THE HISTORY OF THE CHURCH OF ENGLAND.  
Compiled by Venerable Bede, Englishman.  
Translated out of Latin in to English by Thomas Stapleton Student in Divinity.  
You being sometimes strangers and enemies in understanding etc. 
Coloss. 1●  He hath now reconciled in the body of his flesh through death etc. If yet ye continue grounded and steadfast in the Faith, and be not moved away from the hope of the gospel, which ye have heard, which hath been preached among all creatures under heaven.  
SPES ALIT AGRICOLAS  
Imprinted at Antwerp by john Laet, at the sign of the Rape: with Privilege. Anno. 1565.  
E. R.  
God save the Queen.   

TO THE RIGHT EXCELLENT AND MOST GRATIOUSE PRINCESS, ELIZABETH BY THE GRACE OF God Queen of England, France, and Ireland, defender of the Faith. (●●)  
IF THE mind of man (most gracious Sowerain) in respect of which we are made after the image of the highest, excelled not in passing degrees, the lump of mortal flesh, by means whereof it uttereth his natural functions, if the qualities of the one surmounted not infinitely the conditions of the other, neither should it seem worth the while to set pen to paper for defence of true religion, in these perilous times of schism and heresy, neither would it be sitting for one of my calling to commend such labours to the view of your Majesty. For, as in the writing I have good cause to remember that Truth purchaseth hatred, so in the commending of the same I can not forget that a young scholar, and base subject attempteth to talk with a right mighty Princess and his learned Sowerain. Notwithstanding, considering the inward man and better portion off myself, I have to comfort me both in the one, and in the other. In the one, respect of the profit which may arise hereby to the deceived consciences of my dear countrymen, your highness subjects, my regard to God's honour and zeal to the truth do make me less to fear the displeasure that may ensue. In the other your highness most gracious Clemency, and known good affection to be informed of the truth, enboldeth me to present particularly to your most Royal Majesty, that which I publish to the whole realms commodity. For as that which the body receiveth, the Head first veweth and considereth, so thought I most convenient, that the general history of the realm off England should first be commended to the princely head and sovereign governor of the same. Again, the history in Latin being dedicated by the Author to a king of this realm, one of your most Noble progenitors, it seemed no less than duty, that the translation and new publishing of it ought to come forth under your highness protection succeeding in the Imperial Crown of the same.  
The matter of the History is such, that if it may stand with your majesties pleasure to view and consider the same in whole or in part, your highness shall clearly see as well the miss informations of a few for displacing the ancient and right Christian faith, as also the way and mean of a speedy redress that may be had for the same, to the quietness of the greater part of your majesties most loyal and lowly subjects consciences. In this history it shall appear in what faith your noble Realm was christened, and hath almost these thousand years continued: to the glory of God, the enriching of the crown, and great wealth and quiet of the realm. In this history your highness shall see in how many and weighty points the pretended reformers of the church in your Grace's dominions have departed from the pattern of that sound and catholic faith planted first among Englishmen by holy S. Augustin our Apostle, and his virtuous company, described truly and sincerely by Venerable Bede, so called in all Christendom for his passing virtues and rare learning, the Author of this History. And to th'intent your highness intention bend to weightier considerations and affairs may spend no long time in espying out the particulars, I have gathered out of the whole History a number of diversities between the pretended religion of Protestants, and the primitive faith of the english church, and have annexed them straight joining to this our simple preface. May it please your most gracious highness to take a short view of it, and for more ample intelligence of every particular (if it shall so like your highness) to have a recourse to the book and chapter quoted.  
Beside the whole history of holy and learned S. Bede, I have published a short and necessary discourse to meet with the only argument of such as will pronounce this whole book to be but a farthel of papistry, a witness of corrupted doctrine, a testimony of that age and time which they have already condemned for the time of no true Christianite at all: of such I say as have altered the faith we were first Christened in, condemning our dear forefathers of almost these thousand years, the Christian inhabitants of your grace's dominions. This I have done principally in ij● parts. In the first by express testimonies of holy Scripture, the psalms, the prophets, and the new Testament, by removing the objections of the adversaries taken out of holy Scripture, by the glorious success of these later 900. years in multiplying the faith of Christ through the world, last of all by clear and evident reasons I have proved that the faith of us Englishmen all these ix c. hundred years, could not possibly be a corrupted faith, traded up in superstitions, blindness, and idolatry, as it is falsely and wickedly surmised of many, but that it is the true and right Christianite no less than the first vj. c. years, and immediate succession of the Apostles. In the second part, where we gather a number of differences in doctrine, in ecclesiastical government, in the order and manner of proceeding, in the course and consequences of both religions, that first planted among us and so many hundred years continued, and this presently preached and pretended, I have showed by the testimonies of the most ancient and approved Fathers, of the Counsels and histories of that time, that in all such differences our faith first planted and hitherto continued among us, agreeth and concurreth with the practice and b●elefe of the first vj. c. years, the time approved by all men's consent for the right and pure Christianite. If it may stand with your majesties pleasure to weigh this double truth so clearly proved first out of God's holy word and evident reason, than out of the assured practice of the primitive church, your Grace shall quickly see a ready redress of present schisms, a compendious quieting of troubled consciences, and an open path to return to the faith, without which is no salvation. As we know right well, the meaning of your gracious highness to be already seriously bend to have the truth tried and to be sincerely published through all your Grace's dominions, so to the end that this godly zeal may in your majesties most Princely heart the more be kindled and confirmed, most humbly and lowly I beseech the same, to behold a few examples of the most puissant Princes that have been in Christendom, which in that singular virtue have principally excelled.  
At what time Princes and Emperors (having certain hundred years fought and strived all in vain against the light of the gospel and publishing of Christian religion) began at length them selves to take the sweet yoke of Christ, to submit their Sceptres to his holy Cross, and joining devout humility with worldly policy began to procure their soul health, and to provide for the world to come, than the prophecy of isaiah was in them fulfiled saying to the church of Christ. Behold I will stretch out mine hand to the gentiles, and set up my token to the people. 
Esaiae. 49.  They shall bring thee thy sons in their laps, and carry their daughters unto thee upon their shoulders. For kings shall be thy nursing Fathers, and Queens shall be thy nursing mothers. They shall fall down before thee: etc. et. Then their chief endeavour and principal care hath been to maintain the only Catholic faith in their dominions, and to chase eftsoons all schisms and heresies that from time to time sprang up among. Constantin the great (worthily so called for sundry respects) the Arrian heresy under him arising, laboured by all means possible and seemly to his princely vocation to quench the same. For this purpose, first he directed that learned and virtuous Father Osius bishop of Corduba in Spain, 
Niceph. li. ●. cap. 12.  to the churches of AEgypte where the terrible tragedy of that heinous heresy began, with his letters of exhortation to reconcile them again which were divided in matters of the faith. 
Cap. 13.  He written also to Arrius himself and Alexander the bishop of Alexandria, persuading with them to come to agreement and accord. After (all this fuffising not) at the motion and order of the virtuous bishops of that time and by their ordinary means, 
In praefat. Nic. Con.  he caused the truth of the controversy to be inquired, examined, and discussed in a full and general Council held at Nice, where he presented himself bearing the charges of the bishops that dwelled far of. 
Nicep. lib. 8. cap. 14.  After this council according to the determination of those holy Fathers, for quieting the church, he banished Arrius, Theognis, Eu●ebius of Nicomedia, and other masters of that sect. He talked also and commoned with Acesius a bishop of the novatians, labouring to win him to the Catholic church again. Being troubled also with Donatus and his complices breeding then a new sect in Christ's church, against Caecilianus their lawful bishop, he written unto Miltiades then Pope of Rome to decide the matter, 
Idem li. 7. cap. 42.  and directed a commission out of his own Court for the better expedition of the same. Thus laboured that virtuous and Christian Emperor Constantin the great to maintain the unite of Christ's church, and to abolish all heresies in the provinces of the whole world then subject unto him. This glass he left to his posterity other Christian Princes to look on.  
Valentinian the first, the next catholic Emperor of any continuance after Constantin, 
Hist. tripart. libr. 8. c. 13.  so earnestly tendered the catholic religion, that when Valens his brother the Arrian Emperor of the East, demanded aid of him against the goths, then breaking in to the Roman empire, he answered that being an heretic, it could not stand with his conscience and religion to help him: 
2. par. 19● &. 25.  fearing worthily the check that God by the mouth of jehu gave to josaphat king of ●uda, for aiding the Apostata and Idolater Achab, king of Israel. Theodosius successor of Valens in the East called also the great for his worthy and princely qualities, for the maintenance of the catholic faith of Christ's church, published an edict against the Arrians and the Manichees, whereby he imbarred them all manner of assembles, 
L. Omnes Vet●●ae. cod. de he. et Manich.  preaching or teaching, banished them out of cities and places of resort commanding also no man should company with them. Again the same Emperor after much disputations and conferences had with the Arrians, perceiving at length by the advise of Sis●nius, that they agreed not among themselves, nor approved the learned writers in Christ's church before their time (both which great faults are evident in the principal promoters of this new pretended religion) utterly to extinguish all heresy, and for a final extirping of schism, 
Socrates li. 5. c. 10. S●zomenus lib. 1. c. 17.  he with Gratian commanded expressly, that such doctrine and religion only should take place, as Damasus, than Pope off Rome, taught and allowed.  
Honorius and Arcadius sons to Theodosius, followed the godly steps of the virtuous Prince their Father. Thereupon Arcadius by the stout advise of Chrisostom would not grant to Gainas a famous Scythian Captain under him one poor corner in all the East to practise his Arrian profession in. 
Niceph. li. 13. c. 5.  Honorius likewise having information of the horrible schisms of the Donatists in Africa, directed in commission thither Marcellinus to be present at a general assemble in Carthage of the caholike bishops and the Donatists, 
Tom. 7.  as it appeareth by the conferences of that assemble yet extant in the works of S. Augustin.  
How diligent Theodosius the second next successor to the foresaid Emperors was in extirping the heresy of Nestorius, and in setting forth the right doctrine touching the godhead of the holy Ghost against Macedonius and his scholars, the writings of Cyrillus ad Reginas, and to Theodosius himself do evidently declare.  
After these Marcianus the Emperor with that virtuous princess Pulcheria laboured diligently to extinguish the heresy of Eutyches, as it may appear by sundry epistles of learned Leo then Pope of Rome soliciting eftsoons the Emperor thereto, and by the Acts of the fourth general council of Chalcedon. Which not long after him justinus the Emperor, 
Niceph. li. 17. c. 2●  with s●ch Christian zeal defended that he caused Severus the schismatical bishop of Antioch to have his tongue cut out for the daily blasphemies he uttered against that council. 
Cap. 9  justinian also his successor caused all the heretical books and writings of the said Severus and other to be burned and made it death to any that kept or used any such books. The Christian zeal of this Emperor toward the maintenance of Christian religion is declaredin the fift general council kept at Constantinople against sundry heresies. 
Cap. 27.  Procopius commending the earnest and virtuous zeal of this Emperor, 
De ●ello vandalico. lib. 4.  writeth that he would never admit Gelimerius a valiant Captain and one that had done him noble service joining with Belisarius in the wars against the Wandalls, unto the order of his nobility, because he was infected with the Arrian heresy.  
Such hath always been (most gracious Sowerain) the virtuous zeal of the wisest and most politic Princes to extirpate heresies and false religion out of their dominions, knowing right well, that none are better subjects to the Prince than such as most devoutly serve almighty God. And again that nothing more highly pleaseth God than that a prince do farther and set forth the true service and worshipping of him. Such a one was king David, of whom therefore God said. I have found David a man according to my heart's desire. 
Act. 13.  And these Emperors here specified, as they tendered most the setting forth of true religion, and abolishment of the false, so prospered they most of all other in worldly respects. For as under Constantin the great first by us mentioned the empire most flourished, and was then first placed in the East, the city of Byzance being then magnificently enlarged, and called Constantinople of that most mighty emperors name, as he had divers and most glorious conquests against the tyrants, Maxentius, Licinius, and other foreign barbarous enemies, 
Pr●copius lib. 1. 2. 3. &. 4.  so (to let pass the other) justinian the last of us mentioned was he that most gloriously restored up again the Majesty of the Roman empire then almost fallen flat down, chase the Wandals out of Africa, cleared Italy and the west empire of the goths, extinguishing utterly the Huns in Graece, and having most noble victories against the Persians.  
Long it were particularly to discourse upon the Princes of every singular province in Christendom, and to notice unto your highness, the zeal, diligence, and endeavour of each one in extirping heresy and schisms. Yet to th'intent it may appear that the one Imperial Crown of Christendom being parted in to several realms and dominions, the zeal of each one in the particular provinces was no less to maintain the unite off Christ's church, then when the whole was under the monarchy of one Empire, may it please your most gracious highness to call to remembrance that this Christian and godly zeal hath been in the Princes of several countries so glorious and evident, that in respect of the same, most honourable titles have been appropriated to the royal Crowns of such personages.  
To the Imperial Crown of your Majesty, the Noble and glorious title of Defender of the faith hath been of late years annexed and perpetually given by the S●e Apostolic, for the most godly and learned work of your highness most noble Father, our late dread Sovereign, in defence of the seven holy Sacraments of Christ's Church (off which the scholars of Geneva have taken away five) and against the wicked heresies of that lewd Apostata Martin Luther. To the crown of Spain for the great zeal of king Alphonsus in extirping the Arrian heresy, 
Michael Ritiu● N●a politanus.  above 800. years past, the title of Catholic was annexed, and continueth yet hitherto unblemished. To the crown of the french king for the passing zeal of those princes (namely of Clovis the first Chrsten king, of Charlemagne, of Philippe surnamed August) in extirping heresies from time to time out of their dominions, 
Les annal●s de Fiant  the title of Most Christian, hath also been appropriated from the time of Pippin and Charlemaign his Son hitherto.  
Though I abstain (to avoid prolixity) the farther recital of particular Princes, yet may it please your most excellent Majesty favourably to attend to one or two examples more for the extirping of the heresies of john wicleff and the Bohems, containing in many points the doctrine now preached for the very true word off God.  
In the history of Polidore we read of that Noble prince and of most worthy memory Henry the fift one of your highness most noble lineal progenitors, 
Lib. 12.  that having called a Parliament, and decreed therein a voyage in to France for recovery of his right, the money being gathered, soldiers pressed, all things prepared for that enterprise, yet the general Council of Constance then being appointed, he stayed his pri●at quarrel for God's cause, directed his legars unto the Council, expected the fine thereof, and in the mean while appeased the rebellion of john Oldecastle labouring by force and disobedience against his Sowerain (as the new Wicleffs do presently in France and Scotland) to maintain the heresy of Wicleff, and pronounced traitors all the adherents of that wicked sect. By this speedy diligence of that gracious Prince, both that heresy was then quailed in your highness dominions, and (as Polidore noteth) the Noble victories of that valiant prince ensued: God undoubtedly prospering his affairs, who had preferred the quarrel of him, before his own prepared voyage.  
It is now a hundred years and more sense the time that the kingdom of Bemeland being grievously mangled and almost destroyed with civil sedition through the schisms and heresies planted there by the same Wicleff and Huss, 
Cromerus i● e●ist. ad Proceres Poloniae.  was offered of the people itself to the king of Poole Vladislaus to have and rule it as his own, setting among them some quiet order of government. But because of the heresies than praevailing, it was of that virtuous Prince utterly refused. Yea war also was threatened them unless they agreed and reconciled themselves to the Catholic church.  
If it may like your most excellent highness after the pattern and examples of these most puissant and virtuous Princes to proceed in your most gracious meaning to the publishing of the true christian faith (which is but one, and not new) through your grace's dominions, as all Christendom heartily wisheth, the view and consideration of this present history, a worthy and most authentic witness of the first and true Christian faith planted in your Grace's dominions, with that which is annexed to prove it a right and uncorrupted faith, shall not a little (I trust in God, in whose hands the hearts of Princes are) move and farther your highness virtuous intent to the speedy achieving of that it desireth. For faith being one (as the Apostle expressly saith) that one faith being proved to be the same which was firstgraffed in the hearts of englishmen, and the many faiths of protestants being found different from the same in more than forty clear differences gathered out of this present history (which reporteth not all, but a few by occasion) it must remain undoubted, the pretended faith of protestants to be but a bastard slip proceeding of an other stock (as partly of old renewed heresies, partly of new forged interpretations upon the written text of God's word) and therefore not to be rooted in your grace's dominions, lest in time, as heresies have done in Grece and Africa, it overgrowe the true branches of the natural tree, consume the springe of true Christianite, and suck out the joys of all right religion: leaving to the realm the bark and rind only, to be called christians. Which lamentable case the more every Christian heart abhorreth, and your highness most gracious meaning especially detesteth, the more it is of us your highness most lowly and loyal subjects to be wished and daily to be prayed for at the dreadful throne of God's deep mercy, that it may please his goodness so to direct the heart of your highness, so to inspire with his heavenly grace the most gracious meaning of your Majesty, that it may wholly and perfectly be bend to the restoring of the one catholic and Apostolical faith of Christendom, to the extirping of schism and heresy, and to the publishing of God's true service. Al to the honour of almighty God, to the contentation of your majesties pleasure, and to the wealth of your grace's dominions. The which God of his tender mercy, through the merits of his dear Son, and intercession of all blessed Saints in heaven, grant. Amen.  Your highness most lowly subject, and bounden orator, Thomas Stapleton.  

DIFFERENCES BETWEEN THE PRIMITIVE FAITH OF ENGLAND CONTINUED ALMOST THEse thousand years, and the late pretenced faith of protestants: gathered out of the History of the church of England compiled by Venerable Bede an English man, above DCCC. years paste.  
BEcause if the saith first planted among us englishmen, was no right Christian faith at all, than protestants (if their faith be right) are n●w the Apostles of England, let us consider what Apostolical marks we find in our first preachers, wan●ing in protestants.  
S. Augustin our Apostle, showed Signum Apostolatus sui in omni pa●ientia in signis & prodigijs: 
●. Cor. 12.  the token of his Apostleship in all patience, in signs and miracles, as S, Paul writeth of himself to the Corinihians, whose Apostle also he was. And of such miracles wrought by our Apostle S. Augustin, and how Eth●lbert the first christian king of englishm●n, was thereby induced to the faith, the first book, the xxxuj. and the xxxi. chapters, Item the second book, the second chapter do evidenly testify. Miracles in confirmation of their doctrine protestants have yet wrought none.  
In the primitive church of the Apostles, we read, Creden in erat cor unum & anima una. 
Act. 4.  The multitude of them that believed, were of one heart and of one mind. How much our Apostles tendered this unite, it may appear in the second book, the two. Chapter, where they labour to reduce the old Britons to the unite of Christ's church. Nothing is more notorious in protestants, than their infamous dissension.  
Our Apostles and first preachers were sent by an ordinary vocation as Christ was sent of his Father, 
10. 〈◊〉. 20.  and of him the Apostles. The history reporteth their vocation in the first book, the twenty-three. Chap. Protestant's have first preached their doctrine without vocation or sending at all, such as the church of Christ requireth, as it is other where at large proved.  
If this enterprise be of men said Ga●aliel of the Apostles preaching, it shall perish. But if it be of God it shall not perish. 
Act. 5.  Our faith of England hath continued 900. years and upward. The protestants faith is already changed from Lutheran to sacramentary in the compass● of less than 20. years, and their primitive faith is lost, Luther being now accounted a very papist.  
S. Paul spieth. Fides est sperandarum substantia rerum. Faith is the ground or substance of things to be hoped for. 
Heb. 11.  And again, that the Just man liveth by his faith. 
Rom. 1.  Such faith putteth things by the belief and practise where off we may be saved. Such a faith our Apostles taught us. Our Crede, our sacraments, our laws and Canons ecclesiastical received of them do witness. The faith off protestants is (as I may so say) ablatarum substantia rerum. A substance or mass off things taken away and denied. It is a negative religion. It hath no affirmative doctrine but that which catholics had before. All that is their own, is but the denial of ours. This other where is proved, and may also presently appear by the differences which follow in doctrine between them and us.  

