.  Sax. 123 Bed.  Hist.  Eccl.  Lib.  IV. c. 29.

CHAPTER II.

ESTABLISHMENT OF CHRISTIANITY—­OF MONASTIC INSTITUTIONS—­AND OF THEIR EFFECTS.

The marriage of Ethelbert to a Christian princess was, we have seen, a means of introducing Christianity into his dominions.  The same influence contributed to extend it in the other kingdoms of the Heptarchy, the sovereigns of which were generally converted by their wives.  Among the ancient nations of Germany, the female sex was possessed not only of its natural and common ascendant, but it was believed peculiarly sacred,[37] and favored with more frequent revelations of the Divine will; women were therefore heard with an uncommon attention in all deliberations, and particularly in those that regarded religion.  The Pagan superstition of the North furnished, in this instance, a principle which contributed to its own destruction.