CHAPTER VII. The suppression of Pelagianism in Britain, by the arrival of Garmon and Lupus from the Continent. The state of the British church during the fifth century. THE troublesome state of affairs in this country, during the commencement of the fifth century, has been the subject of our investigation; but the commotions of a religious kind were not less violent than those of a civil nature. The disputes respecting the tenets of Pelagius increased to that degree that it became necessary to have recourse to the interposition of foreign divines; while at the same time we are informed that a foreigner was the means of first introducing those disputes among the Britons. This is said to have been done about the year 420; but it seems hardly credible that the native country of Pelagius should continue uninfected with his errors until that time. But it may have been in this case something similar to other instances, when the commencement of any thing prosperous or adverse is frequently dated from the time noted by some conspicuous incident. There were Britons, as well as persons from other countries of western Europe, who were in the habit of visiting Palestine: to these Pelagius had the opportunity of communicating his sentiments; and these men having imbibed the Pelagian errors, would consequently convey them home on their return. But however this may have been, those errors taining material injury by the withdrawing of that protection afforded by the Rómans; and by the secession of many eminent men from the island now when it ceased to continue subject to the imperial government. We shall find these remarks verified by what we shall have to advance in the ensuing chapter. CHAPTER VII. The suppression of Pelagianism in Britain, by the arrival of Garmon and Lupus from the Continent. The state of the British church during the fifth century. THE troublesome state of affairs in this country, during the commencement of the fifth century, has been the subject of our investigation; but the commotions of a religious kind were not less violent than those of a civil nature. The disputes respecting the tenets of Pelagius increased to that degree that it became necessary to have recourse to the interposition of foreign divines; while at the same time we are informed that a foreigner was the means of first introducing those disputes among the Britons. This is said to have been done about the year 420; but it seems hardly credible that the native country of Pelagius should continue uninfected with his errors until that time. But it may have been in this case something similar to other instances, when the commencement of any thing prosperous or adverse is frequently dated from the time noted by some conspicuous incident. There were Britons, as well as persons from other countries of western Europe, who were in the habit of visiting Palestine: to these Pelagius had the opportunity of communicating his sentiments; and these men having imbibed the errors, would consequently convey them return. But however this may have be soon made considerable progress in the British church; so that at a period when the country was sufficiently harassed, as we have seen, with intestine commotions, the church also was disturbed by the diffusion of novel opinions in religion. Britain was so utterly destitute of able divines, to oppose the progress of these errors, that recourse was had to the aid of the Gallican church, which itself had been considerably exercised in that controversy. The Popish historians here find, as they imagine, a fit opportunity for proving the supreme authority of the church of Rome, at so early a period; affirming that Pope Celestine, upon the representation of Palladius then at Rome, enjoined the bishops of Gaul to appoint proper persons to go over to the island on this service. This supposition has been ably refuted by Bishop Stillingfleet; and had there been truth in it, Bede would not have omitted so important a circumstance. The account of that historian is as follows: “The Pelagian heresy, brought over by Agricola the son of Severianus, a bishop of Gaul and a Pelagian, had infected the faith of the British Christians, with its contagious influence. But the Britons, although not prone to embrace this perverse doctrine, so derogatory to the honour of Divine Grace; yet, not being sufficiently expert of themselves to confute the subtle and pernicious arguments of its abettors, they had recourse to the salutary measure of requesting the assistance of the Gallican bishops.* In consequence of this a synod was convened in Gaul, and enquiry was made who were the most proper persons to undertake such a mission, when by unanimous consent Germanus, bishop of In the Book of Landaff, as referred to by Abp. Usher, p. 182, it appears that the British church had frequently sent over to implore the assistance of their brethren in France, previous to the coming over of Germanus and Lupus. * Auxerre, and Lupus, bishop of Troyes, were deemed the most proper persons to go over to establish the Britons in the true faith." These holy men, thus sanctioned by the church, and set apart by their prayers, crossed the seas, and arrived in Britain A.D. 429. Both Germanus and Lupus, or, as the Welsh historians call them, Garmon and Bleiddian, are spoken of as men eminent for personal sanctity, and their profound skill in ecclesiastical controversy; and indeed from their singular success, in accomplishing the mission confided to them, and by all they did in Britain, we have reason to consider them as no mean men. The necessity of their coming over, at the same time, indicates the helpless situation of the church in this island; the Britons being as unable to oppose their spiritual as their temporal enemies, without the aid of foreign auxiliaries. ' Garmon was the son of Rhedyw, or Ridigius, and the uncle of Emyr Llydaw, an Armoric prince, who, with many of his children, are ranked among the saints of that age. Among other marks of veneration for the memory of Garmon, the metropolitan church of the Cornish Britons bore his name. Several churches in Wales are dedicated to him under the name of St. Harmon.t Lupus, or Bleiddian, was brother to the celebrated Vincentius Lirinensis, the author of the Commonitorium. It is to his memory that the church of LlanBleiddian, in Glamorgan, is dedicated. It appears a little remarkable, that the Gallican * Bede denominates these Gallican divines, Apostolici Sacerdotes, Germanus Altisiodorensis et Lupus Trecassenæ civitatis Episcopi. + See Owen, in his Cambrian Biography, where he takes his information from Achau'r Saint; and Mr. Whitaker's History of the ancient Cathedral of Cornwall, Vol. II. p. 120, &c. |