Differences in doctrine.  
Our Apostles said mass. In the first book, the xxv. Chap. it is mentioned. Item of their successors in the fourth book the xiv. and xxij. chap. Nothing is more horrible in the sight of protestants then Mass.  
In the Mass is an external sacrifice offered to God the Father the blessed body and blood off Christ himself. In the fife book the xxij. chap. this doctrine is expressly reported. This seemeth an extreme blasphemy to protestants.  
This sacrifice is taught to ●e propitiatory in the iiii. book, the xxii. chap. Protestants abhor utterly such doctrine.  
Off confession off sins made to the priest the fourth book doth witness in the xxv. chap. and xxvii. chap. This sacrament in the faith off protestants off our country is abolished.  
Satisfaction and penance for sin enjoined, appeareth in the fourth book the xxv. chap. also: which in like manner the court off protestants admitteth not.  
Merit off good works in the history is eftsoons justified. In the. 4. book the 14. and 15. chap. This doctrine seemeth to protestants prejudicial they say to God's glory, but in deed to their licentious liberty.  
Intercession off Saints protestants abhor. The practice thereof appeareth in this history in the first book the xx. chapter before we had the faith, and in the iiii. book the xiiii. chap. after the faith received.  
The clergy off our primitive church after holy orders taken, do not marry. In the first book the xxvii. chap. Now after holy orders and vow both to the contrary, priests do marry.  
In our primitive church the vow of chastity both off men and women was thought godly and practised. See the history the 3. book the 8. and 27. chap. the 4. b. the 23. chap. and in many other places. Such vows now are broken, are esteemed damnable, are not so much as allowed in such as would embrace that perfection commended in the gospel and universally practised in the primitive church off the first v. C. years.  
Such monks and virgins lived in cloister, in obedience, in poverty. It appeareth through out all the three last books off the history. Namely in the 3. book the 8. chap. and the 4. book the 6. chap. All such cloisters and orders the religion off protestants hath over thrown as a state damnable and wicked.  
Prayer for the dead, dirige over night and Requien Mass on the morning was an accustomed matter in our primitive church. Witnesseth this history the iij. book and ij. chap. I ten the iiij. boo. the xxj. chap. This devotion the sober faith of protestāns esteemeth as abomination before god.  
Reservation of the blessed Sacrament thought no superstition in our primitive church, or profanation of the sacrament. lib. 4. cap. 24.  
Howseling before death used as necessary for all true christians. As the practice specified in this history witnesseth lib. 4. ca 3. & 24. Protestant's under pretence of a communion do wickedly bereave christian folk thereof.  
Consecrating of Monks and Nuns by the hands of bishops a practised solemnity in our primitive church. It appeareth in the 4. book the 19 and 23. chap. Protestant's by the liberty of their gospel laugh and scorn thereat.  
Commemoration of Saints at Mass time. In the fourth book the 14. and 18. chapters. In the communion of protestants such commemorations are excluded as superstitious and unlawful.  
Pilgrimage to holy places especially to Rome a much wont matter of all estates of our country in our primitive church, the history witnesseth in the iiij. book the 3. a●d twenty-three. chapter. Item in the v. book, the seven. chap. Nothing soundeth more profane or barbarous in the religious ears of protestants then such devotion.  
Of relics of holy men, of the reverence used towards them and off miracles wrought by them the history is full. Namely the first book the 29. chap. the 3. book the 29. the iiij. book, the 6. chap. Nothing is more vile in the sight of protestants, than such reverence of Christians.  
Blessing with the sign of the Cross, accounted no superstition but practised for godly and good, in our primitive church, witnesseth the history in the iiij. book the xxiv. chapter: and in the v. book the ij. chapter. In the devotion of protestants it is esteemed for magic.  
Solemnites of Christian burial protestants despise and set light by, terming it a vain of gentilite or heathen superstition. The devotion of our primitive church was to be buried in monasteries, churches and chapels, as it appeareth in the history, in the second book the iij. chap. the third book the viii. chap. and otherwhere.  
Benediction of the bishop, whereby the superiority of the spiritual pastor over the lay, according to the reasoning of S. Paul, evidently appeareth, is to be read in this history of our primitive Church, 
Hebr. 7.  in the iiii. book, the xi. chap. Protestants confounding all good order, do scorn at this also.  
The service of the church was at the first planting of our faith in the latin and learned tongue, as it may appear in the first book, the xxix. chapter and the iiii. book the xviii. chap. This protestants have altered both against due order, and condemning wickedly other parts of Christendom for the contrary.  
Altars protestants have plucked down contrary to the order of our primitive faith, as this history witnesseth in the first book, the xxix. chap. And in the second book, the xiv. chap.  
Altar clothes and holy vestments the profane saith of protestāns admitteth not. Our primitive church used them, witnesseth the History, in the first book the xxix. chap.  
Holy vessels in like manner for the due administration of Christ's holy Sacraments, protestans both diminishing the number of them and profaning the right use of such as they keep, know none. Our first faith had and used them. The history reporteth it in the first book the xxix. chap. and in the second book the last chapter.  
Holy water protestants abhor. Our first faith used it. In the history 〈◊〉 appeareth. In the first book the xxix. chap.  
Nothing is more reviled of protestants, than the ecclesiastical tonsure of the clergy. How, after what manner, and wherefore the church of Christ useth it, the history disputeth and showeth at large, in the fift book the xxii. chapter, toward the end.  
Our primitive church was governed by Synods of the clergy only, in determining controversies ecclesiastical. The History declareth this practice in the first book, the two. chap. the fourth book the v. chap. the xvii. chap. and xxviii. chap. Protestants have called the determination of ecclesiastical matters from thence to the lay Court only.  
The spiritual rulers of our primitive church were bishops and pastors duly consecrated. It appeareth in the History, the first book the 27. chap. and the second book the 3. chap. Protestants have no such due consecration, no true bishops at all.  
Protestants have brought the supreme government of the church to the lay authority. In the primitive faith of our country the lay was subject to the bishop in spiritual causes, Peruse the xiii. and xxii. chapters of the third book.  
Last of all, the final determination of spiritual causes in our primitive Church rested in the See Apostolic of Rome. This practice appeareth in the second book the iiii. the xvii. and the xx. chapters. Item in the fift book the xx. chap. How far that See is now detested by the sober religion of protestants, all men do see.  
To note how differently the Catholic faith of all Christendom was first planted in our country, and the parted faith of protestants hath corrupted the same, the first difference is clear herein that our first Catholic faith we received of the See of Rome. This heresy hath begun by first departing from that See. The Apostles of our faith came from Rome, the messengers of these schisms began first by scattering from the See Apostolic of Rome. How we received our faith of Rome, the later chapters of the first book, and the first of the second do testify.  
Again our faith was first preached with Cross and procession. Lib. 1. cap. 25. These heresies first raged by throwing down the Cross, and altering the procession therewith.  
Our first Apostles were monks. See the first book, the xxiii. chap. and the third book the three chap. The first preachers of protestants have been Apostatas. Luther, Oecolampadius, Bucer, Peter Martyr, Barnes, Barlow and other.  
The first imps off our faith, the first scholars off our Apostles were holy and virtuous men. Read the xxuj. chap. of the third book. 
In postilla magna in Dom. ●. Ad.  The brood of protestants in the very first issue hath been so enormous, that Luther the holy Father thereof confesseth his scholars to be under him far more wicked, than they were before under the Pope.  
The first preaechers of our faith lived Apostolically in voluntary poverty, as the history reporteth in the first book the xxuj. chap. This Apostolical perfection, protestāns bearing themselves for the Apostles of England, neither practise themselves, neither can abide it in other.  
As touching the effect and consequences of both religions, our faith builded up monasteries and churches as the history reporteth in the first book the 32. chap. in the third book, the iij. and xxxiij. chap. Iten in the fourth book the iij. chap. Protestants have thrown down many, erected none.  
By the first Christians off our faith, God was both served day and night, as in the fourth book the seven. chap. it is expressly mentioned. Protestants have abolished all service off God by night, and done to the devil a most acceptable sacrifice.  
By the devotion of the people first embracing our catholic faith much voluntary oblations were made to the church, as in the first book the xxvij. chap. it appeareth. By the reckless religion off protestants due oblations are denied to the church.  
Princes endued the church with possessions and revenues, moved with devotion and fear of God. 
Li. 2. ca 3. lib. 4. ca 3. & 16.  The lose lewdness off protestants have stirred Princes to take from the church possessions so given.  
Last of all our first faith reduced the Scottishmen living then in schism to the unite of the Catholic church. 
Li. 2. ca 4. li. 3. ca 25.  This late alteration hath removed them from unite to schism.  
All these differences touching doctrine and ecclesiastical government, are proved to concur with the belief and practise of the first vj. C. years, in the second part of the Fortress of our first faith set forth presently with the History.  
ET Privati & Brabantici Regiae Maiestatis Consilij diplomate cautum est ne quis infra quadriennium proximum Historiam ecclesiasticam gentis Anglorum, Authore Venerabili Beda Presb. a Thoma Stapletono in Anglicum sermonem versam, per omnes Burgundicae ditionis regiones imprimat aut alibi impressam distrahat aliter quám eidem Thomae videbitur, sub poena in Diplomate constituta.  
Datum Bruxellae. 20. & 23. Junii. 1565. Subsig. Bourgeois. Facuwez.    

THE PREFACE TO THE READER.  
THe kingdom of heaven is compared in holy scripture (christian Reader) to a merchant adventurer, which seeking and travailing to find precious stones, 
Matt. 13.  having at length found out one of singular and most excellent value, goeth and selleth all that he hath to buy that one. What this singular and most excellent pearl is, whereunto the kingdom of heaven is compared, if we weigh and ponder diligently, we shall find it to be no other thing, than the Faith in Christ jesus, whereby the kingdom of heaven is undoubtedly purchased. This pearl is of price so singular, and of value so excellent, that to get it we sell all that we have, we renounce the world, the flesh and the devil with all the pomp thereof, we cleave only to this, we profess to live and die in it. This precious pearl off Faith, this singular jewel of true belief, this heavenly treasure off the right knoweleadge off God and off his commandments, as all nations at one time received not, 
Act. 14.  God off his secret and right justice sufferring the Nations to walk on their ways, but in several ages, and by several means, as and when it pleased God was opened and made manifest, so have all nations not only for that, sold all which they had, yielding and submitting themselves only and wholly thereto, but also have steadfastly and assuredly cleaved unto it, have by long succession preserved it, and enjoyed it. If any have in time utterly lost this most excellent and rare jewel (as we see, alas, all the south and all most all the East part of the world hath) the cause thereof hath been the alteration, and new devised furbishing of that pearl from the former and natural shape thereof, first and formest received. Such nations and parts of the world as have in many ages and, do yet keep and enjoy this rich and princely treasure, do therefore yet keep it and enjoy it because they continue and remain in it after such order and manner only, as they received it: because they keep it as they found it, because they continue it, as they begun it. Of the first if we remember the breaking in of the Wandals in to Africa about the year of our Lord 400. men soon after infected with the Arrian heresy, if we call to mind the great rage and tumult of heresies, in the Greek Church, Arrians, Macedonians, Eutychians, Monothelites, and a numbered of such other, if we will trust the report and course of Histories thereof, we shall evidently see, that this inestimable jewel off the Christian faith hath in Africa and Grece utterly been lost, because they departed from the first pattern delivered unto them, because they altered the faith first received among them, briefly because they yielded to heresies. Of the later if we have an eye to the uniformite of the Christian faith first received in all such countries as yet remain Christians, with the faith first planted and graffed among them, if we look to Italy, to France, to Spain, to the catholic territories of Grece, of Germany, of Suicerland, to the kingdoms of Pool, of Portugal, and of other main lands in other places off the world dispersed, where the precious jewel of this faith is known and enjoyed, we shall find that all those countries have and do therefore yet continue in the same, because they vary not from the first faith received, because they mangle not the jewel given unto them, neither alter the natural shape thereof, briefly because they believe all one thing and after one sort as their first teachers and Apostles believed and taught them. For why? They have well remembered the admonitions of S. Paul to the Corinthians converted by him to the faith of Christ, when he wrote unto them and said, Vigilate & state in fide. Wathch and stand in the faith● 
1. Cor. 16.  Also to Timothe by him in like manner christened, writing unto him and saying. O Timothee depositum custodi, devitans prophanas vocum novitates. 
1. Tim. 6.  O Timothe keep well that is committed to thy charge, avoiding profane novelties of words. And again to the Colossians, praising them for the faith received, if yet (saith he) ye continue steadfast and grounded in the faith, if we waver not from the hope of the gospel, which ye have heard, which hath been preached in all the world. 
Colos. 1.  All Christened Catholic countries have well remembered these lessons of the Apostle. And as many as have remembered and followed them, have remained and do yet remain in the faith of Christ, have long enjoined and do yet enjoy this rare and inestimable jewel compared to the kingdom of heaven. As all other countries have so done, so have we englishmen also these many hundred years kept and preserved sound and whole the precious pearl of right faith and belief, as long as we remained steadfast in the faith first planted and graffed among us, as long as we kept that which was committed unto us, as long as we wavered not from the gospel first received and universally preached through all the world, as S. Paul willeth us. But after we began to alter and poolish after our own new devices this ancient pearl so long kept among us, so universally made of and esteemed, after we forsook the first pattern off the Christian faith delivered unto us, we have fallen in to plenty of heresies, from one heresy to an other, from Lutheran to sacramentary, and so forth, we stand also in danger to fall (as other countries have done before us) from a false faith to no faith, from heresy to paganism.  
The which lamentable and dreadful state to the intent we may by the example of other countries, and by the advertisement of the Apostle beware and eschews, to the intent we lose not utterly in time this inestimable treasure off our Christian faith, that we may remember unde exiderimus, from whence we have fallen, I have thought good to put thee in mind, Christian Reader) of this precious jewel of our faith in Christ, what and of what manner it was, when wefirst received it, how and when we came by it, what force and authority it ought to bear with us, and last of all how far and wide it varieth from the pretended false faith of these wicked days. As touching the former points, what the faith first planted among us englisshmen was, how and when we received it, because it is a matter historical, in an History'ye shall read it. As concerning the later points, of what authority the faith then planted aught to be, and how notoriously the false faith of this time pretended, differeth from the same, because it is a matter of doctrine, a matter to be tried by learning, in a treatise by itself as far as our ability serveth, it shall be proved and tried. The history which must report the faith first planted amongeus, shall be no story of our own devising, no late compiled matter, where both for uncertainte of things so long passed, we might be much to seek, and for the case of controversies now moved, partialite might justly be suspected, but it shall be an history written in the fresh remembrance of our first Apostles, written above 800. years past, written of a right learned and holy Father of Christ's church, of a countryman of ours living and flourishing shortly after the faith so planted among us. Of the Author of this History and of the matter thereof we shall presently speak, if we first admonish thee, gentle Reader, that touching the treatise to fortify this faith, and therefore called, A Fortress of the faith first planted among us englishmen etc., and concerning all that therein shall be treated, you take the pains to readeth Introduction or first chapter thereof. In it you shall see what the whole containeth, what is of you to be looked for and of me to be performed.  
Touching the Author of this History, he was a countryman of ours borne in the north country, by Weimouth not far from Dyrrhan. 
Of the Author of this History.  He flourished in the year 730. He was a man of great learning and virtue, much reverenced not only at home, but also through out all Christendom even in his life, time and much more after his death. Of his rare learning and knowledge his writings yet extant, 
Of his learning.  are a clear and sufficient testimony. The protestants of basil have of late years set forth his whole works now extant, in eight tomes containing four great volumes. In them it appeareth that S. Bede was a man universally seen in all good learning, as well of humanity and philosophy as of divinity, expert off the tongues, ready in holy scriptures, perfectly conversant in the old fathers. He was so great a follower of S. Augustin, the worthiest pillar of the church sense the Apostles time, that his commentaries upon holy Scriptures both of the old and new Testament, are almost word for word out of S. Augustin. He was so diligent a reader of that learned Father, that whereas in the words of S. Augustin no perpetual commentary upon the epistles of S. Paul being extant, and yet that worthy Fathers in divers places of his learned works having by occasion touched and expounded every text of those epistles, Venerable Bede for the great profit of his posterity, as a man borne to edify Christ's Church, hath so gathered those scattered places out of the main sea off S. Augustins works, that placing them in order and fashion, he made a just and full commentary upon all the epistles of S. Paul with S. Augustins own words, noting to the reader always the book and chapter of S. Augustin, from whence he had taken those places. This work is entitled Collectanea Bedae. In which worthy work, we may doubt whom to marvel more at or commend. S. Augustin which had so oft in his works treated of S. Paul, and omitted no one sentence unexpounded, or S. Bede which so gathered into a just commentary the sayings of S. Augustin, meaning no such thing. As S. Bede was a great writer, so he was a continual preacher. His homilies yet extant do testify, made not only upon the gospels and epistles of the Sundays through out the year but also upon the festival days of saints. They are to be read in the seventh tome of his works. These homilies of his were so highly esteemed that (as Trithemius reporteth) they were openly read in churches, 
Lib. de scri. ecclesiasti.  while he yet lived, through out our country. Even as we read of holy Ephrem that learned deacon of Edessa, that his writings also were openly read in churches, 
Hieron. in Cata. vir. illust.  next after holy scripture. After his death they were received of other parts of Christendom, France especially (as Platin noteth) and are to this day read in principal feasts with no less authority and reverence then the homilies of S. Ambrose, 
In joan. 6.  S. Augustin, S. Gregory, and other. Briefly the whole occupation and business of this learned man was, to learn, to teach and to write, as in his own words placed after the end of this history he recordeth himself. Again for the more commendation of his learning, it is to be remembered what learned scholars he had. Among the rest the most famous were (as Polidore specifieth) Rabanus, 
Lib. 5. Histor.  Alcuinus, Claudius, and joannes Scotus, not the schoolman but an other of S. Benet's order. These were all famous and learned writers, as in Trithemius who hath written their lives the learned may read. Alcuinus S. Bedes scholar being sent of Offa king of the middleenglishmen in embassage to Charlemagne the first and most glorious Emperor of the Germans, was for his virtue and learning retained with the Emperor, and became his schoolmaster and instructor in all kind of good learning. He taught after at Paris, and persuaded the Emperor Charlemagne to erect there an university: which beginning with that virtuous fountain S. Bedes scholar and our country man, we see now to what a great river it hath multiplied, and how many learned men these seven. hundred years and upward have from thence been derived. To return to S. Bede, he had two learned brothers, Strabo, and Haymo both famous writers and lights of the church, as in Honorius, Trithemius, Platin, 
In joan. 6.  and other ecclesiastical writers it may be seen. And thus much of his learning, which who list farther to try, he may read his learned works, lately set forth (as I said) and much commended by the protestants themselves of basil. For more satisfying the english reader, I will after the preface place his whole life shortly written by Trithemius, with the enumeration of certain of his works in his time known.  
As touching the virtue of holy S. Bede, 
Of his virtue.  which properly commendeth an historiographer, and dischargeth him from all surmises and suspicions of false reporting or poetical feigning, it may be to any well meaning man a sufficient argument that even from the age of seven years (as he writeth himself) he lived in cloister and served almighty God day and night in religion to the last hour of his life, which was the continuance of lxv. years. All which time he so attended to prayer, to daily and hourly serving of God in the church, to private meditations, that (as one writeth) if ye consider his life, ye would think he had studied nothing, and again if ye behold his study, ye would suppose he had spent no time in prayer. For his great virtue and modesty he was in his life time called Venerable Bede, 
In vitae Bedae.  as Trithemius noteth, of whom also Platina in that sense speaketh, saying. 
In joan. 6.  Beda praeter graecae atque latinae linguae doctrinam quam non mediocriter tenuit, ob religionem e●iam atque modestiam Venerabilis cognomentum adeptus est. Bede was surnamed the Venerable for his religion and modesty: beside that he was learned in the Graeke and Latin tongue. 
Lib. 1.  Polydore alleging Bede in the history of our country, citeth him with these titles. Beda homo Anglus, quo nihil castius, nihil melius, nihil verius, & caet. Bede an english man, than whom none more chaste, none off more virtue, none of more truth, etc. With like commendation and reverence he is alleged of his learned posterity in all ages. In his life time not only at home with his own countrymen for his virtue and learning he was in high estimation, and in great credit with the nobility of our country, but also he was abroad with other Christian princes (being but a monk by profession) in great estimation and much reverenced. Therefore like as we read of S. Antony, S. Hierom, before his time, 
Tripart● hist. lib. 1. cap. 1. In Epist.  off S. Bernard and other after him, all monks and religious men, that in their private celles they had yet a care of public quiet, and like counsellors of the whole world they moved princes to their duty, so of holy S. Bede we read the same. For thus Platin reporteth of him. 
In joanne vj. 〈◊〉.  Cum Africa & Hispania á Sarracenis occuparetur, Beda, qui eisdem temporibus fuit, hanc calamitatem literis ad Principes Christiani nominis scriptis, lamentatus est: quo bellum in hosts Dei atque hominum susciperent. When Africa and Spain was taken and held of the Sarrazens, Bede which lived in that time, lamented this calamity in letters written to Christian Princes, to the intent that they should make wars against the enemies of God and men. Wherein both the virtuous zeal and religions care of common quiet in holy S. Bede appeareth, and the authority also which he had abroad with other Christian princes is signified. Unto whom also a little before his death in familiar letters he prophesied of the great waste of Europe and the West church, which soon after his death ensued by the Saracens. For as Africa by their means lost the faith and lacketh it yet, so Spain off late only recovered the faith again. Thus much off his learning and virtue. Other especials of his life, as where he was borne, how he lived and died, ye may partly read in his life written by Thrithemius, which we have translated and placed a part after the preface, partly in his own words following after th'end of this history.  
The Author of this history being a man of such learning and virtue, a countryman of ours, one that writeth the history of things done at home, done in his life time, or in few years before, the memory of them being yet fresh and new, it shall not need I trust to persuade the Reader in many words to give credit unto him in such things as he reporteth. Neither may I fear to prefer his authotite before the authority or report of any man that now liveth. For beside his learning and virtue, it is to be considered that he lived in a quiet time, 
Why the Author of this histories to be credited.  before these controversies which now so trouble Christendom, were moved. He is an indifferent reporter. There is no suspicion of parts taking, no prejudice of favouring either side, no fear of affection or misseiudgement to be gathered upon him. We have good cause to suspect the reports of Bale, of Fox, of Beacon and such other, which are known to maintain a faction and singular opinion lately sprung up, who report things passed many hundred years before their days. No such suspicion can be made of S. Bede, who lived above eight hundred years passed, and reporteth the planting of Christian religion among us englishmen, partly by that which he saw himself, partly by the report of such who either lived at the first coming in of Christendom to our country themselves, or were scholars to such● Who also was no maintainer of any sect or faction, but lived and died in the known common faith of Christendom, which then was, and is now but one.  
In this history therefore view and consider the coming in of Christian faith in to our country, 
Of the matter of the history.  the heavenly tidings brought to our Land, the course, increase, and multiplying thereof. The virtuous behaviour of our forefathers the first Christian englishmen. Peruse and mark the faith which they believed, the hope wherein they continued, the charity whereby they wrought. Their faith taught them to submit themselves to one supreme head in Christ's church the Apostolic Pope of Rome, Peter's successor, to whom holy Scripture telleth us the keys of the kingdom of heaven were given. 
〈◊〉 16.  Their faith taught them all such things as are now by protestants denied, as for the more part we have out of the history gathered by a numbered of differences, placed in the second part of the Fortress. Their hope and charity so wrought, that our dear country of England hath been more enriched with places erected to God's honour, and to the free maintenance of good learning, than any one country in all Christendom beside. Gather honey like bees out of this comfortable history of our country, not venom like spiders. Read it with charitable simplicity, not with suspicious curiosity, with virtuous charity, not with wicked malice. As for example. The fact of Saint Gregory described in the second book the first chapter of this history reporting how that holy man seeing in Rome certain of our countrymen set to be sold in the market, moved with their outward beauty, began to pity and lament their inward foul infidelity, holy S. Bede writeth diligently as an argument of his great good zeal and tendering of Christ's religion, and construeth it to the best, as no honest Reader can other wise do. But bawdy Bale according to the cleans of his spirit and holy gospel, like a venomous spider being filthy and unclean himself sucketh out a poisonned sense and meaning, charging that holy man with a most outrageous vice and not to be named. 
Sueton in Neron●.  So like an other Nero (who living in lewd lechery would not be persuaded that any was honest,) this old ribald, as in other stories he practised, maketh this history also, ministering no unhonest suspicion at all, nor giving any colour of unclean surmising, to serve his filthy appetit and beastly humour. It will better become the godly reader, and Christian heart to interpret all to the best. For in deed, none can think evil of other, which is not evil himself. 
●. Cor. 13.  charity, saith S. Paul, thinketh no evil, reoyseth not of iniquity, but is delighted in verity. Such charity if it had been in Bale and his fellow protestants, we should not now have had so many lewd lies and malicious surmises upon the lives of holy men, as are to be seen in the works of Bale, Fox, and other.  
In this history it shall be no loss time to peruse the learned, virtuous, and zealous epistles of certain Popes of Rome after S. Gregory, as of Bonifacius, Honorius, Vitalianus, and other to the kings of our country as well for the increasing of Christian faith, as for the extirping of Pelagians heresy, for the due observation of Easter, which all Christendom hitherto keepeth, and other like matters. While ye peruse this, ye may remember the lewd lies and slanderous reproaches of protestants daily preaching and writing that after S. Gregory all faith was lost, God's honour was trod under foot, all right religion was overturned and that by the Popes themselves. Better to bestow idle hours in such virtuous lessons as this History giveth, and more charitable to note the godly writings of the Popes here also comprised, then to pry out with bawdy Bale the evil lives of our superiors. Who were they as bad as the Pharisees or worse, yet they are to be obeyed by the commandment of our Saviour in such things as they say, though not to be followed in their doings. Truly monasteries being now thrown down, no examples of virtue and and perfection appearing in such as now preach and teach, all remembrance of Christian devotion would be forgotten, if the help of stories were not. 
Of the miracles, reported in this History.   
As touching the manifold miracles mentioned in this history, note the person that reporteth them, and the time they were done in, to wit, in the primitive church of the english nation. At the planting of a faith miracles are wrought of God by the hands of his faithful for more evidence thereof. Good life in such as newly receive the faith is more fervent. Visions and and working of miracles accompany those as live in such fervent goodness and perfection. We have therefore rather more cause to lament the corrupt state of our time, and the kaye cold devotion of this age, then to miscredit the perfect behaviour of our primitive church, and the miracles wrought therein. 
Tobi. 12.  Opera dei revelare & confiteri glorio sum●est. It is an honourable thing to reveal and confess the works of God, saith the Angel to Tobias in holy scripture. Such therefore as will think the miracles of this history here reported either uncredible, either unprofitable and such as might have been left out, truly either they must deny the author, or envy at God's honour. Such as deny the author we will not force them to believe him. We make it not a matter of such necessity or importawce. Yet this I think I may be bold to require them that they believe as far S. Bede, as they do the Acts and monuments of Fox, the story of Bale, and such other. I think it no sin to match Venerable Bede with any of them in any respect either off learning, honesty or truth. It may rather savour of sin or at lest off wrong judgement, and great partialite to believe Bale and discredit Bede: the one being notoriously bend to one side, the other without all suspicion off favouring any side: the one a late known naughty man, the other a confessed holy man of all the Latin church. Last of all the one thought learned only off a few, the other accounted for excellently learned even of the protestants themselves, namely those of Basil, who have most diligently and with much commendation published his works. But I may seem to do injury to that holy man, to compare him with any of our da●es, glory he never so much of the spirit or off the gospel. To return therefore to the matter no indifferent Reader hath any cause to discredit the miracles reported in this History, if he will have an eye to the person that writeth, and to the time in which they were wrought. Nay rather it is no small argument for the confirmation of our Catholic faith, planted among us englishmen, that at the planting thereof such miracles were wrought. Of this argument in the second part of the Fortress we have treated more at large. 
Cap. 3. That the History ought not to se●e 〈…〉.  To that place I refer the Reader.  
If otherwise the History for the often miracles here repeated, seem to any man vain, fabulous, or uncredible, him earnestly I require diligently to ponder and bear away that which followeth: First generally in an ecclesiastical history, in a history written off the Church, in the Historical narration of matters pertaining to God, to faith, and to religion, it hath ever so fallen out in all Christian writers, that of miracles much and often mention hath been made. Who so peruseth the ecclesiastical histories of Eusebius Pamphilus and of Ruffinus, the tripartit history of Socrates, Sozomenus and Theodoret, the history of Euagrius and Nicephorus, he shall find in them strange and miraculous matters in the lives of holy men reported. For example of such, 
Li. 6. c●. 9  Eusebius reporteth of Narcissus a holy man that light lacking in the church all the oil of the lamps being spent, he made by praierwell water to serve in stead of oil, and the lamp light to burn by that. Also of the same man he writeth that whereas three men had perjured themselves in an accusation against him, each one wishing to himself diverse plagues and vengeance from God if their accusation was false, each one had soon after the plague that he wished falling upon him evidently and miraculously. 
Li. 7. ca 18  The same writer reporteth of an herb growing before an image of our Saviour in Caesarea of Phoenicia, where also an other image standeth of the woman cured by Christ of the bloody flux, which herb after that by groweth it toucheth the brazen hem of the Images garment, it cureth diseases of all sort. Ruffinus in like manner in his ecclesiastical history reporteth miraculous things of Spiridion the holy bishop of Tremithunt in Cypress, 
Lib. 1. c. 5.  as that when certain thieves would have stolen of his sheep, and came to the fold in the night time for that purpose, he found them in the morning fast bound without any man to bind them. Who finding them in such case in the morning, and undertstanding the cause●therof, absoluit sermone, quos meritis vinxerat. He loosed them by his word, which before had bound them by his merits, saith the History. Again whereas a certain f●ende of his had left with his daughter Irenee by name, a certain pleadg, and the maid minding to keep it sure hiding it under the earth, and dying shortly after, without telling the Father any thing thereof, the party came soon after to require the pleadg, Spiridion the holy bishop not being able otherwise to find it about his house, and seeing the poor man grievously lamenting the loss thereof, went hastily to the grave where the maid lay, and called her by her name. Who strait answering him: he asked her where she had laid the pleadg of such a man which the maid forthwith told him, and he thereupon found it, and restored it to the party. Thus much and more reporteth the ecclesiastical history of Ruffinus written about the year of our Lord 400. 
Li●. c. 8. 10. Lib. 2. cap. 8.  If I would stand upon the recital of other miracles in that history reported done at the Cross of Christ found out by Helena, done by a captive Christian woman in Iberia, done by the scholars of S. Antony the eremite, 
Hist. tripart. li. 1. c. 5. 10. & 11. lib. 7. ● cap. 5. ●oz●m. lib. 6. ca 29.  Isidorus, Moses, and other: If I should likewise make a particular recital of the miracles mentioned in the tripartit History wrought by the Cross of Constantin, of the visions of Amos and Antony the eremites, also of Piammon the monk, of the miraculous cures and prophecies by joannes a monk also, of the visions and miraculous cures wrought at Constatinople in the Catholic oratory of Gregory Nazianzen, 
Lib. 7. c. 5. 〈◊〉. 22.  if I should again touch the miracles wrought by Symeones that famous Anchoret, and of a number of other out of the History of Euagrius and Theodoret, 
Li. 4. et in Philotheo.  I should pass the bonds and measure of a preface. It shall be sufficient generally (as I said) to note that all ecclesiastical Histories (such as this History of Venerable Bede is) do always by occasion intermingle miracles in the lives of holy men and lights of Christ's church. 
The most learned ●athers of the first ●. ●. years ha●e w●●ten Saints lives.   
Yea this kind of writ hath been thought so profitable and necessary for the church of Christ, for confirmation of the faith, for example of good life, for the glory of God, that the best and most learned writers in Christ's church have occupied their studies therein. Athanasius wrote the life of S. Antony the Abbot: and so much commendeth the knowledge thereof, that in the preface he saith: Perfectaest ad virtutem via Antonium scire quid fuerit. It is a perfect way to virtue, to know what a man Antony was: Gregory bishop of Nissa, brother to S. basil, wrote the lives of holy Ephrem, 
Tom. 3.  and Theodorus the Martyr. S. Hierom wrote the lives of Paulus, Hilarion, and Antony monks. S. Ambrose wrote the lives of S. Agnes, 
Li. 1. & 3. de virg. Item inexhortat ad virgins.  S. Thecla, S. Soter, and Pelagia, all Martyrs and virgins of Christ's church. Eusebius Emissenus wrote the lives of Genesius, Epiphodius, Alexander Martyrs of Christ's church also. Prudentius wrote in verse the lives and miracles of many Saints. 
In hom. so. 126.  Theodoret that learned bishop of Cyrrha wrote a great book of Saints lives, entitled Philotheus, whereof he maketh often mention in his ecclesiastical history. 
Li. 1. ca 7. Li. 2. c. 30 Li. 4. c. 25 & 27. Li. 22. c. 8  Severus Sulpitius an eloquent writer of more than twelve hundred years passed, wrote the miraculous life off Saint Martin. Saint Augustine in his books De cividei, among other arguments and tokens of the Christian faith reakoneth up in a set chapter sundry miracles wrought at the tombs and relics of holy Martyrs, especially of S. Steven. Briefly, if we will have an eye to holy scripture itself, we find in the four evangelists beside the heavenly doctrine, beside the tidings of our salvation, beside the mysteries of our redemption, the miracles also wrought by our Saviour most diligently expressed, and of the three which first wrote particularly repeated: we find in in the Acts of the Apostles, many miraculous cures, and expulsions of wicked spirits wrought by the Apostles. In the books of the kings likewise manifold miracles and things (otherwise uncredible) are reported to be done by Elias and Heliseus the prophets. To conclude therefore, this present history of Venerable Bede, this history of the church of England (our dear country) containing in it beside the historical narration of the coming in of us englishmen into this land, and of attaining to the faith off Christ in the same manifold miracles, and particular lives of holy men, as of saint Augustin, Paulinus, Mellitus and other our first Apostles, off learned Theodoret and Wilfrid, of the holy bishops Aidan of Scotland, S. Cuthbert, S. john of Beverlake, S. Chadde, S. Erkenwald of England, of S. Oswald, of S. Audery and divers other religious virgins, in the very springe and first fruits of our Christian faith, ought not to any Christian man seem a vain, fabulous, or incredible narration, more than the histories of other Saints lives no less miraculous and different from the common trade of men (especially in the lewd lose liberty of this wicked time) than are the lives and doings mentioned in this history, aught to seem: being yet written of the most learned fathers in Christ's church above named, and in the purest time of Christianite, by the adversaries own confession, to wit: all within the compass off the first V. C. years. And as Theodoret in the preface of his Philotheus warneth the Christian Readers not to discredit any thing by him to be mentioned in that history of saints lives, so will I with his words, warn the studious Reader hereof, such as esteem the judgement of the holy and learned Fathers. Theodoret saith, and I in the name of Venerable Bede say the same. 
In praefat. ad Philotheum.  Eos qui in huius historiae lectionem inciderint, oro atque obsecro etc., 
An admonition out of Theodoret touching miracles.  Those which shall happen to read this history (saith Theodoret) I pray and beseech that if they find any thing written, which passeth their power, they do yet believe it, not measuring the virtue and power of holy men, with their own virtue or power. For God giveth gifts of the holy Ghost to the godly, and more excellent to such as excel in godliness. And this I speak to them which are not acquainted with the secret works of God. For such as have well searched and tried the secrets of the holy Ghost, they know and feel his bountifulness, and do well understand what God among men worketh by men, when by the mighty power of miracles he draweth the unbelievers to the knowledge of him. Truly whosoever will stick to credit such things as we shall report, no doubt but he will also stick and stagger, to believe the miraculous works of Moses, of joshua, of Elias and of Elizeus. Yea the miraculous works of the Apostles, he will account for very fables. Otherwise, if he will believe those other things to be all true, why will he mistrust these for false? For the same grace of god which wrought in the other, hath also wrought in these holy men all such things as they did. For this grace being continual and ever running, tendering always such as make themselves worthy thereof, by such men, as by certain rivers, keepeth her main course, and floweth most plentifully. Thus far Theodoret. 
An other out of S. Augustin.  For in deed, as S. Augustin saith searching out the reason how we that live are visited of holy men departed this world, 
Lib. d● cura pro mor tuis gerenda cap. 16.  A lij sunt huma●arum limites rerum, alia divinaerum signa virtutum, alia sunt quae naturaliter, alia mirabiliter fiunt, quamuis & naturae Deus assit ut sit, & miraculis natura non desit. The bonds of man's ability, and the signs off God's power be diverse. Some things are done naturally, some miraculously: though yet both God helpeth nature, and nature concurreth in miracles. And therefore S. Augustin though (being yet so excellently learned) he could by no reason find out how holy men departed this world miraculously work here on earth (as in the same place he expressly confesseth) yet he reporting how that john that holy Monk appeared in a vision by night to a godly woman fervently desiring to see and talk with him, and how he heard it by the mouth of one which learned it of the party herself, and of her husband, he saith, 
Cap. 17.  Qui hoc ab eis comperit, retulit mihi vir gravis, & nohilis, & dignissimus, credidi. One which understood this of the parties themselves, reported it unto me, a sober man a worshipful, and worthy of credit, I believed him. But (saith S. Augustin in the words immediately following) if I had seen that holy Monk myself, because, as they say, he was both very gentle to be asked, and very wise to make answer, I would have asked of him (touching this matter) whither he himself came to that woman in his sleep, that is, his ghost in the shape of his body, as we also do dream in our bodies, or whither he himself being otherwise occupied, or if he slept, dreaming some other thing, such a vision yet of him appeared to the woman in her dream, either by an Angel, or by some other means, and that by the spirit of prophecy he foreknew all this, and therefore promised before to her husband that he would see her. For if he himself was present to the woman in her dream, truly that was done by miraculous grace not by nature, by the ghifte off God, not by his own power. But iff he being otherwise occupied, or sleeping himself, and occupied with other fantasies, yet the woman saw him in her sleep, truly than it seemeth not much unlike to that we read in the Acts of the Apostles, where our Saviour speaketh to Ananias of Saul, 
Act. 9  and telleth him, that Saul did see Ananias coming toward him, Ananias himself not knowing any thing thereof. Which so ever of all these that man of God should answer unto me, I would farther yet ask him touching the Martyrs, whither they themselves be present in visions, or by some other means do appear to such as see them in what form they list, and specially when the devils in men's bodies confess that they are tormented of them, and desire them to spare them, or whither all these things be done at the will of God by the Angelical powers for the honour and commendation of Saints, and for the profit of men, the martyrs themselves being in the mean, in most perfect quiett, occupied with more excellent sights severally from us and praying so for us. For at Milan also at the toumes of the holy Martyrs Protasius and Geruasius, the devils naming them, as also other departed men, confessed also bishop A●. brose then living, and cried upon him to spare them, the bishop then being otherwise occupied, and not knowing at all thereof. Last of all whither these things be some times done by the very presence of the Martyrs, sometime by the ministry of Angels, and then whither it may be discerned of us, and by what tokens we may discern it, or whither none else can discern it, but such as hath that gift by the Spirit of God dividing peculiarly to every one as he willeth. 
1. Cor. 12.  All these things, I think, this john would discuss and declare unto me: that either at his teaching I might learn and know such things to be true and certain, or else I might believe without knowledge, he teaching yet such things as he knew. But if perhaps he would answer to all these my doubts out of holy scripture, and say unto me. 
Eccles. 3.  Seek not such things as pass your capacity, nor search not after that which excelleth your ability, but what our Lord hath commanded you, think upon those things always, I should gladly take this answer also. 
Note.  Non enim parvus est fructus, si aliqua obscura & incerta quae comprehendere non valemus, clarum certumque sit nobis non esse quoerenda, & quod unusquisque vult discere, putans prodesse si sciat, discat non obesse si nesciat. For it is no small profit, if in such dark and doubtful matters as by reason we can not find, yet we may clearly and evidently see that such things are not by reason to be found. And that every one desirous to know, thinking such knowledge might profit him, may learn it is needless to know, which he can not possibly know. Thus far S. Augustin in that place, believing the miraculous operations of holy Martyrs, and visions of holy men, though he could not attain to the reason of either other. In like manner he believeth that S. Felix the holy Confessor off Nola, 
Lib. eodem Cap. 16.  when that city was grievously assieged, non solis beneficiorum effectibus, verum etiam ipsis hominum aspectibus apparuisse, not only by miraculous works and present succour, but by evident vision and common sight appeared unto men. Such visions such miracles holy and learned men stick not to believe, though the reason thereof they pierce not unto. And even so such holy and miraculous examples as abund in this History, though they can not perhaps sink in to the hearts of protestāns, whose faith is limited by reason, and builded upon worldly wit, yet Catholics which have learned of S. Paul to subdue their understanding to the obedience of faith, 
2. Cor. 10.  and whose faith is guided by charity which believeth all things, as the Apostle also teacheth, 
1. Cor. 13.  can easily believe the report of so holy and learned a man, 
Heretics will not believe miracles.  as Venerable Bede in all Christendom hath these many hundred years been accounted. Let protestants follow the Arrians, which when a blind man was restored to sight at the toumes of S. Geruasius and Protasius at Milan S. Ambrose then being bishop, 
Confes. lib.  and S. Augustin not yet christened being then present also, said yet (as S. Ambrose writeth of them) Non sunt isti martyrs, nec torquere diabolum possunt, 
Serm. 91.  nec aliquem liberare. These are no Martyrs, they can not torment the devil, they can not help men. And again. Ariani dicunt. Non sunt daemonum vera tormenta, sed ficta & composita ludibria. The Arrians do say. These are not true torments of the devils, but feigned and imagined illusions. Let protestants follow their forefathers, old cursed heretics, let them scoff at the miracles done at the toume of S. Alban that holy Martyr, and of S. Cuthbert that holy Confessor. We will with Theodoret, with S. Augustin and with S. Ambrose believe such virtue and miraculous power of holy Martyrs and Confessors mentioned by Venerable Bede, as they believed the report of good men, before them.  
For the farther contentation of the Reader in this point, beside all which hath been said, we shall in the history itself, when strange and uncredible miracles and visions shall occur, note in the margin other like examples avouched by the most approved writers of the primitive church. To make an end, if all this sufficeth not to defend this history from the cavils of protestants, because of the miracles here reported then let them show a reason why the Acts and Monuments of M. Fox, deserve not the like. 
Protestant's pretend miracles.  Are there not also in that donghell heaped a number of miserable miracles to set forth the glory of their stinking Martyrs? I report me to the leaves of that book, pagi. 95. 183. 208. 251. 389. 416. 433. 442. 443. 444. 520. 645. 668. 8●8. 881. 1040. 1355. 1670. 1677. In all which places miracles such as they be, are to be found. And to speak somewhat particularly, he that in this history will discredit such miracles as S. Bede reporteth upon report of one brother or sister, let him give a reason why he believeth the tale of Elyzabeth Lawnson and Simon Harlston. 
Pag. 1677.  Who mistrusteth miracles reported upon conjecture, let him, considre the miracle told of tindal. 
Pag. 520.  If it seem incredible that the bodies of dead men may remain uncorrupted and sound, why is it told for a miracle that the heart off Zwinglius was found whole in the ashes, 
Pa. 444.  all the rest of the body being burned up? If visions appearing to some, not to all that are present seem fabulous, 
Pag. 355.  let it be a fable (as in deed it is, being thereof eye witness myself) that he telleth of Latimers' heart blood, when he suffered in Oxford. Iff the Cross of saint oswald seem a superstitious tale, how much more fond and fabulous is the tale of one that suffered at Brainford, 
Pa, 1670.  with a great white cross, appearing in his breast? Thus if we may compare truth with falsehood, light with darkness, true miracles with light tales, we see as much uncredibilite, if we look to reason, as great vanity in respect of the matter itself, in the one as in the other. But how far more credit this ancient history of Venerable Bede deserveth then the lying libels of upstart sectaries, it shall (as I have already said) easily appear, if we consider but the Author of this history, and the time that he wrote in. Whereof we have spoken at large before. One thing remaineth, which being said. I shall have finished. Concerning the proper names of places, as of cities and monasteries mentioned in the history, we have many times kept the lat●n or rather Saxon names: where Polydore and other instructions could not help us to call them by their present names they now bear. Wherein we desire the gentle Reader the rather to bear with us, considering that this translation being penned on this side of the seas, we could not being out of the country, have such special intelligence of each shear and County as to that purpose was requisite, and as we might perhaps easily had, if we had been at home, and travailed the country ourselves. Notwithstanding as touching the sheres, principal cities, and divers monasteries, by the help of Polidore we have termed them, as they are now called. Whereby the whole course of the history shall be every where perspicuous and evident, though some certain small monasteries and villages remain unknown. How so ever it be, the principal intent both of Venerable Bede and of us being the honour of God, the publishing off our first Christian faith, the course and proceeding thereof, we have chosen rather to set forth the history in some part barbarous them to c●nceale from our dear country (in these necessary times of instruction) the precious treasure of our Christian belief, wherein we were first baptized, and have so many hundred years in such quiet and felicity continued. Trusting verily in almighty God that the perusing hereof, with the Fortress and defence of our faith, presently also set forth, may stay the conscience of some from dangerous deceits of this later religion so directly and in so many points repugning the other. Which if it may please the goodness of God to work in the heart of any one of my dear countrymen, I shall think all my labour happily bestowed, and my simple pains abundantly rewarded. In the mean we have declared our good will, and done in part our duty. Which with all that is amiss, if any thing so be, I beseech every gentle Reader to accept in good part.  
Far well. At Louvain. The 12. of june. 1565. Thomas Stapleton.   

THE LIFE OF S. BEDE: WRITTEN BY TRITHEMIUS.  
BEde a monk and priest of the monastery of S. Peter and Paul, of S. Benet's order in England, a man in holy scripture much conversant and very well learned. In other good learning of great knowledge. As in philosophy, Astronomy, algorithm and Poetry. Skilful of the greek tongue: of an excellent wit. His tongue and style not curious, but pleasant and seemly. He wrote many volumes in the which his wit and learning is tried. This man at the age of seven years, was by his friends committed to Benedictus, and after to Ceolfridus the Abbbat of the foresaid monastery, at 
* At Wei mouth at the river Were which runneth by Dyrtham.  Murmouth, to be brought up and instructed. From the which age continuing all days of his life in that monastery, he bestowed all diligence in the study of holy scripture. And observing with all the rule of his order, singing daily gods service in the church, in the rest he delighted always, to learn, to teach, or to write. In the nineteenth year of his age he was ordered deacon. In the thirty. year he was made priest. Both which orders he received at the hands of the holy Bishop john of Beverlake, by the commandment of Ceolfrid his Abbot. From which time of his priesthood, until the end of his life he wrote the works here following.  
In Genesim usque ad I saac. 
lib. 4.  In Exodum. 
lib. 1.  De tabernaculo & vasiseius. 
lib. 3.  In Numeros. 
lib. 1.  In Leviticum. 
lib. 1.  In Regum. 30. quest. 
lib. 1.  In Deuteronomium. 
lib. 1.  In judicum. 
lib. 1.  De aedificatione templi. 
lib. 2.  In principium Regum. 
lib. 3.  In I●suae. 
lib. 1.  In Proverbia Salomonis. 
lib. 3.  In Paralipomenon. 
lib. 2.  In Ecclesiastem. 
lib. 1.  In Cantica Canticorum. 
lib. 6.  In Esdram & Neemi●m. 
lib. 3.  In Tobiam. 
lib. 1.  In Ezaiam prophetam. 
lib. 2.  In Ezechielem. 
lib. 1.  In Hieremiam. 
lib. 2.  In Danielem. 
lib. 1.  In xii. prophetas minores. 
lib. 12.  In epistolas Pauli. 
lib. 14.  In epistolas Canonicas. 
lib. 7.  In evangelium Marci. 
lib. 4.  In Apocalypsim. 
lib. 3.  In actus Apostolorum. 
lib. 2.  In evangelium Lucae. 
lib. 6.  Gesta Anglorum. 
lib. 5.  Flores B. Gregorij in Cantica. 
lib. 2.  Homilias evangeliorum. 
lib. 2.  Chronicam sui coenobij. 
lib. 2.  G●sta diversorum sanctorum. 
lib. 1.  De temporibus & natura rerum. 
lib. 1.  Martyrologium. 
lib. 1.  De passione Sancti Felicis. 
lib. 1.  Aliud minus volumen. 
lib. 2.  De Locis sanctis. 
lib. 1.  Vitam S. Alberti episcopi. 
lib. 2.  Scintillarun ex sententijs patrum. 
lib. 1.  Epigrammata hero. 
lib. 1.  Himnorum diverso carmine. 
lib. 1.  Distinctiones in Hieremiam. 
lib. 1.  Lectiones novi Testam. 
lib. 1.  Lectiones in vetus Testam. 
lib. 1.  De Christo & Ecclesia. 
lib. 2.  Distinctiones in job. 
lib. 1.  Epistolarum ad diversos. 
lib. 1.  De cantico Abacuc. 
lib. 1.  De orthographia. 
lib. 1.  De arte metrica. 
lib. 1.  De schematibus. 
lib. 1.   
He wrote also many other things, which are not come to my knowledge. This man's works were of such authority, even while he yet lived, and wrote always new, that they were openly read in Churches, by the appointment of the bishops of England. And because that, his homilies then read in the church, bearing the name of the Author, as the manner is, were entitled The homilies of the venerable priest Bede, not being able to call him with a more honourable name while he yet lived, the same title hath remained even to this day. Whereby he is rather called Venerable Bede then S. Bede. For it was not lawful to call any a Saint yet living. Some do feign other causes why he should be surnamed Venerable. As that being blind, he preached to stones, and of an epitaph written by an Angel. But these men are deceived. For neither Bede was blind, neither it is known that any such epitaph was written upon his sepulchre. And truly, were it not to avoid prolixity, I could easily confute these follies. He departed this world under Leo the Emperor. In the year of our Lord 732. In the year of his age 72. the last day of May. Indictione. 15.   

BEDE TO THE READER.  
All unto whom this story of our nation shall come, either hearing it or reading it, I humbly beseech, that for my infirmities as well of body as of mind, they will be intercessors before the heavenly clemency. And that every one in his country will so awnswere my labour with mutual charity, that whereas I have noted in every province, shear, or county, and in the most notable places thereof, such things as I thought worth the remembrance, and pleasant to the inhabitants of each one, that I may for all reward have the help of their godly prayers.  
FAR WELL.   

TO THE RIGHT HONOURABLE KING CEOLULPHE BEDA THE SERAUNT of Christ and Priest.  
THE History of things done in the church of the English nation which of late I had set fourth, I did both first very gladly send your grace desiring then to have a sight and proof thereof, and now again do send it you, to the intent you may both copy it out, and more fully at your leisure consider it. I can not but highly commend this your zeal and good desire you have not only to give good ear to the holyscriptures, but also to know of things both done and spoken by worthy men before your time, and specially of our own country. For whither an history containeth good things done by good men, the wise hearer is thereby provoked to well doing: either reporteth evil things done by evil men, the virtuous and well disposed reader nevertheless is moved thereby both to fly that is evil and noisome to his soul, and embrace the thing he knoweth to be good and acceptable unto God. Which thing you wisely pondering, desire to have the said history published both to the instruction of yourself, and also to the edifying of such other whom God hath committed unto your governance. And to th'intent I may put both your grace and all other that shall hear or read it, out of all doubt of the verity of the said History, I will briefly show you what authors I have chiefly followed in the making thereof. The chiefest author and aider I had in compiling this work, was the right reverent abbot Albinus, a man of great learning, which being brought up in the church of Canterbury under Theodorus archbishop of blessed memory, and Adrianus abbot, both men of great worship and learning, hath procured and sent unto me all such things as were done by Saint Gregory the Pope's disciples, either in the province of kent, either other places adjoining and bordering upon the same. Which things the said Abbate hath learned partly by writings partly also by tradition of elders, and such things as he hath in such sort learned, he hath sent unto me by the hands of Nothelmus priest of the church of London, to be received either in writing either by mouth and relation of the said Nothelmus. Which also going after unto Rome was permitted by Gregory bishop, which is now head of that church, to search the closets of the said holy church of Rome, where he found out certain epistles of saint Gregory and other bishops there, and at his return hath delivered unto us the said epistles to be put in to our history with the counsel and advise of the reverent father Albine above mentioned. So that from the beginning of this book unto the time that the country of England received the faith of Christ, we learned such things as we bring, gathered out of the works of such as had wrote thereof before our time. And from thence unto this present such things as hath been done in the church and diocese of Canterbury by the disciples of Saint Gregory or their successors, or under what king they have been done, we have known by the industry of the said Abbate Albine, at the report of Nothelmus, who also hath brought me in sum part of knowledge of such things as were done in the provinces of the 
a Essex.  east and 
b Salisbury. Exeter Welles.  west saxons, and also of the 
c Suffolck, Norfolck and Cambrigd shear.  east english and of the Northumber's that is to wit, by what bishops preaching, and under what king each of the said provinces were converted unto the faith of Christ. And to be short, by the exhortation of the said Albine, I was chief provoked and emboldened to set upon this enterprise. 
Northumber's are called in this stistory al. that dwell beyond the river Humbre North ward.  Daniel also the most reverent bishop of the west saxons, which is yet a live, hath instructed me in certain points of the ecclesiastical history both of his province of the 
d Sussex and Hapshere.  South Saxons, and of the isle of Wite. Now in what sort the province of 
e Mercia or Marshland containeth the dioceses of L●hfield and Coventry, Lincoln and Worcet.  Mercia, recerued the saith which they knew not before, and the province of the 
f Essex.  east Saxons recovered the faith which they had lost before, both by the ministry of Ceddi and Ceadda priests of great devotion, and how the ij● said fathers both lived and died, we have diligently learned of the brothers of the monastery of Laestinge by them erected. Again of things done appertaining to the church in the province of the east english we have found out partly by monuments of writing and traditions of the forelivers, and partly, by the information of the reverend Abbot Esius. As for such things as were done in the territory of Lindissig (that is holy Ilond) touching the furtherance of the faith of Christ, and what priests there succeeded from time to time, we have learned either by the writings of the reverent bishop Cynebertus, either by the lively voice of other men of good credit. The history of the province of the Northumber's from the time they received the faith of Christ unto this present, we have gotten not by any one author, but by relation of many faithful witnesses which might know and remember the same beside such things as by my own experience I knew. Among which you shall note, that such things as I have wrote of the most holy father and bishop Cuthbert either in this book either in the treatise that I have made of his life, I have taken partly out of those things which I found before written of him by the brothers of the church of 
g The country of Northumberland properly.  Lindisfarnun following simply the faith of the history which I read, and partly also have added thereunto such things as I could learn myself by the faithful testimony of such as knew him. I humbly beseech the Reader, that if he shall find any thing otherwise then truth in this treatise, he will not impute it unto me, as the which hath endeavoured to put in writing to the instruction of our after-comers such things as we could gather by common report, which is the true law of an history.   

THE FIRST BOOK OF THE HISTORY OF THE church of England.  

Of the situation of Britanny and Ireland, and of the people which inhabited there of old time.  
The 1. Chapter.  
Britanny an Island of the ocean, which of old time was called Albion, doth stand betwixt the north and the west, right over against Germany, France, and Spain, iij of the greatest countries of Europe. Which being eight hundred miles long Northward, is but ij hundred miles broad, except you reckon the cabes or points of the mountains which runneth out a long far into the sea, whereby the Island is in compass 
* That is 1800. miles.  forty and eight times lxxv miles. Of the sowth side it hath Flaunders, the first haven town whereof to arrive at for a man coming out of England is called Ruthubis, the haven whereof is now corruptly called 
* This haven is now lost by the irruption of the sea.  Reptacester 50 miles of from caleis, or as some writ 60. miles. On the back side of it where it lieth open unto the main ocean, it hath the Isles called Orcades. It is an Island very batfull of corn, fruit and pasture. In sum places it beareth vines, it hath plentif of fowls of diverse sorts, both by sea and by land, of springs also and rivers full of fish but specially of lampriles and eyes. There be many times also taken porpoises, Dolphins and whales, beside many kind of shellfish, among other of muscles, in whom be found pearls of all colours as red, purple, crimson, but specially white: there is also great store of cockles, whereof is made the die of crimson, whose rudd will be appalled neither with heat of son neither with wet of wether, but the older it is, the more bright and beautiful glass it casteth. It hath also springs fit to make salt, and others of whott waters, where are builded several places meet for all ages as well for men as women to bathe themselves. For the water (as saint basil writeth) running thowrogh certain metals, receiveth thereof such virtue of heat, that it is not only made warm thereby but also scalding hot. This Island is stored with mines of sundry metals, as of brass, lead, iron, and silver. It bringeth forth also great plentyf of the Geate stone, and that of the best. This stone is black and burneth being put to the fire, and then is of vertu good to chase away serpents. If you rub him till he be warm, he holdeth fast such things as are laid unto him even as Aumber doth. This Island had in it sometimes xxviij fair cities, beside an innumerable sort of castles which also were well and strongly fensyd with walls, turrets, gates, and bulwarks. And for as much as it is placed right in manner under the north pole, it hath light nights in the summer, so that at midnight many times men doubteth whether it be yet twilight of the evening past, or breach of the day following. Whereby the days be of a great length there in summer, as contrary the night in winter that is to wit, xviij hours, by reason the son there is so far gone sowthward. And so in like manner the nights in the summer are there very short and the days in the winter that is to wit vj. equinoctial hours, where as in Armenia, Macedonia, Italia, and other country's subject to the same line, the longest day or night passeth not xv, the shortest ix hours. This Island at this present to the number of the v. books of Moses, with v. sundry languages doth study and set forth the knowledge of one perfect truth, that is, with the language of the English, the britains, the Scots, the 
* The redshanks.  Pictes, and the latin, which by study of the scriptures is made common to all the rest. At the first this land was inhabited of none other nation but only of the Britamnes, of whom it receiveth his name: which Britamnes coming out of Armorica (called now little brittany) as it is thought, chose unto themselves the sowth part of this land. And after when they from the sowth forward had in their possession a great part of the isle, it chanced that certain people of the Pictes coming out of Scythia, as it is said, travailing upon the seas with a few long ships, the wind driving them in compass round about the coast of Britannye, blewe them a land on Ireland's side, on the north parts thereof. Which they finding inhabited of the Scots, besought them to allow them some part of the land, where they might plant themselves. But they could not obtain their desire. This Ireland, next unto Britanny is the greatest lland of the ocean sea, and standeth westward of Britanny. But as Northward it is not so long as it, so westward it is much longer, and reacheth unto the North parts of Spain, having the main sea running betwixt. The Pictes (as I have said) arriving with their navy in Ireland, required of the inhabitants, that they might be suffered, there to rest and place themselves. The Scots aunsered that the Island was not bog enough to hold them both. But we can give you good counsel (quoth they) what we think best for you to do. We know well there is an other Island not far from ours standing east ward from hence, which we may see out of this land in a fair sonnye day. If you will go thither, you may inhabit there at will. And if there be any resistance made against you, we will aid you. Whereupon the Pictes arriving in Britanny planted themselves in the North parts thereof. For as for the sowth parts the Britamnes had taken up before. And whereas the Pictes having no wives did require of the Scots to marry their daughters, the Scots agreed to grant them their bone, under condition, that as often as the matter was in doubt, they should choose their king rather of the next of the house of the woman then of the man. Which order, it is well known the Pictes keepeth even to this day. In process of years, after the Britan's and the Pictes, the Scots also were received in to Britanny among the Pictes. Which coming out of Ireland under Rewda their captain, either by force or friendship, entered and inhabited the country in Scotland, which they possessed. Of which captain even unto this day they are called dall reudini, for in their language dall signifieth part. 
A description of Ireland.  Ireland both in breadth, wholesomeness and fines of air, for passeth Britanny, so that there snow remaineth scant iij. days together: and no man there for foddering of his beasts, either maketh hay in the summer, or buildeth stawles for his cat-tail. There is no noisome creeping beast to be seen there, no serpent that can live there. For many times serpents which hath been brought thither out of Britanny, the ship drawing near unto the land, as soon as they are touched with the smell of the air, they dieth out of hand. Yea more than that, all thing in manner that cometh from the said Island, is of sovereign virtue against poison. And this we saw with our eyes, that when certain men, that were stinged of venomous serpents, had taken the scraping of certain leaves of books which had been of Ireland, and had drunk it in water, forthwith all the force of the venom was staynched, and the swelling of the stinged bodies utterly assuaged. This Island is rich in milk and honey, nor void of vines, fish or foul, and full of stags. This is properly the country of the Scots, out of the which they isshuing hath inhabited brittany being before possessed of the Britons and the Pictes. There is a great creke of the sea which severed of old time the Britons from the Pictes, which from the west runneth far in to the land. Where unto this day there is a city of the Britons very strong and well fenced called Alcuith. At the north side of the which creak, the Scots hath come and made their dwelling country.   

How that C. julius Cesar was the first of all the Romans that came in to Britanny.  
The. 2. Chap.  
THe Romans had never access unto brittany, nor knowledge thereof until Caius julius Caesar's time. Who the 593. year from the building of Rome and the 60. before the incarnation of ower Saviour Christ, being Consul with L. Bibulus, at the time that he had battle with Germany and France, which two countries the river Rhine doth sever, came into Picardy, from whence is a very nigh and short passage in to brittany, and with 80. ships charged with men and warfare provision, passeth over in to Britanny: where he being received with a very sharp and hot bickering, and after shaken with a contrary tempest was fain to return in to France with the loss of a great part of his navy, and no small number of his soldiers, and of the most part of all his men of arms. And so for that winter he was forced to dimisse his army: which being over past, he saileth again in to Britanny, with a navy of 600. sail one and other. Where after he had arrived, and was now marching toward his enemy with his main host, his ships riding at the anchor, were with a violent storm rend and cast either one upon the other, either upon the quick sands, and there broken in pieces, in such sort, that xl. of them were lost out of hand, and the rest with much a do repaired. Caesar's horsemen at the first encounter were overthrown of the britains, and Labienus one of his coronels slain. At the second encounter, with great loss and danger of his army, he put the britains to flight. From thence he went unto the river of Thames, which men say can be waded over but in one place: where on the farther side a great number of the britains warded the banks, under Cassibellauno their captain, which had sticked the bottom of the river and the banks also thick of great stakes, whereof certain remnants unto this day are to be seen, of piles of the bigness of a man's thigh covered with lead sticking fast in the bottom of the river. Which when the Romans had espied and escaped, the britains, not able to stand the violence of the Roman Legions, hid themselves in the woods, out of the which they oft breaking out, greatly endamaged the army of the Romans. In this mean time 
* Colchester.  Trinobantum, a very strong city, with their Captain Androgorius yielded unto Cesar, delivering xl. hostages. Which example, other more cities following, fell in league with the Romans: by whose advertising Cesar having intelligence of a strong hold, that Cassibelianus had builded between two dykes or marshes well fenced with woods on each side, farced with plenty of all things, assailing with great force at length overcomed. After that returning in to France, having dismissed his army for the winter season, he was suddenly beset with great tumults of wars raised against him on every side.   

How Claudius the Emperor was the second that came in to Britanny, which did also subdue the Isles Orcades, And how Vespasian se●. by ●im took the isle of wite.  
The. 3. Chap.  
THe 797. year from the building of Rome, Claudius the third Emperor after August, being much desirous to show himself a prince profitable unto the common wealth, sought by all means battle and conquest. Whereupon he made a voyage in to Britanny, which was all in a mute ny, for that such as were traitorously fled from them, were not restored. He passed over in to the Island whether nor before julius Cesar, nor after, any durst adventure. And there with out either blood or battle received by submission the greatest part of the Island voluntarily yielding themselves unto him. Also he brought in subjection to the Roman empire the Isles Orcades, which lieth in the ocean above Britanny: which don he returned to Rome the vj. month after that he departed thence: 
The year of our Lord 46.  and caused his son to be surnamed ‛ Britamnicus. This battle was sought the foruth year of his empire which was the year of th incarnation of our lord 46. In the which year also there fell a great famine, 
Actor. 11.  through out all Syria, which in the Acts of the Apostles is showed to before spoken by Agabus the prophet. Vespasianus which after Nero was emperor, being sent of the said Claudie in to Britanny, subdued unto the signory of the Romans the isle of Wite, standigng nigh brittany westward. Which is of length from este to west about 30. miles: from south to North 12. being in the east part by sea 6. miles, in the west 3. miles of from the west shore of brittany. Nero succeeding Claudius in the empire never durst meddle with warfare matters. Whereby among other many hindrances which befell in his time unto the empire, one was that he had almost lost Britanny: For under him two noble towns were taken and overthrown.   

How that Lucius King of Britanny sent to Eleutherius desiring to be Christened.  
The. 4. Chap.  
THe year of the incarnation of our Lord 156. 
An. 156.  Marcus Aurelius Verus the 14. Emperor after August, governed the empire with his Brother Aurelius Commodus. In whose time Eleutherius a holy man being Pope of the church of Rome, Lucius King of Britamnes wrote unto him, desiring that by his commandment he might be made christian: which his request was granted him. Whereby the britains receiving then the faith, kept it sound and undefiled in rest and peace, until Dioclesian the emperors time.   

How Severus the Emperor by a trench drawn overthwart severed one part of Britanny from the other.  
The. 5. Chap.  
THe year of our Lord 189. 
An. 189.  Severus borne in Africa at Tripoli, the 17. emperor from August, reigned 17. years. This man being rough of nature, entangled with much wars, governed the common wealth very valiantly, but yet with much travail. After he had vanquished his civil enemies, with which he was very sore assailed, he is called in to Britanny, by the means of the great defection of the most part of the country from the Signory of the Romans. Where after he had recovered by great and grievous wars a great part of the land, he made a partition betwixt them and the other wild and savage people, not with building of a wa●● of stone as some suppose, but with a trench and a rampaire of tur●e and timber, thick fenced with bulwarks and turrets. Which said trench he caused to be drawn from one sea to the other. And there at york he died, leaving behind him 2. sons, Bassianus and Geta, which Geta being condemned of treason, died. And Bassianus taking upon him the surname of Antonius governed the empire after the decease of his father.   

Of the Reign of Dioclesian, and of the persecution which he raised against the Christians.  
The. 6. Chap.  
THe year of our Lord 286, 
An. 286.  Dioclesianus the xxxiij. Emperor after August, being chosen of the army reigned xx. years, and he created Maximinianus surnamed Herculeus, his fellow in government of the Empire. In whose time one Carausius, of low degree in birth, but valiant in arms, and politic in counsel, was appointed toward the sea coast against the French men, and the Saxons, which then with continual robberies much wasted that countries. But he so behaved himself, that he did more hurt there, than the enemies themselves: For such pillage as he had recovered from them, he did not restore it to the right owners, but reserved it to himself, whereby he was suspected, that he wittingly suffered them to pill and spoil at pleasure. Where upon being commanded to be put to death of Maximinianus, he took upon him the princely authority, and usurped the governance of the britains, which after he kept seven. years. At length by treason of his fellow Allectius he was slain. Which Allectius himself, (Carausius being killed) kept the possession of the Island iij. years, whom Asclepiodotus chief governor of the army overcame, and received the Island in his possession the tenth year after it was invaded. In the mean time, Dioclesian in the east, Maximinianus in the West raising the tenth persecution after Nero against the Christians, commanded the churches to be spoiled, the Christians to be tormented and killed: which persecution was both longer and also crueler than all the other: for hole x. years together it continued in burning the churches, in banishing the innocents, in murdering the Martyrs, and never ceased. Briefly among other places, it made Britanny to be honoured with the glory of many holy Martyrs which constantly stood and died in the confession of their faith.   

The passion of Saint Alban and his fellows, which did shed their blood for Christ's sake.  
The 7. Chap.  
AMong other suffered Saint Alban: of whom Fortunatus priest in the book he wrote in the praise of virgins, speaking of the Martyrs which from all coasts of the world came unto God, saith, Albanum egregium foecunda Britannia profert.  
The fertile land of batfull Britanny  
Bringeth forth Alban a Martyr right worthy.  
This Alban being yet but a pagan, when the cruel commandments of the wicked Princes were set forth against the Christians, received in to his house one of the clergy which had fled from the persecutors: whom he perceiving both night and day to continue in praying and watching, being suddenly touched with the grace of God, began to follow the example of his faith and virtue, and by little and little instructed by his wholesome exhortations, forsaking his blind idolatry became Christian with his hole heart. At length after the said person of the clergy had certain daise tarried with him, it came to the ears of the Prince, that this holy confessor of Christ (whose time was not yet come that god appointed for him to suffer martyrdom) lay hid in Albanus house. Whereupon he commanded his soldiers to search his house with all diligence. Whether when they were cum, saint Alban appareled in his gests and masters garments offered himself to the soldiers, and so was brought bound unto the judge. It chanced that the judge the same time, was doing sacrifice unto the devils before the altars. And when he had seen Alban, being all chafed with anger for that he feared not voluntarily to offer himself unto the soldiers and peril of death, for his geste, whom he had harboured, he commanded him to be brought before the idols of the devils, before whom he there stood. And for so much (quoth he) as thou hadst rather to convey away the rebel and traitor to our Gods, then deliver him up unto the soldiers that he might sustain due punishment for his blasphemous despising of the Gods, look what pains he should have suffered if he had been taken, the same shalt thou suffer, if thou refuse to practise the rites of ower religion. But Saint Alban which wilfully had before discovered himself to be a Christian, little heeded the menacies of the Prince. But being thoroughly fenced with spiritual armour of grace, told him plainly to his face, that he would not obey his commandment. Then said the judge, of what house or stock art thou? Alban aunswered● what is that to the of what house I am? but if thou be desirous to know of what religion I am, be it known unto the that I am a Christian, and that I employ myself to Christian manners and exercises. Then the judge demanded him his name. My parents (quoth he) nameth me Alban: and I honour and worship the true and living god which made all thing of nought. Then the judge being very wroth said. If thou wilt enjoy long life, cum of, and do sacrifice unto the great gods. 
The Martyrdom of saint Alban the first Martyr of Britanny.  Alban answered, these sacrifices which you offer up unto the devils, neither help the offerers nor obtain them their desires, but rather purchase them for their reward eternal pains in hell fire. The judge hearing this being in a rage, commanded the holy confessor of God to be all beaten of the tormentors, thinking his constance would relent at stripes, which refused to yield to words: but he showed himself not only patiented, but also joyful in the middle of all his torments. The judge when he saw he could be neither won with words, nor turned with torments from the religion of Christ's faith, commanded that he should be beheaded. In the way as he was led to his death, he came to a blood which with a very swift course ran betwixt him and the place where he should suffer. Now he saw a great company of all sexes, degrees, and ages going with him to the place of his execution, in so much that it seemed the judge was left alone at home without any to attend upon him. This company was so great, and the bridge they had to pass over so little, that it would be toward night, ere they all could get over. Alban longing much for his blessed death, and hasting to his martyrdom, coming to the rivers side and making there his prayer with lifting up his eyes and heart to heaven, saw forth with the bottom to have been dried up, and the water give place for him and the people to pass over dryshod as it were upon even ground. Which when among other the executioner which should have beheddid him did see, he made haste to meet him, at the place appointed for his death, and there (not without the holy inspiration of God) he fell down flat before his feet, and casting from him the sword which he held in his hand ready drawn, desired rather that he might be executioned either for him or with him, rather than to do execution upon him. Where upon this man being now made a fellow of that faith where of before he was persecutor, and the sword lying in the ground before them, the other officers staggering and doubting all who might take it up and do the execution, the holy confessor of God with the people there assembled went unto a hill almost half a mile of from that place beautifully garnished with divers herbs and flowers not rough or uneasy to climme, but smooth, plain and delectable, worthy and meet to be sanctified with the blood of the blessed Martyr, unto the the top where of when he was ascended, he required of God to give him water: and straight there arose a spring of fair water before his feet whereby all might perceive that the river before was by his means dried. For he which left no water in the river, would not have required it in the top of the mowntaine, but that it was so expedient, for the glory of God in his holy martyr. For behold the river having obeyed the Martyr, and served his devotion, leaving behind a testimony of duty and obedience (the Martyr having now suffered) returned to his nature again. Here therefore this most valiant martyr being beheaded received the crown of life which God promiseth to them that love him. But he which there took upon him to do that wicked execution, had short joy of his naughty deed: for his eyes fell unto the ground with the head of the holy martyr. There also was beheaded the soldier which being called of God refused to strike the holy confessor of God: of whom it is open and plain, that though he was not Christened in the fount, yet he was baptized in the bath of his own blood, and so made worthy to enter in to the kingdom of heaven. Now the judge seeing so many strange and heavenly miracles wrought by this holy martyr, gave commandment that the persecution should cease, beginning to honour in the saints of God the constant and patient suffering of death, by the which he thought at first to bring them from the devotion of their faith. S. Alban suffered his martyrdom the xx. day of june, nigh unto the city of, 
* ● which we call now dorsuolde ●odde.  Verolamium. Where after the Christian church being quietly calmed and settled again, there was a temple builded of a marvelous rich work, and worthy for such a martyrdom. In the which place truly even unto this day are sick persons cured, and many miracles wrought. There suffered also about that time Aaron and julius town dwellers of the city of Leicester and many other both men and women in sundry places, which after diverse fell and cruel torments sustained in all parts of their bodies, by perfitt victory achieved by patience, yielded their souls unto the joys of heaven.   

How that after this persecution ceased, the church of Britanny was somewhat quiet until the time of the Arrians heresies.  
The. 8. Chap.  
AFter that the storms of this persecution were overblown, 
Temples of Martyrs: holy days. Consecration of the B. sacrament.  the faithful christians which in time of danger lay hid in dens and deserts cometh forth and showeth themselves abroad, reneweth their churches, which before were overthrown flat to the ground, foundeth, buildeth, and perfiteth new temples in honour of the holy Martyrs, celebrateth holy days, doth consecrate the holy mysteries, with pure mouth● and heart, and every where as it were displayeth their ensigns in sign of conquest. 
Heresies in brittany.  And this peace continued in the church of Christ in Britanny until the fury of the Arrians heresies: which running through out the world corrupted also with his venomous errors this Island, though situate out of the compass of the world. Now when that once by this means heresy had once found an open vent to pass over the Ocean sea in to this Island, shortly after all manner of heresies flowed in to the said land, and was there received of the inhabitants as being men delighting ever to hear new things, and steadfastly retaining nothing as certain. About this time died Constantius in Britanny which in Dioclesian's life time governed France and Spain: a man very mild and of much courtesy. He left Constantine his son by Helen his concubine created emperor of France. Eutropius writeth that Constantine being created emperor in Britanny succeeded his father in the kingdom. In whose time the heresy of the Arrians springing and being discovered and condemned in the council of Nice, did nevertheless infect not only the other parts of the world, 
The Arrians heresy prospereth, not with standing th● general council of Nice.  but also the very churches of the islands with deathly doctrine and pestilent infidelity.   

How that in the time of Gracian the Emperor Maximus being created Emperor in brittany returned in to France with a great army.  
The. 9 Chap.  
THe year of the incarnation of our Lord 377. 
An. 377.  Gratian the 40. Emperor after August, reigned vj. years after the death of Valens, though a little while before he reigned also with Valens his uncle and Valentinian his brother. Which seeing the state of the comen wealth miserably plagued, and nigh altogether decayed, was droven of necessite for the better repairing of the said decaise, to choose unto him Theodosius a Spaniard borne to be his partner in governance of the Empire, committing, unto him the regiment of the ●aste and also of Thracia. In which time, one Maximus a vahaunt man and a good, and worthy of the Imperial crown (had it not been that contrary to his oath and allegiance he took upon him by tyranny to be Emperor in Britanny) half in manner against his will being created Emperor of the army, passed over in to France. Where he slew Gratian the Emperor being circumvented by subtle wiles, and suddenly stolen upon ere he were ware, as he was in mind to pass in to Italy. After that also he chased Valentinian the other partner of the empire out of Italy. Valentinian flying for succour in to the east, and there with all fatherly piety being received of Theodosius, was by his help straight way restored unto the empire, Maximus the tyrant being shut up by siege with in the walls of Aquilegia and there shortly after taken and slain.   

How that Aradius being Emperor, Pelagius a Britain made wicked battle against the grace of God.  
The. 10. Chap.  
THe year of our Lord 394. 
An. 394.  Arcadius' son unto Theodosius with his brother Honorius, being the xliij. Emperor after August, reigned xiii years. In whose time Pelagius a Britan borne, disperkled the venom of his faithless doctrine very far abroad, holding that a man might live well without the help of the grace of God, using herein the aid of julianus of Campania, who was intemperately stirred with the loss of his bishopric. 
The propery of heret●kes.  To whom S. Austen and other catholic fathers also hath answered in most ample manner, but yet they would not be amended thereby. But being convicted of their falsehood, they rather would increase it by defending and maintaining it, then amend it by returning to the truth.   

How that Honorius being Emperor, Gratian and Constantine usurped tyranny in Britanny, where the first shortly after was slain and the other in France.  
The. 11. Chap.  
THe year of our Lord 407. 
An. 407.  Honorius son of Theodosius the younger being emperor in the 44. place after August ij. year before that Rome was iwaded by Alaricus King of the Goths, when the nations of the Alanes, the Sue●es, and the Vandals and many such other with them, the frenchmen being beaten down, passing the Rhine raiged through out all France about that time Gratianus in brittany is created tyrant, and is slain. In his, place Constantine being but a common soldier was chosen: only for the names sake, with out any desert of virtue: which so soon as he had taken upon him the empire, passed over in to France, where being oft deluded of the barbarous nations (as unwisely and uncertainly making his league with them) greatly endamaged the common wealth. Where upon Honorius sending Constantius the Count in to France with an army, Constantine was besieged at Arells, and there taken and slain, and Gerontius his partner slew his son Constans at Vienna, whom of a monk he had made emperor. Rome was destroyed of the Goths the 1164. year after it was builded. After which time the Romans left to rule in brittany after almost 470. years that C. julius Caesar first entered the said I'll. 
The first destruction of Rome.  The Romans dwelled with in the trench which as we have said, Severus drew overthwart the Island at the south part, which thing may appear by the cities, temples, bridges and paved streets to this day remaining. Not withstanding they had in possession and under their dominion the farther parts of Britanny and also the Islands which are above Britanny.   

How the britains being spoiled of the Scots and the Pictes, sought aid of the Romans, which at the second time of their coming, builded a wall between the ij. countries, but they shortly after were oppressed with greater miseres then ever they were in before.  
The. 12. Chap.  
BY means the said tyrants and captain's of the Romans did use to transport with them over in to France the flower of all the youth of Britanny to serve them in their foreign wars, 
The cause why the old Britons became weak and open to foreign invasions.  their men of war were consumed, and the country being all disarmed was not now able to defend themselves against the invasion of their enemies. Where upon many years together they lived under the miserable servage and oppression of ij. most cruel outlandish nations, the Scots and the 
* Redshankeses.  Pictes. I call them outlandish, not for that they were out of the circuit of Britanne, but that they were divided from the land of Britanny by ij. arms of the sea running betwixt them, of the which one from the east sea, the other from the west runneth in far and wide in to the land of Britanny though they may one reach to the other. In the middle of the east creak there is a city builded called Guidi. Above the west creak toward the right hand standeth a city called Alcuith, which in their language is as much to say as the Rock Cluith, for it standeth by a fludd of the same name. The britains then being thus afflicted by the said nations, sent their ambassadors with letters unto Rome, with lamentable supplications requiring of them aid and succour, promising them their continual feast, so that they would rescue them against the oppression of their said enemies: where upon there was sent unto them a legion of armed soldiers from Rome, which coming in to the island and encountering with the enemies, overthrew a great number of them, and drove the rest out of the fruntiers of the country, and so setting them at liberty and free from the misery with which they were before so grievously overcharged, counseled them to make a wall between th● ij. seas, which might be of force to keep out their evil neighbours: and that done, they returned home with great triumph. But the Britons building the wall which they were bid to make, not of stone as they were willed, but of turue, as having none among them that had skill there in, made it so slender, that it served them to little purpose. This wall they made between the ij. said arms or creeks of the sea, many miles long, that where as the fence of the water lacked, there by the help of the trench they might keep their country from the breaking in of their enemies. Of which piece of work, there remayneh even unto this day most assured tokens yet to be seen. This trench beginneth about two miles of from the monastery of AEbercuring, Westward in a place which in the Pictes language is called Peanuakel and in English is called Penwelt, and running out eastward is ended by the city of Al●luith. But the former enemies when they had once perceived that the Roman legion was returned home again, forth with being set on land by boats, invadeth the borders, overcometh the country, and as it were corn ready to be cut, they moweth, beateth, and beareth down all before them. Where upon Ambasadours be sent again to Rome, with lamentable voice requiring their succour, beseeching them they would not suffer their miserable country to be utterly destroyed, nor permit that the name of the province, which thorough them had so long flourished should now thus despirefully be extingueshid by the wicked cruelty of their foreign people. Again there is sent an other legion, which in the h●●●est time coming upon the sudden, made a great slaughter of the enemies, and such as could escape chased them over the seas in to their own conntry, which before were wont to waste and spoil the country of Britanny without resistance. Then the Romans told the Britons plain, that it was not for their ease to take any more such travailous journeys for their defence, and bid them to practise their armour them selves, and learn to withstand their enemy, whom nothing else did make so strong but their faint and cowardous hearts. And forsomuch they thought that would be sum help and strength unto their loyal fellows whom they were now forced to forsake, they builded up a wall of hard stone from sea to sea a right between the two cities which there were made, to keep out the enemy, in the self same place where Severus before had cast the trench, (which wall even to this day remaineth famous and to be seen) with public and private charges: the britains also putting to their helping hands. They then builded it eight foot broad and xii. high, right as it were by a line from east to west, as it doth to this day plainly appear, which being perfected, they give the people straight warning to look well to themselves, they teach them to handle their weapon, and instruct them in war like feats. Also by the sea side southward, where their ships lay at harbar, lest their enemies should land there abouts, they maketh up bulwarks a long one sum what distant from the other, and this done biddeth them far well, as minded no more to return. As soon as they were gone, the Scots and picts having intelligence that they had made promiss they would come no more, they taking heart of grace thereof returneth again to their wont business: And first, all that was without the wall they taketh for their own. After that they came to give assault unto the wall where the britains with faint hand and fearful heart defending it, were with grapples, which they had devised, pulled down to the ground, and otherwise so assaulted, that they leaving both the cities and the wall also, were disparcled and put to flight. The enemy followeth, killeth, and slayeth more cruel●y than e●er he did before. For even as the lambs of the wild beasts, so were they torn and mangled of their enemies. Whereupon being driven out of their own houses and possessions, they falleth a robbing and spoiling one the other of them, increasing their outward misery with inward tumult, so far forth that all the whole country was brought to that exigent, that they had none other sustenance, but that they got by hunting and killing of wild beasts.   

How in the time of Theodosius the younger the britains sowght help of Boëtius then consul of Rome, but could not obtain it and how at that time Palladius was sent to the Scots (which beleyved in Christ) to be their Bishop.  
The 13. Chapter.  
THe year of the incarnation of our Lord 403. 
An. 403.  Theodosius the younger succeeding Honorius, was made Emperor of Rome, which he governed 27. years being the xxv. Emperor after August. In the eight year of whose Empire, 
Palladius the first bishop of Scotland:  Palladius was sent of Celestinus bishop of the Roman church to the Scots which had received the faith of Christ, to be their first bishop. 
An. 411.  And the 23 year of his reign, Boetius one of the pears and patricians of Rome was now the third time made consul with Symmachus. The poor leaving of the Britanes, directed unto him their letters, where of this was the beginning. To Boetius thrice consall the Mourning of the britains. In the process of which epistle they thus setteth forth their pitiful estate. The Barbarous enemy driveth us upon the sea: the sea again upon the enemy: between these twain riseth two manner of deaths, either we are killed or drowned. And yet for all their suit, they could obtain no aid of him, as he which had then both his hands full of business and battle at home with Bleda and Attila kings of the Huns. And though the year before Bleda was murdered by the wyhe treason of his brother Attila, yet he alone remained so untolerable an enemy unto the world, that he wasted all most all Europe, spoiling and overthrowing both cities and castles. About the same time there arose a great famine in Constantinople, after which followed also the pestilence: and a great part of the wall of the said city fell unto the ground, with 57 turrets. And many other cities also being overthrown with earth quake, hunger, and pestilence beside, consumed many a thousand both of men and beasts.   

How the britons being forced by hunger drove the Barbarous people out of their country. Whereof ensued plentif of corn, riot, pestilence, and the loss of the whole country.  
The 14. Chap.  
IN the mean season hunger more and more prevailing against the britons, (in so much that many years after it left tokens and remembrance of the hurt it did in the country) drove many of them to yield themselves into the hands of the robbers. Other there were which could never be brought there unto, but rather than they would so do, from the hills and brakes where they lurked, many times invaded their enemies, as trusting so much the more in the help of God, how much the less hope they had of aid of man. And by such means first of all, both resisted and overthrew them, which many years together had lived by the spoil of the country. Whereby for the time they drew homeward with shame enough, intending not long after to return. The Pictes then and long time after kept themselves quiet at home, save only that they would make now and then invasions into the land, and drive away bouties of cattle. After that (they leaving their pilling and spoiling) the country drew to a quietness, there ensued such plentif of grain as never was seen the like before, as far as any man could remember: whereof the people grew to lose and wanton living, whereof all manner of lewdness followed straight after, specially cruel●●, hate of truth and love of lying: in so much that if any were gentler and more given to truth then other, the other would work him all the hurt and spite they could, as a common enemy of the country. 
Ry● and evil life the Britain's destruction.  This did not only the seculars but also the clergy itself, and the heads thereof, giving themselves over to drunkenness, pride, contention, envy, and such other wickedness, casting utterly from them the sweet yoke of Christ. In the mean season a bitter plague befell among them for their corrupt living consuming in short time such a multitude of people, that the quick were not sufficient enough to bury the dead. And yet for all that, they remained so hardened in sin, that neither their friends death, neither the ●eare of their own could cure the moreyn of their souls, which daily perished thorough their sinful living. Whereby a greater stroke of god's vengeance ensued upon the whole sinful nation. For being now infested again with their old neighbours, they devised with themselves what was best to do, and where they might seek rescue to withstand and repel the force of the Northern nation. And they agreed all with their king Vortigerius to demand aid of the Saxons beyond the seas. Which thing doubtless was done by gods own appointment, that the wicked people might be thereby plagued, as by the end it shall most manifestly appear.   

How the English and Saxons being sent for in to Britanny, did first clear the country from the Pictes, and Scots but shortly after joining themselves in league with them, turned their weapon upon their fellows that sent for them.  
The. 15. Chap.  
THe year of the incarnation of our Lord 4●29. 
An. 429.  Marcianus with Valentinian the 46. emperor after August, 
The first arrival of English men in to Britanny  reigned seven. years. In whose time the people of the English or Saxons, being sent for of the said king in to Britanny, landed there in iij. long ships, and by the kings commandment is appointed to abide in the east part of the land, as to defend the country like friends, but in deed, as it proved afterward, as minding to destroy the country as enemies. wherefore encountering with the northern enemy, the Saxons had the better. Whereof they sending word home in to their country as also of the batfulnes of the land and the cowardness of the britains, the Saxons sent over a greater navy and number of men better appointed for the wars, which being now joined with the former band, drew to a stronger army than all the power of the britains was able to overcome. These by the britains were allowed a place to dwell among them, with that condition that they should war for them against their enemies, and should receive waiges of the britains for their travails. These that came from beyond the seas, were iij. of the strongest nations in Germany. That is, the Saxons, English, the and the Vites. Of the Vites came the people of Kent and of the isle of Wite, 
Saxons, English and Vites.  and they which in the province of the West Saxons or called unto this day the nation of the Vites right over against the isle of wit. Of the Saxons, that is of that region which now is called of the old Saxons, descended 
* The people of Essex, of Sussex, and of the westcountre.  the east Saxons, the south Saxons and the west Saxons. Of the English, that is of that country which is called England, and from that time to this is thought to stand in the midst between the Vites and the Saxons, descendeth the east English, the uplandish English, the Marshes and all the progeny of the Northumber's, that is, of that people which inhabiteth the north side of the flood Humber. 
The English men occupied at the first all England except kent, Essex, Sussex, and part of the westcountre.  The chief captains of the Saxons are said to have been ij. brothers, Hengistus and Horsus, Of the which Horsus being after slain in battle of the britains, was buried in the east parts of kent, where his tomb bearing his name is yet to show. They were the sons of one Vetgissus whose father was Vecta, whose father was Voden, of whose ishew many kings of sundry provinces had their original. Now then great companies of the said nations daily flocking in to this Island, they begun to grow so strong, that the people of the country which sent for them stood in great fear of their powessance. And suddenly taking league with the Pictes whom they had now driven farther of, 
* The redshanks.  began to turn their force upon the Brytannes. And first they require of them more plenty of victuals, and picking matter of falling out with them, threateneth them that except they would provide them better store, 
The first spoiling of brittany by the English men.  they would break of with them, and spoil all the country about. And as much as they then promised, they after in deed performed. To be short, the fire once kindled in the hands of the Pagans, took just revenge of the wickedness of the people: not much unlike unto that fire which being kindled of the Caldees consumed the city of jerusalem. So also this fire of vengeance, the wicked conqueror kendeling it, or rather God the just judge disposing it, raiged first upon the cities and country next unto it, after from the east sea unto the west, over whelmed all the whole Island, with out any resistance made to quench it. Both public and private houses were overthrown to the ground, the priests were slain standing at the altar, the bishops with their flock were murdered, without respect of their dignity, nor was there any that would bury the slain. Sum of the miserable levinges being taken in the hills were there killed, other being starved with hunger, were fain to creep out of their caves, and buy their victual at their enemy's hands, with sale of their liberty for ever, if yet they were not killed out of hand. Other fled over the seas with a heavy heart. Other tarrying still in their country in fear of death and lack of food, lived full miserably in the mountains, woods, and cliffs.   

How the britains obtained the first victory of the English by the help of Ambrose a Roman.  
The. 16. Chapter.  
But after that the English men having now driven out and disperkled the land dwellers, were come back again, the britains by little and little begannne to take strength and courage unto them, coming out of their caves, in which they lay hid before, and with one uniform consent calling for heavenly help, that they might not for ever utterly be destroyed. They had then for their captain a Roman called Ambrose Aurelianus a gentle natured man, which only of all the blood of the Romans remained then a live, his parents being slain, which bore the name of the king of the country. This man being their captain, they assembled themselves together, and provoking the victoures to the fight, through god's assistance, achieved the victory. And from that day forward, now the men of the country, n●w the enemy had the victory, until the year that bath was besieged, where they gave their enemies a great overthrow, which was about the xliiij. year of their coming in to the land. But of this we shall speak more here after.   

How Germanus the bishop, sailing with Lupus in to Britanny ceased first the tempest of the sea, after the storms of the Pelagian heresies by the power of God.  
The. 17. Chapter.  
A Few years before the coming of the Saxonnes in to the land, 
Counsel of the catholic  the Pelagian heresies being brought in, by Agricol● the son of Seuerian●s a Pelagian bishop, did sore corrupt the faith of the britains. 
bishops in France for extirping of Pelagian● heresy.  But the Britamnes being neither willing to receive their lewd doctrine as blasphemous against the grace of God, neither able to refute their wily and wicked persuasions, they deviseth this wholesome counsel, to seek for aid of the bishops of France, against these their spiritual enemies. And they calling a common counsel consulted among themselves, whom of them all it were best to send to help their neighbours faith. By the assent of them all there was chosen ij. worthy prelate's Germanus Altisiodorensis, and Lupus bishop of the cite Trecassa, which should pass over in to Britanny to confirm them in the faith, which with ready obedience accepting the commandment of the Synod, took shipping thither ward, and had very prosperous winds until they were half way over between France and Britanny. Then suddenly as they were sailing, the devil much envying that such men should go to recover the people out of their danger and win them to the right faith of Christ, he raiseth such tempests and storms against them, that a man could not know day from night. The sails are not able to bear the boisterous fury of the wind, the marinours being in despair gave over, the ship was guided rather by the prayer of the good, them policy of the master. The holy bishop Saint German at the beginning hereof was a sleep, 
Tempest ceased by prayer and holy water.  them Lupus and the other wakeneth and calleth upon him, as in whose prayers they had a special trust. Who seeing the present peril they were in commanded them all to fall to prayer. He himself having a greater trust in God, than he had fear of the tempest, calleth upon Christ, and taking in the name of the trinity of a few sprinkles of water, casteth it in to the sea. And forthwith the rage of the storms breaketh, the surges falleth, God being called upon differreth not his help, the evil spirits are chased away, the air returneth to his natural course, and the wind which of late blustered all against them now with a merry gale blowing all together with them set them shortly after a land in the place where they themselves desired. Thither a great multitude of people being assembled received the priests of God, of whose coming the wicked spirits gave warning long before they landed, which afterward when they were expelled out of the obsessed bodies by the commandment of these holy servants of God, they declared both the whole order of the tempest which they had raised and the great danger which they had wrought the said good bishops, and did not deny but they were overcomed by their merits and commandment. In short time after their arrival, they filled the Island with their good name, their preaching, and their virtues. And the word of God was preached by them not only in their churches, but also in the open streets and in the country, in such sort that in all places both the sound, and faithful catholics were confirmed, and they that before swerved out of the right faith were amended. And in short time thorough their authority; virtue, and learning, they brought all the whole country under obedience to their doctrine. The authors and head professors of heretical error lay lurking all this while, and like the wicked spirits, much spited to see the people daily to fall from them. At length after long advisement used, they taketh upon them to try the matter by open disputation, which being agreed upon they come forth richly appointed, gorgeously appareled, accompanied with a number of flattering favours having liefer to commit their cause to open disputing, 
An open disputation between Catholics and heretics of the pelagian sect in the year of our lord 400.  them to seem to the people whom they had subverted, to have nothing to sayin defence thereof. Thither resorted a great multitude of people with their wines and children. The people was present both to see and judge the matter: the party's therewer far unlike of condition. In the one side was the faith, on the other man's presumption: on the one side meekness, on the other pride: on the one side Pelagius, on the other Christ. First of all, the blessed priest Germanus and Lupus gave their adversaries leave to speak, which vainly occupied both the time and ears of the people, with naked words. But after the Reverend bishops poured out their flowing words confirmed with scriptures out of the gospels and Apostles: they joined with their own words the words of god, and after they had said their own mind, they read other men's minds upon the same. Thus the Vanity of heretics is convicted, and falsehood is confuted, so that at every objection they were forced in effect to confess their error, not being able to answer them. The people had much to do to keep their hands from them, yet showed their judgement by their clamours.   

How Germanus restored the blind daughter of the Tribune to her sight, and after coming to Saint Albans shrine did both from thence take sum relics, and left other of the Apostles or other Martyrs there.  
The. 18. Chap.  
THis don, suddenly a certain man of the dignity of the Tribunes cometh forth among them, offering them his daughter of x. years old to be cured, which was blind. They bid●e them have her to the adversaries. But they their own conscience fearing them to take such an enterprise in hand, joineth their prayers together with their parents, desiring the priests to do their cure upon the girl. Which seeing their adversaries to yield, maketh their prayers for her. And after Germanus full of the holy ghost, calleth upon the trinity, and straight loseth from his nek a little bugget which he had by his side full of the relics of the martyrs, 
Relics of holy Martyrs.  and in the sight of them all putteth it to the eyes of the maiden: which done she straight received her sight. The parents much joyeth there at, the people are all amazed at the sight of the miracle. After that day the said errors were so pulled out of the minds of all men, that with all heart and desire they embraced the doctrine of the bishops. Thus these damnable heresies being suppressed, and the authors thereof utterly confuted, and all men's minds instructed with the purity of the faith, they went unto saint Albans, 
The faith and devotion of Christian bishops about the year of our Lord. 400.  to give god the praise and thanks by him. Where Germanus having relics of the Apostles and of divers Martyrs, making his prayer commanded the tomb to be opened, intending their to leave those precious treasures. Thinking good that the members of the Saints gotten in divers countries should be buried together in one tomb, as being like of merits, they rejoiced together with god in heaven which being there left with much honour he took of the dust of the place where the holy Martyr's blood was shed, and carried it away with him. Which things being thus disposed, a very great multitude of people was that day converted unto our Lord.   

How he being driven through sickness to remain there, did both quench a great fire with his prayer, and was by a vision himself healed of his infirmity.  
The 19 Chap.  
AS they were coming back, it happened by the devils procurement, that Saint German by means of a sore fall he had, broke his leg. Little knew the devil that by the affliction of the body (as it was in job) the merits of the holy man should be thereby the more increased. Whiles for the time by the reason of his weakness he was feign to tarry still in one place, the next house he lodged in, was by chance set on fire, so that after it had quickly consumed the houses about thatched with reed, it was now coming through the blowing of the wind to the house where this good man was harboured. Many came running in great haste to the Bishop, 
The like Seuer● Sul pi●ius writeth of  willing him to make away and save himself. Whom he rebuking through confidence in his faith, would not remove out of the place he was in. The people all frighted with fear and despair came running to quench the fire. But that the power of god might appear the plainer, 
S. Martin. In epist. 2. presixa prologo, in vitam B. Martini.  the fire still consumed what so ever the people sought to save, but what the sick man lying in his bed did keep, that the fire as being a feared of the holy man's lodging skipped, both above and beneath fiercely burning without stay, so that in the middle of the raging flakes and flames the house which this weak man kept, remained sound and untouched. The people much joyed at the miracle, and rejoiced in god to see his power to save, that their labour could not. Before the cottage of this poor prelate lay there a multitude of people without number some to be cured of the maladies of their souls, some of their bodies. It can not be expressed what miracles Christ wrought by his servant, and what cures this sick man did. In the mean suffering no remedies to be applied unto his own infirmities, on a certain night he saw a very beautiful person clad all in white apparel, to stand by his beds side, which stretching out his hand seemed to lift him up as he lay in his bed, and bid him stand upright upon his feet. After which time his pains being assuaged he was so restored unto his health, that as soon as it was day, he took his journey without fear.   

How the said Bishops by the power of God aided the britains in Battle and so returned home.  
The. 20. Chap.  
IN this mean time the Saxons and the Pictes waged battle against the britains. Which being assembled together in the camp and fearing much that they should not be able to overmatch them, they required the help of the holy bishops. Which coming into their camp, put their fearful hearts in such confidence, as though a great army had been come at that instant to aid them. whereupon they being their captains, Christ warred with them in their camp. This happened in the xl. days of lent, 
The xl. days of Lent.  which were the more devoutly observed, through the presence of the priests: in so much that they being instructed with daily preaching many of the country came daily to be christened. And the greatest part of the army required their baptism. Upon Easter day they made in the camp the likeness of a church with poles and bouse, where they were solemnly baptized. By virtue of which holy sacrament they became fervent in faith and bold in hope of god's strength, which before were in despair of their own. The enemies had word of the manner and form of their camp, and of all things done therein. Whereupon they thinking to steal upon them and so easily obtain the victory over them, as unwares and unarmed, maketh all the haste they could toward them. But yet by scouts their coming was known in good time. And now the holy days of Easter being past, the greatest part of the host goeth fresh from baptism to their armour. Among them Sain● German making himself as a captain, pieketh out a certain of light soldiers, and going forth with them placeth them privily in a valley that was beset with hills on every side: by the which it was thought the enemy would pass unto the Britamnes camp. Shortly after cometh on the same way the army of the Saxons, which when they that were set in the ambush perceived to approach, Saint German being with them, 
S. Germain putteth to flight an liōsi●●. of infidels by singing of lleluia.  giveth warning unto them all, that as they heard him begin, all they should cry and answer the same. And suddenly breaking out of the ambush, the enemy not being ware of them, the priest cried out thrice together hallelujah. All the rest straight answereth the same. The Ecko whereof, through the sound of their voices rebounding back from the hills made such a sound, as though they had been thrice as many more in number than they were. Wherewith their enemies were so amazed, as though not only the hiller, but heaven itself also did cry● out and fight against them. Where upon they fled with all the speed they could make, casting away their weapon, and harness, and thinking it enough if they might with their naked bodies escape the danger. Many of them for fear and haste were drowned in the river which was betwixt home and them. The innocent army beholdeth the revenge of their enemies, and saith themselves to have the Victory without battle. The soldiers gathereth up the spoil, and with great joy acknolegeth god only to be the giver of that overthrow. The bishops themselves triumpheth in God to see the enemy put to flight without bloodshed, and the Victory to have been gotten by faith in God and not by force of man. This the Island being set in good order, the enemies both visible and invisible being overcomed, the bishop returneth home ward: to whom God gave prosperous passage both for their own virtues sake, and also at the intercession of the blessed martyr saint Alban.   

How the Pelagian heresies beginning to spring again Germanus returning to Britanny with Severus cured a lame young man, corrected the heretics, restored the faith.  
The. 21. Chap.  
NOt long after was there word brought out of the same Island that the Pelagian heresies began of new to grow and multiply, by means of certain which began again to set forth the same. Again therefore are directed to the bishop the prayers of all the clergy that he would go through with the cause of God, which he had taken in hand before. Whose petition he accepting returneth again with prosperous winds in to Britanny, with one Severus a man of great holiness, as the which was the disciple of Lupus bishop of Trecassa and was ordained bishop of Trevers, and preached first unto that part of the Germans the word of God. In this mean season the wicked sprittes flying about the Island did foreshow every where (so forced and constrained) that Saint German was coming. In so much that Elafius one of the chiefest of the Island with out the report of any manifest messenger, hasted to the seas side, their to meet the holy men at their arrival, bringing with him his son which in the flower of his youth was benumbed of his leg: which was so shrunk in to his thigh ward, through the dryth of his sinews, that he could not set his foot upon the ground. With this Elafius came a great multitude of people to receive the holy prelate's: which as soon as they came a land, fell a preaching to the people after their wont manner. They find the people as touching their faith in the self same stay they left them, they learneth the fault to remain in a few, after whom they seek, and finding them out they condemn them. This donne Elafius falleth down at the feet of the bishops, offering them his son, whose pitiful case needed no prayers to entreat for the relief thereof. Every man of himself pitied the young man, especially the priests, who altogether (according to the pity conceived) beseeched the clemency of God. And forthwith Saint German taking the young man to him, made him sit down: he deals his knee that was thus bowed inward, and with his blessed hand searcheth thourow all the affected place, as far as the grief went. And behold each part as soon as he touched it, received health, and the sinews returned to their natural course, so that in sight of them all, the young man is restored sound unto his father. The people are all astonyd at the sight of so strange a miracle, and in all their hearts the catholic faith thereby confirmed. 
Heretics banished the country, set it in rest and quiet.  After that he preacheth to the people of the redress of the said heresies. And by the assent of them all, the first authors thereof are condemned, to be banished the land, and are delivered unto the priests to be conveyed beyond the sea: that by this punishment both the country might be rid of them, and they of their heresy. Whereby it came to pass, that in that places the faith long time after remained sound and undefiled. All things thus ordered the holy priests returned with like good speed as they came. Saint German after this went to Ravenna to treat for peace for the people of little Britanny in france, and there with great reverence being received of Valentinian the emperor and Placidia his mother he deceased unto Christ, whose corpse with an honourable company was conveyed unto his own church not without miracles done by the way thereby. Not long after Valentinian is killed of the soldiers of Etius patricius, whom he had slain before the sixth year of Marcianus reign, with whom the west empire decayed and came to ruin.   

How the britains being free from all foreign wars, fell at wars with in themselves and to all other myscheifes.  
The. 22. Chap.  
AT this time the britains were at peace with all other foreign enemies but yet at wars with in them selves. Their cities and towns lay waste which the enemies had destroyed: and they which had escaped the hands of the enemies, were slain many of them of their own fellows. But having yet as fresh in mind the late calamities and slawghters they sustained, their priests peers, and subjects kept them selves somewhat in order. But after their death, the generation that followed, little knowing and less regarding the storms paste in their father's days and having respect only to that present prosperous estate in the which they then lived, were so set to break all good orders of truth and justice, that scant any token or remembrance thereof remained, but only in few ant that in very few. Among many other of their horrible doings, which their own historiographer Gildas, doth lamentably set forth in writing, he sayeth of them thus, that they never took care to preach the gospel of Christ unto the English and Saxons which inhabited the land among them. But yet the goodness of God did not so forsake his people, whom he foreknew to be saved. But provided for the said nation of the English much more worthy preachers, by whom they might be brought unto his faith.   

How Saint Gregory the Pope sent Saint Augustine with certain religious men to convert the Englishmen, and with letters of exhortation encouraged them in their enterprise.  
The. 23. Chap.  
THe year of chincarnation of our Lord 582. Mauritius the 54. 
S. Gregory sendeth S. Augustin to preach the faith to English men.  Emperor after August reigned Emperor of Rome 21. years. 
An. ●. 96.  The x. year of whose reign, Gregorius being a man of the greatest virtue and learning of his time, was then bishop of the Roman and Apostolic see, which he governed xiii. years, vj. months, x. days. Which the xiv. year of the reign of the said emperor, and about the hundredth and fiftyth year of the English men's coming in to brittany, being moved by inspiration of god there unto, sent the servant of God, S. Augustine and certain other monks which feared god with him to preach the word of God unto the nation of the English men. Which obeying the bishop's commandment, when they began to take the said enterprise in hand, and had already travailed part of the way, they bethought themselves it should be better for them to return home again, then to go unto that barbarous and salvage country, whose language they knew not. And thus by common assent they determined to do, as being the more surer way. Where upon they sendeth Augustine back again to the Pope (whom he had appointed to be bishop there if they were received of the English men) humbly to require him that they might not go forward in that so uncertain, so perilous, and painful peregrination. Whom he yet exhorted by letters, that putting their trust in the help of God they should proceed in their good purpose, of the which letters this is the copy. Gregorius the s●ruaunt of the servants of God etc. 
A letter of S. Gregory exhorting S. Augustin to pursue  For so much as better it were never to begin a good work, then after it is once begun to go from it again, you must needs (my dear sons) now fulfil the good work which by the help of God you have taken in hand. 
his journey to England.  Let therefore neither the travail of the journey, neither the talk of evil tongued men dismay you. But with all force and fervour make up that you have by the motion of God begun, assuring yourselves, that after your great labour eternal reward shall follow. Be you in all points obedient unto Augustine wonh I have sent back unto you, and appointed him to be your Abbate, knowing that shall much profit your souls, which you shall do upon obedience of his commandment. Ower almighty Lord defend you with his grace, and grant me to see the fruit of your labours in his kingdom of heaven: and though I can not labour myself with you, yet I may enjoy part of your reward, for that I have a will to labour. God keep you healthy my dear beloved children, dated the. 23. of july, ower Lord Mauricius Tiberius reigning, ower most virtuous emperor, in the xiv. year of his empire, the xiii. year after his Consulship, Indictione 14.   

How he sent to the bishop of Arells a letter to receive them.  
The. 24. Chap.  
HE sent also at the same time letters unto Etherius archbishop of Arells that he should favourably entertain Augustine going in to brittany of the which letters this is the tenor. To the Right Reverend and most holy, his brother and fellow bishop Etherius, Gregory the servant of the servants of God. Though with such priests as loveth god, religious men needeth no commendation, yet because opportunity to write did serve, we thought it good to direct our letters to your brotherhood: 
another letter of S. Gregory to the archbishop of Aerls.  advertising you that we have sent Augustine the bearer hereof with other servants of god accompanying him for the health of souls: whom it behoveth your holiness to help and comfort as the holy order of priesthood requireth. Ant to th'intent you may be the better willing so to do, I have willed him to discover unto you the cause of his journey, not doubting but that known, you will gladly show him what comfort you may. We commend also unto your charity owercommon common son Candidus priest, whom we have sent to oversee ower church belonging to ower patrimony. God keep you in safete reverend brother. Datum ut supra.   

How that Augustine coming in to Britanny first preached unto the king of kent in the isle of Tenet, and so being licensed of him came after in to kent to preach.  
The. 25. Chap.  
AVgustine being much encouraged with the comfort of S. Gregory returned to preach the word of God with the servants of Christ which were with him and came in to Brytanny. Ethelbert at that time was king of kent a man of great powessance, as the which had enlarged the fruntures of his empire as far as the great flood Humber by the which the west and north English are divided. 
The isle of Tenet  At the east end of kent there is the isle of Tenet. 600. miles in compass, according to the estimation of English miles, which Island is parted from the land by the flood Wantsome which is of iij. furlongs breadth and in ij. places only passable: for both the heads of him runnet in to the sea. In that Island was Augustine set on land, and his fellows, to the number of almost forty persons. They took with them certain French men to be their interpreters according as Gregory had commanded. And sending unto the king Ethelbert, they sent him word, that they came from Rome, and that they brought him very good tidings, that is to wit, that such as should follow and obey his doctrine, they should enjoy an everlasting kingdom in heaven with the true and living God. Which hearing this, commanded that they should tarry in the said Island, having 
The first face, show, and manner of preaching the gospel to us Englishmen, by S. Augustin our Apostle, in the presence of Elbert then king of kent etc., An. 596.  all things necessary ministered unto them, until they should hear farther of his pleasure. For the brute of Christian religion had come before unto him, as the which had married a Christian woman of the country of France named Bertha, whom he married with these conditions taken of her parents, that it should be lawful for her to keep unbroken the rites of her faith and religion, with her bishop Luidharde by name, whom they appointed her, to assist and help her in matters of her faith. Within few days hereof the king came unto the Island: and sitting a broad, he bid Augustine with his fellows to come to common with him. He would not suffer him to come unto him into any house, lest if they were skilful in sorcery they might the rather deceive him and prevail against him. 
Our faith began with Cross and procession.  But they came not armed with the force of the devil, but endued with the strength of God carrying before them in place of a banner, a Cross ofsyluer and the image of ower Saviour painted in a table, and singing the litanies, prayed both for themselves, and also for them to whom and for whose sake they came thither. And when they sitting down as the king did bid them, preached unto him the word of life, and also to all his household there present, he answered them saying you give us very fair words and promises: but yet for that they are strange and unknown unto me, I can not rashly assent unto them, forsaking that ancient religion which this long both I and my people have observed. But for so much as you are come so far to th'intent you might part unto us such knowledge as you take to be right true and good, we will not seek your trouble, but rather with all courtesy receive you, and ministre you such things as are behoveful for your livelioud. Nether do we let, but that you may win unto your profession with your preaching as many as you can. He allowed them therefore a lodging in the city of Cantorbury, which was the head city of his dominion, and as he promised, provided them of necessaries, and freely licensed them to preach. It is said that as they approached near the city, having the cross and image of our king and Saviour jesus Christ carried as their manner was, before them, they song all in one tune this litany following. We beseech the o Lord for thy great mercy sake that thy fury and thine anger may be taken from this city, and from thy holy house, because we have sinned. hallelujah.   

How the said Austen living in kent did follow the primative church both in teaching and living, and of Caunterbury the place of the kings abode was created Bishop.  
The. 26. Chapter.  
AFter they were now entered in to their lodging, they began to express the very Apostolic order of living of the primitive church, 
The life of our Apostles and first preac●ers.  serving God in continual prayer, watching, and fasting, and preaching the word of life to as many as they could, despising the commodities of the world, as things none of their own, taking of them whom they instructed only so much as might serve their necessities, living themselves according to that they taught other, and being ready to suffer both troubles and death itself in defence of the truth they taught. Whereby many did believe and were baptized, marveling much at the simplicity of their innocent living, and the sweetness of their heavenly doctrine. There was at the east end of the city an ancient church built in the honour of saint Mar●ine, made while the Romans were yet dwelling in England, in the which the queen (which as we have said was a Christian woman) did use commonly to pray. They also resorted commonly to the said church and began there first to sing service, 
Our first Apostle said mass. The first Christening of Englishmen in Caunterbury.  say mass, pray, preach, and christian, until such time as the king being converted unto the faith they received more ample licence to preach where they would, and either to build of new or repair old churches. But when the king himself being much delighted with the purity of their life and th'example of their godly conversation, as also with their sweet promises (which to be true they proved by the working of many miracles) did believe and was baptized, there began more and more daily to resort unto their sermons and renouncing the rites of their old gentilite, to join them selves by the faith to the unity of the holy church of Christ. Of whose faith and conversion though the king much rejoiced, yet he would force none to become Christian, but only show himself in outward appearance more friendly unto the faithful as companions of one kingdom of heaven with him. For why? he had learned of these his masters that the service of Christ must be voluntary and not forced. And without any farther delay he appointed out for his said doctors a place and see seemly for their degrees in his head city of Cantorbury, and gave them possessions necessary for the maintenance thereof.   

How he being created bishop did advertise Gregory the Pope of such things as he had done in Britanny, and required his counsel upon certain incident cases,  
The. 27. Chap.  
AFter this the servant of God Augustine came to Arles, where of Etherius archbishop of the said city, he was created archbishop of the nation of the Enhlish men, according as S. Gregory the Pope had commanded. And returning unto Britanny, he sent forthwith Laurence priest and Peter monk unto Rome, which should make relation unto saint Gregory, how that the English men had received the faith and he made their bishop, 
This chapter is full of much good learning and godly instructions.  and also required his answer upon certain doubts necessary for him to be informed of, where of with out delay he received answer. Which we thought good to put in to this our history.  
The interrogatories of Augustine bishop of the church of Cantorbury. First how the bishops should behave themselves among their clergy, and how the offerings of the faithful upon the altar should be distributed. And what is the bishops office in the church. Gregory the Pope answered. The holy scripture testifieth as I am sure you know, and specially the Epistles of Saint Paul unto Timothe, in the which he goeth about to instruct him, 
The Sea Apostolic.  after what sort he ought to be conversant in the house of God. The manner of the see Apostolic is, to give commandment unto such as be made bishops, that all manner oblations that are given be divided in to iiij. portions. And the one thereof given unto the bishop towards his hospitality, tother to the clergy, the third to the poor, the fourth to the reparation of the churches. But for so much as you being brought up under regular discipline, 
S. Augustin our Apostle was a monk.  must not by the order of your rule, live a part from your clergy, in the church of the English which is as yet but newly entered in to the faith of Christ, you must follow that trade and form of living, which was used in the primative church among the fathers, among whom there was none that said that to be his own which he possessed, but all their things were common. And if there be any among the clergy out of holy orders which can not live chaste, 
The clergy ou● of holy orders taketh wives.  they shall take wives and have their stipend allowed them without. For of the same parts of which we have spoken of before, we know it is written, that it was divided to every man according as he had need. You must also think and provide for their stipend: and they are to be kept under the ecclesiastical rule, and seen unto, that they live honestly, and ply their psalmo●ye, and keep both heart, tongue and bo●y from all unlawful chinge through the grace of God. As for them that liveth after the common ●ort, what need I to speak, either what portions they shall give, either what hospitality they shall keep, either what work of mercy they shall fulfil? Seing it is commanded that all which is superfluous, should be employed upon godly uses, according as our Lord the master of us all doth teach us, Quod superest date eleem●sinam & omnia munda erunt vobis, 
Luc. 11.  of that which is left give alms, and all shallbe clean unto you.  
Augus●ines demand. Where as there is but one faith, why be there so many sundry customs of churches? And one custom of masses is observed in the holy church of Rome, an other in France?  
Gregorius pope answereth. your brotherhood knoweth the custom of the church of Rome in the which you were brought up. 
The order of the English service choose out of other divers countries for the best.  But it pleaseth me that if you have found any thing be it other in the church of Rome, France, or any other, that may more please god, that you cheuse that, and plant in the English church which as yet is but late come to the faith, the best orders that you can cheuse, and gather out of them all. For the things are not to be loved for the place, but the place is to be loved for the good things tha● are in it. Cheuse then out of each church, and that that is most godly, most religious, most best in any of them, that being gathered together as it were in a boundell deliver unto them, and enure them there unto.  
The question of Augustine. I pray you how shall he be punished which taketh any thing away from the church?  
Gregorius answereth. 
Of church robberies.  That you may consider by the person of the these. For there be some which having otherwise to live, yet stealeth, and some other there be, which are driven thereunto by need. Whereby some must be merced with fines, some must be punished with stripes, and ●ome favourably, some sharply corrected. And when sharp punishment is exercised, it must be done in charity, not in fury. For therefore the man is punished that he might not be damned in hell fire. And so we must chastise our brothers offending, as the good fathers doth their carnal children, whom though they punish for their faults, yet they seek to have them their heirs, whom they punish, and their possessions they keepeth for them, whom they seem to chasten in their anger. This charity therefore is ever to be kept in mind, and according to it correction is so to be measured, that the mind exceedeth not the rule of reason. Thou shalt also tell them, that they must make restitution of such things as are taken from the church. But god forbidden, that the church should look to receive with increase of gain such earthly things, as hath been taken from them.  
The question of Augustine. Whether ij. german brothers may marry two sisters which be many degrees from them?  
Gregorius answereth. That may be done lawfully by all means, for there is nothing found in the scripture to the contrary.  
The question of Augustine. Unto what generation may the Christians marry with their kinsfolk?  
Gregorius answereth. It is permitted by a certain law of the Romans that brothers and sisters children may lawfully be joined together in wedlock. But experience showeth that of such wedlock their can grow no children, and the holy law forbiddeth that we should reveal the turpitude of our kindred. wherefore it is necessary that it be the third or the fourth generation that should be permitted to marry. As for the second must in any wise forbear one from the other. To marry with our step mother, it is a grievous offen●e, for it is written in the law. 
levit. 18.  Thou shalt not reveal the tupitude of thy father. The son can not ●euele the turpitude of his father. But because it is written, 
Gen. 2.  They shall be two in one flesh, he that presumeth to reveal the turpitude of his step mother, which was one flesh with his father, he truly revealeth the turpitude of his father. It is also forebidden the to marry with thy brother's wife, for that by her former marriage she was one flesh with thy brother, for which cause john baptist was beheaded and suffered holy martyrdom. To whom though it was not said, that he should deny Christ, yet was he killed for the confession of Christ. For in that our Lord jesus Christ said I am the truth, for that he was killed for the truth, he shed his blood also for Christ. And whereas there be many of the English people, which whiles they were yet infideles, were thus unlawfully coupled, when they cometh to the faith they are to be warned, that they forbear, and take it to be a right grievous offence. Teach them to fear the dreadful judgements of God, least for unlawful carnal love they run in danger of hell fire. And yet for this are they not to be kept from the communion of the body and blood of our Saviour Christ, lest you may seem to punish such things in them, which they committed by ignorance before their baptism. For at this present time the holy church with a zeal doth punish some things, some other of a meekness it doth tolerat, at some other it winketh upon consideration. Yea it so beareth and dissembleth, that the evil which it hateth, by bearing and dissembling it redresseth. All such as cometh to the faith, are to be warned that they commit no such thing, and if they then do, they are to be restrained from receiving the sacrament. For as they are somewhat to be borne withal which of ignorance doth offend, so they are sharply to be corrected, which wittingly fear not to sin.  
Augustine's question. If the bishops are so far a part one from the other, that they can not conveniently assemble together, whether one may be ordained a bishop without the presence of other bishops?  
Gregorius answereth. In the church of England in which thou only art as yet a bishop, thou canst ordain none, but without other bishops. For when come there any bishops out of France which might assist you in ordaining bishops? We will therefore you ordain bishops, but so that they may not be one far from an other, that there be no such necessity, but that they may hereafter come together at the creation of other. The Curates also whose presence may do good aught easily come together. When then by the help of god, the bishops shall be so made that they shall not be far asunder one from the other, 
Of creating of bishops.  there shall be no bishop created without iij. or iiij. bishops assembled together. For in spiritual matters how they may be wisely and providently disposed, we may take example of carnal matters. We see when marriages are solemnized in the world, other that are married are called there unto that such as were married before, should joy with such as are married after. Why then may it not be like in this spiritual ordinance (in the which by spiritual ministery a man is joined unto God) that such then should resort together, which either may rejoice of the worthiness of him that is made bishop, or may pray together unto god for his continuance?  
Augustine's question. How shall we deal with the bishops of Britanny and France?  
Gregorius answereth. We give the none authority over the bishops of France, for that of ancient time, of my predecessors the bishop of Arles received his pall, 
The See of Rome.  whom we must not bereave of his authority. And if it chance you therefore to go to France, you shall treat with the said bishop of Arles, how such defaults as are in the bishops may be redressed. Who if he be negligent in the execution of ecclesiastical discipline, you must move him and prick him forward there unto: to whom also we have written, that joining with you being there present he will do his endeavour, to reform the manners of the bishops in such things, as are contrary to our lords commandment. You by your own authority have nothing to do in sitting upon the bishop's matters. But yet by courteously entreating them, by counseling them, by giving good example for them to follow, you may reform to virtue the minds of the evil disposed. For why? It is written in the law, he that passeth through an other man's field, shall not thrust his sickle in to his corn, but rub the ears with his hand, and so eat them. Neither canst thou thrust the sickle of judgement into the corn that is committed unto an other man's charge, but with the example of thy well doing, thou mayst rub of the chaff of sin from god's corn, and by treating and persuading with them, convert them to the body of the church of Christ, as a man doth the meat he eateth, in to his own. But what so ever there is to be done by authori●e, let it be done by the said bishop of Arles: lest that order should be broken which was ordained by the ancient institution of our forefathers. 
The primacy of Caunterbury in England.  As for all the bishops of Britain, we commit them unto your charge, that the unlearned by wholesome doctrine may be instructed, the weak by good persuasions may be strengthened, the froward by just authority may be corrected.  
Augustine's question. Whether a woman that is great with child may be baptized? Or how long after she is brought a bed, shall she tarry ere she be received in to the church? And the child that is borne, how long shall it tarry oer it be baptized lest it be prevented by death? Or how long after she is brought a bed, shall her husband forbear her carnal company? Or if she be in her monthly disease, whether she may come to the church or be received to the mystery of holy communion? Or the man after he hath carnally known his wife, whether he may enter in to the church before he hath washed himself with water, or receive the mystery of the holy communion? Of all the which the rude English nation had need to be informed.  
Gregorius answereth. I doubt not but you have been required counsel in their matters, and I think also I have made you already answer herein. Yet that which yoverselfe could say and think herein, I think you would have it confirmed with my answer. The woman with child, why should she not be christened, seeing to be teeming is no sin before the eyes of almighty God? For our first fathers, when they had sinned in paradise by the right judgement of God, they lost the immortality which they had received. And for so much as God would not utterly destroy mankind for his sin in punishment of his sin, he took from him the benefit of immortality. And yet of his mercy and goodness he reserved unto him the increase of issue. That than which of the gift of God is reserved unto the nature of man, by what reason should it be restrained from the grace of baptism? For in that sacrament by the which all sin is utterly taken away, it is great folly to think any man to be restrained from the gift of that grace which is willing to receive it. When the woman is delivered, how many days after she shall come to the church it is plain to be known by the commandment of the old testament which saith thus. 
levit. 12.  The woman which hath borne a male child shall remain xxxiij. days in the blood of her purification● she shall touch no holy thing nor shall enter into the sanctuary, until the days of her purification be fulfilled. But if she have brought fourth a female child, lxuj. days she shall remain in the blood of her purification. Which yet is to be known that it is taken in mystery: for if the same hour that she is delivered she should come to the church, she should run in no danger of god's displeasure. For it is the pleasure of the flesh not the pain that causeth the sin. The pleasure is in begetting the child, but bearing is the pain and travail. Where upon it was said unto our first mother which first broke gods commandment. I shall multiply thy pangs and pains and thou shalt bring fourth in sorrow. 
O●●. 3.  If then we forebid the woman which is delivered, to come to the church, we make as though her pain were her sin. By no ways than it is forbidden to christian either the woman that is delivered, or the child whereof she is delivered, yea the very first hour either of the delivery of the one, either of the birth of the other, if any of them both be in peril of death. For the grace of the sacrament, as it is to be given unto the living with great discretion, so is it to be offered without delay to them which draweth toward their death: lest while time convenient to give the mystery of our redemption is looked and tarried for, by means of delay the party die before he may receive the said benefit. Nether shall the man carnally accompany with his wife, until the child that is borne be weaned. But now by a corrupt custom, the women refuse to nurse the children borne of their own body: which seem to have been found out only of incontinence: for therefore they refuse to nurse their own children, by cause they will not forbear the company of their husbands. Wherefore such as of an evil custom do put out their children to nurse, shall not lie with their husband until the daise of her purification be fully complete. Also in the time of of her flowers they are forbid to company with their husband. So that the old law doth punish them which hath to do with a woman being in that case. Which woman yet nevertheless is not then forbidden to come to the church, because the superfluite of nature can not be imputed for sin: and for that she suffereth that against her will, it is no reason she should be restrained from coming into the church. For we know that the woman which was diseased with the bloody flux coming humbly behind our lord, 
Luc. 8.  touched the hem of his garment, and by and by she was cured of her said infirmity. If then the woman which had the bloody flix, might lawfully touch the garment of our Lord, why may not she enter into the church which suffereth her monthly flowers? But you will say: as for her, her malady forced her to seek remedy, this other is taken of her customable sickness. 
Of natural infirmities.  Consider this with thyself dear brother, that all that we suffer in this mortal flesh by feebleness of nature, it was by the just judgement of God ordained after our sin. As hunger, thirst, heat, cold, weariness, proceedeth of the infirmity of nature. And what other thing is it to seek food against hunger, drink against thirst, open air against heat, garment against cold, rest against weariness, but to take medicine against sickness? So unto the woman that monthly course of her body is a disease. If then she did well presume which being sick touched the garment of our Lord, that which is granted to one woman, why should it not be granted unto all other, which by nature are grieved with like sickness? Nether shall she be forbidden in the said days to receive the holy sacrament: but if of a great reverence which she hath there unto, she will not presume to receive it, she is the more to be praised: but if she do receive it, she is the less to be judged. 
Note.  For it is the point of well disposed minds there to acknoledg their fault sum times, where there is none in deed. For many times that is committed without fault, which yet proceeded of a fault. Where upon to eat when we are hungry is no fault, and yet hunger began and sprang first of the sin of our first father. And that mounthely custom is no sin to the woman, for that it happenyth naturally. But yet because nature is so corrupted, that without the man's will, it seemeth to be defiled, it had his first original of sin, and remaineth as a punishment, to th'intent man might now know what he is becum through the justice of God by sin. And that man which did commit sin with his will, should feel the punishment of sin against his wil And therefore women when they do consider themselves herein, if they meekly refuse to come to the sacrament of the body and blood of Christ, they are to be commended of their good consideration: But if of a good custom, of a religious life, they have a fervent desire to cum unto the holy mysteries, they are not to be forbidden, as I have said before. 
Difference between the new testament and the old law. Math. 15.  For as in the old testament outward works are to be observed, so in the new testament that is not so much regarded which is outwardly done, as that which is inwardly intended. For where as the law forbiddeth us to eat many meats as unclean, yet in the gospel our lord sayeth: not that which entereth in to the mouth, defileth the man, but that cometh out of the mouth that defileth the the man: And shortly he sayeth expounding the same: out of the heart cometh evil thoughts. Where it is sufficiently declared that to be unclean before God which springeth out of the root of an unclean heart. Wheuppon Saint Paul also saith, that to the clean all thing is clean: but unto the unclean and the infidel nothing is clean. 
Ad Titum. 1.  And straight after he putteth the cause of that uncleanness: For their mind and conscience (saith he) is defiled. If then the meat be not unclean unto him which hath not an unclean mind, why then that which the woman having a pure mind doth suffer of nature, shall be imputed unto her as impurity? As for the man which sleepeth with his own wife, shall not come in to the church except he be washed with water. 
levit. 15.  The law commandeth the old people, that the man which hath had to do with his wife, shall both wash himself with water, and not enter the church before the going down of the son. Which saying yet may spiritually be construed: for then spiritually the man hath to d●e with the woman, when the mind doth delight himself with unclean thoughts of unlawful lust. And except this fire of lust be quenched, he shall not think himself worthy the company of the faithful brethren, which findeth himself possessed with unchaste desires. Though of this thing divers countries are of divers minds, and sum useth one thing, sum an other, yet the manner of the Romans was ever of ancient time, after the company of their own wives both to purify themselves in the bath, and of reverence a while to forbear coming in to the church. We say not this for that we take marriage to be sin. 
Whether in the act of marriage be any sin.  But for that the very lawful company of man and wife is not without pleasure of the flesh: and that pleasure can not be all together without sum sin. For he was not borne of adultery or fornication but of lawful wedlock which sayeth: 
Psal. 50.  Behold I am begotten in iniquity, and my mother hath conceived me in sin. He which knew himself to have been conceived in sin, mourned to remember his sinful birth. For the tree doth bear in his branches, the corrupt humours which he drew of the root. In the which words yet he doth not call the carnal company of man and wife sin, but the pleasure therein. For there be many things, which of themselves be lawful and allowable, and yet in the doing of them we are somewhat defiled. As oftentimes being angry we punish other men's faults, whereby the calmness of our mind is troubled: and though it be well done that we do, yet is it not well that in doing it our mind is put out of quiet. 
Psal. 30.  For he was angry with the vice of the offenders, which said, Mine eye is troubled with anger. For whereas the mind can not lift himself up unto the light of contemplation, except it be still and quiet, therefore he sorrowed to see his eye distempered with anger. For while he was forced to look downward to punish the transgressors, he was forced also to be withdrawn from the contemplation of things which are above. So than it is a commendable thing to be moved with anger against sin, and yet is it a grief and a hindrance to the well disposed mind: for in that he hath been angry, he knoweth that he hath offended. Wherefore, to come to the purpose, the right use of carnal company between man and wife, is to come together for procreation of children, not for lust and pleasures sake. And if any man doth use his wife not for carnal pleasure, but to the end of procreation only, this man truly is to be left unto his own discretion, both for coming unto the church and also for receiving of the holy sacrament of the body and blood of our Lord. For he is not to be kept either from the one or the other, which being in the fire yet can not be burned. But when on the contrary, not the desire of issue, but the pleasure of the body beareth the chiefest rule in the work of copulation, they have both cause to bewail their frailty. For though the word of god did grant them so much, yet doth it not so grant it them, that they should be out of fear of offence. 
1. Co●. 7.  For as saint Paul writing to the Corinthians sayeth, he that can not live chaste let him have his wife, so he straight sayeth farther, I say this as tolerating, not commanding. There is no toleration of that which is lawful of itself. Wherefore in that he useth this word tolerate, he showeth it to be faulty. It is well to be pondered that our Lord intending to speak unto the people in the mount of Sina gave commandment they should first abstain from women. 
Exod 19  And if the purity of the body were there so earnestly required, where our Lord by means of his creature did speak unto men, that they which should hear the word of God should be free from women, how much more the women which receive our Lord almighty's body, shall seek to preserve in themselves the cleanness of the body, lest they may take hurt by the greatness of that unestimable mystery? 
●● Regum. 21.  Hereof also is it said by the priest unto David as touching his servants, that if they wercleane from women they should eat of the sew bred, which otherwise they should not be suffered to take, except David would say that they were pure from women. Then the man bathed in the water after the carnal knowledge of his wife may be admitted to the sacrament, when it is tried that he may come to the church.  
Augustine's question. Whether after the illusion which is wont to befall unto a man in his dream, a lay man may receive the body of our Lord, or a priest may say mass?  
Gregorius answereth. 
Of nightly pollutions or i●lusions.  The testament of the old law, as we have above said, saith him to be defiled, and suffereth him not to enter the church before evening, and not but first bathed. Which thing the spiritual people otherwise understanding, shall take it in like sense as we have above declared. For he is deluded as it were by dream, which being tempted with uncleanness, is defiled with true imaginations in his thought. But he washith himself with water, that is, he washeth away with tears the filth of his thoughts: And except the fire of temptation go out, let him take himself guilty as it were unto the evening. But in this manner of elusions, there is a difference to be had. For a man must narrouly search and discuss himself, of what cause this thing cometh into his mind, when he is a sleep. For sometimes it cometh of surfeit, sometimes of superfluite or weakness of nature, and sometimes also of unclean thoughts. When it cometh of the superfluite or infirmity of nature, it is nothing at all to be feared. For the mind in this case more sorroweth that it hath willingly suffered, then that it hath any thing wittingly committed. But when it hath risen thourow inordinate excess of diet, whereby the vessels of theseminall humours are replenished, the mind thereby is not clear and void of fault: yet it is not guilty of so great fault, that the man thereby is to be withholden, either from receiving of the sacrament, either from saying of mass. Because it may hap that either it is holy day, either of necessity the party must say mass, for that there is no other priest to be gotten in that place. And if there be other at hand, yet the illusion coming only of surfeit, is no sufficient cause to make a man forbear the receipt of the holy mysteries. Yet from the offering of the holy sacrifice he ought (as I think) meekly forbear, though not from receiuing● except the mind withal be defouled with some unclean fantasies. And though the party do not remember, that in his dream he sustained any such fantasies, yet by his own judgement he is not guyltles, if in the days before, he remembreth he had offended in gluttonous feeding of the body. But if it riseth of any foul thoughts, which he had waking, the offence is open and manifest of itself. For he doth see out of what root that pollution did spring. For the evil that he wittingly thought upon, that unwittingly he committed. But here again we must consider, whether that thought sprang of suggestion, of delight, or of consent. For by these three all manner of sin is fulfilled. Suggestion is by the devil, delight by the flesh: 
Suggestion Delight. Consent.  consent by the spirit: The devil was the first prompter to sin. Eva as it were the flesh took delight therein. Adam as it were the spirit consented. And herein is requisite great discretion, that the mind as judge over himself should discern betwixt suggestion and delight, betwixt delight and consent. For when the wicked fend doth raise the first motions unto sin in ower heart, 
How sin breedeth in the hearts of men.  if there follow no delight therein in the mind, there is no sin at all committed. But when the flesh beginneth to take delight therein, then sin beginneth to springe: If then advisedly he doth agree thereunto, then sin is perfected. So that in suggestion is the beginning, in delight the feeding, in consent the finishing of sin. And it oft chanceth that the evil, that the devil soweth in the thought, the flesh therein delighteth, add yet the soul doth not agree there unto. And though the flesh can feel no delight without the soul, yet the soul striving against the pleasures of the flesh, is against his will hampered with the pleasure of the flesh in such sort, that with reason he doth gainsay and not agree unto it, and yet is bound with delight, but so that he much lamenteth his band. Where upon that principal champion of the heavenly army S. Paul, bewailed himself saying: 
Rom. 7.  I find a law in my limbs, repining against the law of my mind and leading me away prisoner in the law of sin which is in my limbs. If he were prisoner, than he did not fight: and if he did fight why was he prisoner? He then strived with the law of his mind, against the which the law of his flesh did fight. Then if he fought, he was not in bonds. Man therefore is both bond and free: free through righteousness which he loved, and bond through the delight, which he boar against his will. These be the answers of holy pope Gregory unto the demands of the reverent bishop Augustine. The epistle which he had addressed unto the bishop of Arles, and sent after to Vergilius the successor of Etherius here followeth.   

The Epistle of S. Gregory unto the bishop of Arles that he should aid Augustine in the work of God.  
The. 28. Chapter.  
GRegorius the servant of the servants of God sendeth greeting unto the reverent and his holy brother Vergilius bishop. With what affection ower brothers coming of their own accord unto us are to be entertained, it may thereby well appear, for that many times we are wont to bid them unto ower house for charites sake. If therefore it chanceth your brother and mine Agustine bishop to come unto you, I pray you receive him with such hearty and friendly entertainment, that both he thereby may honourably be comforted, and other taught how brotherly charity is to be maintained. And for that it often times chanceth that they which be far of, shall sooner learn by report of other such things as are to be reform where we are, than we ower selves, if it be so that you hear by him of things among your priests or other, worthy to be redressed, sitting in examination of the party's faulty with him, make diligent search and scrutenye thereof. And in such things as offendeth God and provoketh his wrath, show your self so houfull and hard to be entreated, that both to the fear of other, the offenders be punished, and the innocent through false surmises be not oppressed. God keep you in health Reverend brother. Gevyn the xx. of August, the xviij. year of the reign of our good lord and sovereign Mauritius Tiberius' Emperor. Indictione quarta.   

How the said Gregory sent unto Augustine a pall with a letter, and more preachers.  
The. 29. Chapter.  
Farther more the said Pope (for so much as Augustine had advertised him that there was a great harvest and few workmen) sent him with his said legates, more preachers, of which the chiefest were Mellitus, justus, Rufinianus: And by them also he sent all such things which were necessary for the furniture ad ministry of the church: As holy vessels, aultarclothes, ornaments for the churches: Apparel also for the priests and clergy. Also relics of the holy Apostles and martyrs and many books. He sent him also letters by the which he signifieth unto him that he hath sent him a pall, and instructeth him what order he should keep in making of Bishops in the country of Britanny: of which letters this is the tenor. To his most reverend and holy brother Augustine bishop, Gregorius the servant of the servants of God. Though such as labour in the work of God, may assuredly hope that god doth reserve for them unspeakable reward in the kingdom of heaven, we nevertheless stand bound temporally also to honour and reward them: that they may be means thereof be the more earnestly bend to take pains in fardering the honour of God. 
A pall from the Pope to Augustin the first Bishop of Caunterbury.  And for so much as by the goodness of God and your travail, the new church of the English people is brought unto the faith and grace of Christ, we grant unto you the use of the pall, that to wear such times only as you say Mass: And we licence you to ordain xii. Bishops in such places as be under your jurisdiction: but so that the Bishop of London be ever here after consecrated of his own Synod, and receive his pall of this holy and Apostolic see wherein I by the authority of God do now serve. Also we will that you send a bishop to the city of york, whom you shall think worthy of that prelacy, so that if that city with the country about receiveth the word of God, the said bishop be authorized to make twelve bishops more, and he himself be their Metropolitan. For we intend to give him also a pall by the grace of God, if we live: whom never the less we will to be subject to your disposition. But after your death so to have the oversight of the rest of the bishops whom he shall make himself, that he be in no case subject unto the authority of the bishop of London. betwixt the Bishops of London and York let this be the difference, that he be highest, 
The privileges of the bishops of york and London.  that is first ordained. All things that is done for zeal of Christ, is to be done with common counsel and mutual concord, so that they may with one mind dispose their doings, and which they have disposed accomplish without variance. We will farther that unto you be subject, not only the bishops which you shall make yourself or such as shallbe made by the bishop of york, but also all the priests of Britannie● to th'intent that of your living and life they may receive a pattern both to believe and also to live a right: and executing their offices both in soundness of faith and integrite of life they may attain to the kingdom of heaven when it shall please God to call them. God keep you in health reverend brother. Given the xx. of August the nineteen. year of the reign of our Sovereign Lord and Emperor Mauritius Tiberius the xviij. year after his consuship, Indictione quarta.   

The copy of a letter sent by S. Gregory to Mellitus the Abbot going to Britanny.  
The. 30. Chap.  
AFter the said legates were gone, and were now in their journey toward brittany, the holy father Gregorius sent letters after them worthy memory, in the which he openly declared, how earnestly he tendered the health of our country. Writing thus. Unto his dear beloved son Mellitus abbot, Gregorius the servant of the servants of God. After the departure of you and the company which was with you, we were in dought what became of you, for that we could hear nothing how you sped in your journey. When then God shall bring you unto our reverend brother Augustine bishop tell him, what I have of long time devised with myself of the cause of the English men. 
Holy water, altars and relics.  That is to with that not the temples of the Idols, but the Idols which be in them be broken, that holy water be made and sprinkled about the same temples, altars builded, relics placed. For if the said churches be well made, it is needful that they be altered from the worshipping of devils in to the service of God: that whiles the people doth not see their temples spoiled, they may (forsaking their error) be moved the more oft to haunt their wont place to the honour and service of God. And for that they are wont to kill oxen in sacrifice to the devils, they shall use the same slaughter now, but changed to a better purpose. It may therefore be permitted them, that in the dedication days or other solemn days of martyrs, they maketh them bowers about their churches, and feasting together after a good religious sort, kill their oxen now to the refreshing of themselves, to the praise of God, and increase of charity, which before they were wont to offer up in sacrifice to the devils: that whiles sum outward comforts are reserved unto them, they may thereby be brought the rather to the inward comforts of grace in God. For it is doubtless impossible from men being so rooted in evil customs, to cut of all their abuses upon the sudden. He that laboureth to climb up unto a high place, he goeth upward by steps and paces, not by leaps. So unto the children of Israel being in Egypt our Lord was well known. But yet he suffered them to do sacrifice unto him still in offering up of beasts unto him, which otherwise they would have offered up unto the devils, as they were wont to do in the land of Egypt, that altering their intent, they should leave sum, and also keep sum of their old sacrifices: that is, that the beasts which they offered before, they should now offer still. But yet in offering them unto the true God, and not unto the devils they should not be the same sacrifices in all points as they were before. These be the things which I think expedient you declare unto our said brother: to th'intent that he being there may consider with himself, how each thing is to be disposed. God keep you in health dearly beloved son in Christ. Given the xv. day of june The nineteen. year of the reign of our sovereign Lord, Mauricius Tiberius' emperor: and the xvij. year after his consulship. Indictione quarta.   

A letter of S. Gregory to Augustine exhorting him that he should not glory in himself of his virtues, and miracles.  
The. 31. Chap.  
ABout this time he sent Augustine an epistle touching such miracles as he had known to be done by the said Augustine. In the which epistle he exhorteth him, that he should take no pride of mind therefore. I know (saith he) dear brother, that it pleaseth god to show by thee great miracles among the people, which by thee he hath called to his faith. Whereupon it is needful that of that heavenly gift, both thou joyest with fear, and fearest with joy. Thou hast to joy for that by means of the said miracles the Englishmen'S souls are won to the faith. Thou hast to fear, lest through the miracles, which be done by thee, thy weak mind be lifted up in presumption falling as far inwardly by vain glory, as thou art by outward praise puffed up. We must remember that the disciples returning with joy from their preaching when they said unto their heavenly master, 
Lucae. 10.  Lord in thy name the very devils were obedient unto us, it was by and by answered unto them. Do you not rejoice tereat, but rather rejoice for that your names are written in heaven. For they had fastened their mind upon a private and temporal joy when they joyed of their miracles. But Christ calleth them back from private joy unto common, and from temporal to eternal, when he said: joy for that your names are written in heaven. For not all the chosen of god doth miracles, but yet all their names are written in heaven. For why? They which be the disciples of the truth, aught to joy in nothing, but only in that good thing, which all other good shall have, as well as they, and whereof they all shall have joy without end. This therefore remaineth dear beloved brother, that of the things which by the power of god thou workest outwardly, thou exactly ever discuss thyself inwardly, and thourouly understand both thyself who thou art, and what plenty of grace god hath bestowed upon that country, for whose sake, (to th'intent it might be the rather converted) thou hast received the gift of working miracles. And if thou remember, that thou haste at any time either by word or deed offended god, have that ever in thy remembrance, that the oft thinking upon thy sin may press down the mounting pride of thy heart. And what so ever grace thou either haste or shalt receive, to work miracles, think it given thee not for thine own sake but for theirs, the minister of whose salvation thou art ordained.   

How Saint Gregory sent letters and presents to king Ethelberte.  
The 32. Chapter.  
THe said holy pope Gregory at the self same time sent unto king Ethelberte a letter with rich presents of diverse sorts, doing unto the king temporal honours, which through his help was grown in knowledge of the glory of heaven. The copy of the said letter is this. Unto the right honourable and his most worthy son, Ethelbert king of the English, Gregory bishop. 
A godly letter of S. Gregory to Ethelbert the first christian king of english men.  God almighty, for this cause doth call good men to the governance of his people, that by their hands he may distribute the gifts of his mercy and grace, unto all such over whom they have the governance. Which thing we know to have been done among the nation of the English, over whom you are chosen to have the rule, that by the gifts of God employed upon you, the like benefits of grace might by your means be given to all such as are under your dominion. And therefore O Noble Son labour diligently to keep the grace which you have received from god: and seek with speed to set forth the faith of Christ to your subjects. Have a good zeal to procure the conversion of as many, as you can possibly: forbidden the worshipping of Idols: overthrow their temples: edify the manners of your people with example of your own integrity, with words of exhortation, fear, fair speech, and well doing, that he may be your rewarder in heaven, whose knowledge and name you make to be enlarged upon the earth. He also shall make your memory the more famous unto your posterity, whose honour you seek and maintain, among your people. For so Constantinus being sometimes a most virtuous Emperor himself, and calling his subjects from the wicked worshipping of Idols, brought them all with himself under the obeisance of God almighty, our Lord jesus Christ. Whereby it was brought to pass, that his name was of higher renown than any of the princes, that went before him, and so much in glory excelled all his ancestors, how much also he passed them in well doing. Wherefore let your highness also seek now to publish unto the kings and countries subject to your dominion, the knowledge of one god, the Father, the Son, and the holy Ghost: to th'intent thereby you may pass in honourable fame the ancient kings of your nation: and how much the more you travail to do away sin in your subjects, you may have so much the less fear of your own sins before the dreadful bench of God's justice. Our right reverend brother Augustine bishop being brought up in rule of religion, having good knowledge in the holy scriptures, and a man through the grace of god of much virtue, what so ever he shall advertise you to do, gladly hear it, devoutly do it, diligently remember it. For if you will hear him in that he speaketh unto you in God's behalf, God also shall the sooner hear him speaking and entreating for you. If otherwise (as God forbidden) you refuse to give ear and heed to his words, how can God hear him praying for you, whom you despise to hear speaking to you from god? Wherefore with all your heart join your self with him and assist him in gods business with all such authority, that God hath given you, that he may make you partaker of his kingdom, whose faith you in your kingdom cause to be received and observed. We will also your highness to know, that (according as we are taught in the holy scriptures by the very words of God) the end of this world draweth onward, and the kingdom of the saints of God shall follow, which never shall have end. And the end of the world approaching many things shall fall upon us, which have not been heard of before, that is to wit, change of the air, terrible sights from heaven, tempests contrary to the order of the times. All which shall not yet fall in ower days. Wherefore if you shall know any of these to happen in your land, let not your mind be dismayed therewith. For therefore shall there be signs sent before the end of the world to th'intent we should the more diligently tender the health of ower souls, live ever in doubt and fear of death, ready prepared by good works for the coming of Criste our judge. Thus much have I said in few words right honourable Son, intending to speak more at large, as I shall hear the faith to be enlarged in your kingdom. Then shall I be so much the more encouraged to speak, how much the greater comfort I shall conceive by the conversion of your country. I have sent you small presents, which yet shall not seem small unto you, if you shall accept them as hallowed with the blessing of S. Peter. All mighty god make perfect in you his grace according as he hath begun. And send you both long life here upon the earth: and that ended, eternal life in his kingdom of heaven. The grace of God keep your highness in saved my dear Son. Datum ut supra.   

How Augustine repaired the church of our Saviour and builded the abbey of S. Peter the Apostle.  
The. 32. Chap.  
AVgustine after he had obtained to have a bishops see appointed him in the kings city, as is above said, through the aid of the king, he recovered there a church, which was there of old built by the Romans which were Christianes', 
Christ's church in Caunterbury  and did dedicate it to the name of our Saviour jesus Christ, and there made a house for him and his successors. And not far eastward from the city he builded a 
* That monastery is now called the Augustine's, if it● stand yet.  monastery in the which king Ethelbert through his advise builded a new church in the honour of Saint Peter and Paul, and enriched it with sundry gifts, in which both the body of Augustine himself and of all the bishops of Canterbury, and of all the kings of kent were wont to be interred. Which church yet not Augustine himself, but Laurentius his successor did consecrate. The first Abbot of that monastery was one Petrus a priest, which being legate unto France was drowned in a creak called Amflete and burned after a homely manner of the inhabitors of the same place. But ower Lord intending to have it known, how worthy a man he was, made that every night there appeared a light from heaven upon the place, where he lay buried: which when the neighbours about had espied, gathering thereby that he was some good and holy man, and searching out what and from whence he was, removed his body from thence and buried it honourably in the town of Bulleyne, in a place of the church convenient sore so worthy a person.   

How Edilfrith king of the Northumber's wasted Britanny and conquered the Scots.  
The. 33. Chap.  
ABout this time Edilfrith a man very valiant and much desirous of renown was king of Northumberland: one that more wasted the Land of Brytanny then any of the English Princes. So that it seemed he might be compared unto Saul king of the Iraelites, save only in that he was void and ignorant of God's religion. For none of all the coronels, none of all the kings did conquer more of the land of Britanny, either making them tributary, either dreving them clean out of the country and planting the Englsh in their places, than did this Edilfrith. To whom that might be well applied that the Patriarch jacob said, when he gave his son Benjamin his blessing in the person of Saul, Benjamin like a ravening wolf, in the morning shall eat his prey and at night shall divide the spoil. Whereby Edanaden king of Scots much grudging to see him go forward after this sort, assembled a main and a strong army against him. But the said Edelfrith encountering him in the field with a few men gave him the overthrow, and in that famous place of Degsastone, discomfited his great army. In which field Theobald brother to Edilfrith was slain, with that part of the army whereof he was general. This battle was fought in the year of our lord 603. and the xj. year of his reign, which lasted xxiv. years, and the first year of the reign of Phocas then Emperor of Rome. From that time forward unto this present never was there king of Scots, which durst meet the English men in the field.    

THE SECOND BOOK OF THE HISTORY OF the church of England.  

Of the life, learning, and death, of blessed Pope Gregory.  
The. 1. Chapter.  
IN the year of the incarnation of our Lord 605. 
An. 605.  the holly pope Gregory (when he had most gloriously governed the see of the Roman and Apostolic church. 13. years. 6. months and. 10. days) departed this life, and was translated to the eternal seat of the kingdom of heaven. Of whom it becometh me in this our history of the church of England more largely to speak: because by his diligence he converted our nation, that is, the Engleshmen from the power of Satan, to the faith of Christ. Whom we may well, and also must call our Apostle. For as soon as he was high Bishop over the whole world, 
S. Gregory Bishop over the whole world. 1. as head thereof.  and appointed governor of the churches lately converted to the belief of the truth, he made our nation the church of Christ, which had been ever until that time the bondslave of Idols. So that we may lawfully pronounce of him the saying of the Apostle: That although he were not an Apostle to others, yet he was unto us. 
S. Gregory our Apostle. 1. Cor. 9  For the signet and token of his Apostleship, we are in our Lord. This Gregory was a Roman borne, his father's name Gordian, his pedigree of ancient stock not only noble, but also religious. For Felix sometime bishop of that same see Apostolic, a man of great renome in Christ, and the church, was his great grandfathers father. This nobility of religion he kept, and maintained, with no less virtue, and devotion, than his parents, and ancient kinsfolk had done before him. But his woldly nobility he forsook altogether and by the special grace of God turned the same to the purchasing of eternal glory in heaven. 
S. Gregory a religious man.  For changing suddenly his secular habit he went into a monastery: Where he began to live in such grace of perfection, that unto his mind (as often after he was wont to witness with weeping tears) all transitory things were already subject, that he far surmounted all worldly works, that he was wont to think of nothing, but heavenly things, yea, that being yet clogged with his earthly body, he now by contemplation did pass the very natural bounds of his flesh, and that he dearly loved death also, which to most men is a painful pain, as an entrance of life to him, and reward of his labour. All which things he said of himself, not craking of his increase in virtues, but rather lamenting the lack, and decay of them. In which defect (as he was wont to say) he thought himself now to have fallen by reason of his ecclesiastical charge, and occasion of greater care. For talking on a time secretly with Peter, his deacon, when he had recounted the old gifts, and virtuous graces of his mind, straight way he said sorrowfully. But now alas, by the means of this my ecclesiastical charges, my mind is encumbered again with secular affairs, and after the good quiet and rest which it had, is now defiled again with the dust of earthly business. And when condescending to many, it wandereth and roveth about outward matters, after desiring inward good thinks, it returneth thereunto no doubt, the weaker. Therefore I weigh with myself what I do now suffer, and I weigh also well, what I have foregone. And when I behold, what I have lost, this that I suffer waxeth more grievous. Thus said this holy man of a great and passing humility. But we must think that he lost none of his monastical perfection by any occasion or trouble of ecclesiastical charge or office of a Bishop: but rather that then he did much more good, and profited more in virtue by the labour of converting many to the faith, than he had done before with the private quiet of his own conversation only. For even being bishop, he ordered his house like a monastery. For as soon as he was taken out of the monastery, and ordained to the ministry of the altar, being afterward sent as legate from the see Apostolic to Constantinople, he for all that, 
S. Gregory the pope's legate at Constantinople.  in the earthly prince's palace lived so, that he never intermitted his purpose of heavenly conversation. For he took with him certain brethren of the monastery (which for very brotherly love followed him to that Imperial city) for the better keeping, of his regular observance: that alway by their example (for so he writeth) he might be fastened as with a strong cable or anchor to the pleasant port of prayer, when soever he were tossed with the raging waves of worldly cares, and might also strengthen his mind by daily conference, and reading with them, whensoever it should be shaken with secular affairs. And truly he was by these men's company not only defended from the assaults of the world, and earthly troubles, but also more and more stirred up to the exercises of heavenly life. For they exhorted him, that he would discuss and expound with some godly and mystical interpretation the book of blessed job, which was enwrapped with many great obscurities. Neither could he deny them his pains, which of brotherly love moved him to this profitable labour: but hath therefore marvelously declared in 35. books of Expositions, how this work of jobes' history, first is to be understanded according to the letter, them how it may be referred to Christ, and the sacraments of the church, last in what sense the same may be applied to every particular faithful man. Which work he began to write, while he was legate in Constantinople, but he finished it afterward when he was Bishop of Rome. This blessed man, being in Constantinople supressed an heresy of the state of our resurrection (which then there arose) in the very beginning, by the force of catholic truth, and verity. 
S. Gregory represseth an heresy ri●ing in Constantinople.  For Eutychius Bishop of Constantinople began to preach a false doctrine, which was, that our bodies in the glory of the resurrection should be so subtle, as is either the wind, or air: so that it should not be possible to feel ', or touch them. Which when S. Gregory had heard, he proved this opinion to be quite contrary to the right faith by the reason of truth, and also by the example of the resurrection of our Lord. For the right, and catholic faith believeth, that our bodies being exalted in the glory of immortality, shall in deed be subtle by the effect of spiritual power, but yet not withstanding able to befelt, and touched for the truth of our nature: according to the example of the body of our Lord of which now rosin from death himself said to his disciples: touch ye and see, for aspirite hath nor flesh, nor bones as ye see me have. 
Luc. 24.  In the assertion of this faith the right reverend father Gregory did labour so much against this upstart heresy, quenched the same with such diligence, and so vanquished it by the help of the virtuous Emperor Tiberius Constantinus, that from thence forth noman was found, 
The works of S. Gregory,  which durst be a stirrer up again, or maintainer thereof. He made also an other excellent book, which is called the Pastoral. Wherein he declareth plainly, what manner of man he ought to be, which should be chosen to rule the church. And how the rulers thereof ought to live themselves, and with what discretion instruct every one of their hearers, and also with how great consideration they should daily weigh their own weakness. Moreover he wrote. 40. homilies upon the Gospel, which he hath divided by equal number into 2. volumes. He made also 4. books of dialogues, in which at the request of his Deacon Peter, he hath gathered the virtuous deeds, of holy men, which himself could either know in Italy, or hear of, for their same, to the example of good life for all the posterity. That like as in his books of Expositions he teacheth, in what virtues a man must labour, so by the describing of holy men's miracles he might show, what, and how great the excellency of those virtues is. Furthermore bicause● the first and last parts of Ezechiel the prophet seemed obscure and dark, he hath fully showed by 22. Homilies, how much light, and good matter is within them. That I need not speak of his small book of answers, which he wrote back to the questions of S. Austin the first bishop of Englishmen, as I have declared before, 
Lib. 1. cap. 27.  placing the whole book itself in this mine history. Neither of his other little book of Synods, or Counsels, which he hath made most profitably, conferring with the bishops of Italy for the necessary affairs of the church. Nor of his familiar letters, sent unto divers men. Surely it is my think, marvel, that he should write so many, and such great volumes being (as he saith of himself) almost in all his youth vexed with the pains of his bowels, and entrails, by the weakness of his stomach ever more sickly, and made faint and feeble with agues though not very fervent for the time, yet with quotidians continually trubling him. But in these his great griefs counting carefully with himself, that the scripture saith, 
Heb. 12.  Every son which is received, is scourged before, the harder he was kept down with these present adversities, the more certainly did he lift up himself, with the hope of everlasting comfort. And this much have I said hitherto in the praise of his excellent wit, which could not, no not with so great weakness of the body, be any thing debated. Now whereas other bishops bestowed their labour in building of churches, and decking the same with gold and silver, this man gave himself all together to the gaining of souls. 
S. Gregory a great alms man.  Whatsoever money he had, he diligently distributed, and gave the same to poor men, that his righteousness might remain world without end, and his horn be exalted in glory for ever. 
Psal. 111.  Who might truly say of himself that saying of blessed job: 
job. 29●  The ear hearing did bring me to bless, and the eye seeing did bear witness for me, because I had delivered the poor man crying out, and the fatherless child, who had no helper. The blessing of the perishing man came upon me, and the heavy heart of the widow did I comfort. I have put on justice, and decked me their with as with a garment, and precious crown in my judgement. I have been an eye to the blind, and a foot to the lame. I was a father of poor men, and the cause which I knew not I diligently sought for. I did break in pieces the jaws of the unjust man and even out of his teeth plucked I the pray: And a little after. If I have denied (saith job) to poor men what they have asked, and have made the eyen of the widow look long for her help: If I have eaten my meat alone, and the poor fatherless child hath not eaten thereof with me. For even from mine infancy mercy hath grown with me, and out of my mother's womb hit was borne with me. etc. Moreover to this good S. Gregory's piety, and perfect righteousness this pertaineth also that he hath made our nation by preachers which he sent hither, partaker now of eternal liberty, taking us from the teeth of our old enemy the dyule. For which our faith, and salvation rejoicing with himself, and commending the same with worthy praise, he saith thus in his exposition of blessed job: 
A joyful rejoicing of S. Gregory touching the conversion of England to the faith.  Behold the tongue of Britanny, which on's knew nothing but to roar rudely hath of late begun to sing the Hebrew hallelujah in giving praise to God. Behold the Ocean sea onhis rough and high, but now mild, and calm obeyeth to the feat of holy men, and the furious floods thereof, which earthly Princes with force could never fray the same for fear of God the poor priests do bind with bare words. And that Ocean sea which never feared the mighty hosts of infidels and heathen soldiers, doth now tremble at the tongues of humble faithful men. For whereas by good precepts, and heavenly words, yea and with manifest miracles too, the grace and knowledge of God is powered into it, by the terror of his divinity it is so bridled, and kept low that now it feareth to be troublesome, and most earnestly desireth to come to the glory of immortality. By which words this holy father Gregory doth declare that S. Austin, and his company brought the Englishmen to the knowledge of truth, not only by preaching to them in word, but also by showing them heavenly signs, and miracles. This holy Pope Gregory amongst his other doings, caused that in the chapels of the blessed Apostles Peter and Paul, masses should be said over their bodies. 
Mass said at the shrines of S. Peter and Paul in Rome.  In the celebration of which masses he added these three words and petitions full of great goodness and perfection: Diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi, et in electorum tuorum iubeas grege numerari. Which is to say: And dispose our days in thy peace: command us to be taken from eternal damnation, and to be numbered in the flock of thine elects. He governed the church of Christ in the reign of the Emperors Morys and Phocas. But in the. 2. year of this Phocas Empire departing out of this life, he went to the true life which is in heaven. His body was buried in S. Peter's church before the vestry, the xii. day of March. With the which body he shall rise again hereafter in glory, with other Pastors of the holy church: In his tomb was written such an epitaph, as followeth: 
This corpse, 
An epitaph upon S. Gregory our Apostle.  o earth, taken of thee, take now again to keep  
Until the same the lord shall stir, to life from deathful sleep.  
His spirit above the stars is gone, where death shall not it press.  
Which rather was a way to him, the true life to possess.  
The chiefest Bishop buried is, in this sepulchre here  
Which ever, and in every place in goodness did appear.  
The hungry man with food he fed, the naked he arrayed.  
With sacred sermons Christian souls, from Satan's power he stayed.  
He did in work, what thing in word, soever he did teach.  
That he might be a sample set, to men while he did preach.  
The English land to Christ he turned by virtues force and guide.  
Making by that new nation, all Christendom more wide.  
Toy how, thy care, thy study was, good Pastor and thy pains  
Of thy poor flock unto thy Lord, to bring the greatest gains.  
With these thy triumphs then, rejoice Gods chosen captain.  
For now reward of thy good works, thou surely dost obtain.  I must not here with silence pass over the report which we have heard by our elders and ancestors, of S. Gregory, how, and upon what occasion he was moved to bestow such diligent labour in the conversion of our country. 
The occasion why S. Gregory sent preachers unto our country.  Men say therefore, that on a certain day when many merchants came to Rome, and brought into the market place divers wares to be sold, and many also came thither to buy, that amongst them Gregory himself came to cheapen, and view the market. Where when amongst other things he had spydde young men set to be sold of white skin and comely countenance, with decent order, and colour of their hear, beholding them a while, he demanded at last out of what region, or land they were brought? And it was answered that they came out of the isle of Britanny, where the inhabitants were all of that beauty. Then asked he whether the people of that island were Christian men, or yet lived in the paynims errors? And answer was made, that they were all paynims. Then this good man heavily sighing from the bottom of his heart, Alas, quoth he, it is a piteous case, that the author of darkness should possess such bright beauted people, and men of so fair a face should inwardly bear so fowl a soul. Than inquired he an other thing farther, what was the name of that nation, or people? And when answer was given, that they were called 
* Angli.  Angles, or english. Truly not without cause, quoth he, they be called Angles. for they have an 
* Angelicam.  Angel's face. And it is meet such men were partakeners, and inheretors with the Angels in heaven. But what is, quoth he, the name of the province, whence they came? The merchants answered, that the people of that province were called 
* Of yorkeshere.  Deyres. Marry quoth he, they may justly be named 
* Deiri  Deyres. For they shallbe taken 
* Deira eru●i  From the ire of God, and called to the mercy of Christ. But what is quoth he, the kings name of that province? When it was answered that his name was all, S. Gregory, alluding to the name, said: Alleluia must be sung in that Prince's dominions to the praise of Almighty God his creator. 
Siclegit Polya lib. 1. Hist. Augl.  And forthwith going to the Bishop of the Roman and Apostolic see (for himself was not yet chosen Bishop thereof) he besowght him, that he would send into Brittany, and to the Angles there, certain ministers of the word, by whom they mowght be converted unto Christ saying, that himself was ready to do this deed by the help and aid of God, but yet so, that it should first please the Pope Apostolic to permit, and allow the same. Which his request when he could not then obtain, (for if the Bishop would have granted him that he asked, yet the Romans could not had suffered him to depart so far from the city) afterward, as soon as himself was bishop, he brought it to pass, and fulfilled this good work, which he had before so long desired, s●nding forth divers preachers, but himself helping at home with prayer, and godly exhortations, that their preaching might be fruitful, and take good effect. This much according to the opinion which we have heard from our auncieriters I thought best to put in the history of our Church.   

How Austin exhorted the Briton bishops to the catholic unity, and accord with a miracle done before them: and how he profecyed what vengeance should fall on them if they despised his words.  
The 2. Chap.  
about this time Austin by the aid and help of king Elbert called together the Bishops and doctors of the greatest province, and nearest to him, which were the Britons, to common with them, into a place which until this day is called Augustin zat, 
About South Hampton.  as ye would say the power and strength of Austin, being in the borders of the Vectias, and west Saxons. There he began with brotherly admonition to persuade them to be at peace, and catholic unity with him, and to communicate with him for God's sake the labour of preaching the gospel to the heathen of England. For as yet they kept not the Easter sunday in due time, but from the. 14. to the. 20. moon. Which count is concluded in the compass of. 84. years. They used moreover many other things contrary to the unity of the church. Which when they had been with long discourse declared, and these men neither for prayers or exhortations, neither for rebukes or threats of Austin, and his company would give their assent, but rather preferred their own traditions before all other churches which through out the whole world agreed with Austin in Christ, than this holy father made an end of so long and troublesome strife, saying in this wise. Let us pray unto God, 
Psal. 67.  which doth make men all of one mind and accord to dwell in his father's house, that he will vowchsafe to signify unto us by some heavenly signs, which tradition is to be followed, and by what ways we must speedily walk to the entrance of his kingdom. Therefore let here be brought forth some sick body, 
Our Apostles Faith confirmed by a miracle.  and by whose prayers he shallbe healed, let his faith be believed, and his godly doing be followed of us all. To this when his adversaries had granted although very unwillingly, there was presented a certain blind Englishman. Who being offered to the Briton priests, when by their ministery he was not helped, ●e could be cured, at the length S. Austin compelled by just, and great necessity fell on his knees to the father of our Lord jesus Christ, beseeching him, that he would restore sight to this blind person, that had lost it, and that by the corporal illumination, and bodily lightning of one man, his spiritual grace mought enkindle light in the hearts of many faithful. And forthwith the blind man saw: and Austin was praised of the people as a true preacher of all truth and verity. Then these Britons confessed in dead, that they understood, that to be the true way of righteousness, which Austin had preached and showed them. But yet they said, that they could not alter and change their old customs and ordinances without the consent and licens of their clerges and people. They desired therefore that they might have a second Synod of a greater multitude. Which when it was appointed to be so, there came by report seven Briton Bishops, and many other well learned men specially out of their greatest monastery at Bangor, where at that time Dynoth was Abbot. These men being now ready to go to the foresaid Synod came first to a certain holy and wise man (which lived there about an Anchoretes life) to ask his counsel, whether they ought at Augustine's preaching and exhortation leave their traditions, or no? Who answered them: if he be a man of God, follow him. But how shall we prove (said they) that he is a man of God? The Anchoret answered: our Lord saith, take ye on you my yoke, and learn ye of me. For I am mild, and humble of haerte. 
Matth. ●1.  If therefore this Austin be mild, and humble of heart, it is likely that himself beareth the yoke of Christ, and will offer you the same to bear. But if he be cursed, and proud, it is certain, that he is not of God, neither must we much esteem his words. Then they inquired again of him, how they might know whether this Austin were proud, or no? Marry quoth he, provide ye that he with his company come first to the place of the Synod, or counsel house. 
The general● rule of our Saviour evil construed in a particular case.  And if when ye approach near, he ariseth courteously to you, think ye that he is the servant of Christ, and so hear ye him obediently. But if he despise you, nor will vouchsafe to rise at your presence, which are the more in number, let him likewise be despised of you. And truly as this Anchoret bade them, so did they. For it happened that when they came thither S. Austin was already there● and sat in his chair. Which when they saw, strait way waxing wroth they noted him of pride, and therefore endeavoured to overthwart and gainsay, what soever he proposed. His oration briefly was thus: Although though (dear brethren) in many other points ye do contrary to our custom, 
Three 〈◊〉 proposed to the B●t●n or w●●ch bishop●.  or rather contrary to the custom of the universal church of Christ, yet not withstanding if ye will in these 3. things consent, and obey unto me: that is, to celebrate the Easter in due time, to accomplish the ministery of baptism (by which we are borne again to God) according to the manner of the holy Roman, and Apostolic church, and last of all to preach with us to this English nation the word of our Lord●ll your other ceremonies, rites, fashions, and customs though they be contrary to ours, yet we will willingly suffer them, and be content to bear with them. But they answered, that they would do none of the things requested, neither would compre him for their archbishop: saying with themselves: 
A wrong● and 〈◊〉 te surmise.  Nay, if he would not so much as rise to us, truly the more we should now subject ourselves to him, the more would he hereafter despise us, and set us at nought. To whom the good man of God S. Austen thretfully proficied, that, if they would not take peace, and be at accord with their brethren, they should receive and feel war from their enemies. And if they would not preach to the English men the way of life, they should suffer at their hand, and by their power the vengeance of death. Which thing in all points came so to pass as he forsayed, by the secret working of God's judgement. 
A true prophecy of S. Augustin out Apostle.  For it happened afterward, that the most mighty king of English men Edilfrede (of whom I have spoken before) gathering a great army, made at the city, which the English men call Legacester, but the Britons better Carlege, a foul slaughter of this unfaithful, and naughty people. For being now ready to give the onset of the fight, when he had spidde their priests (which came together to pray to God for the soldiers warring) stand a part from the rest in a sure and safe place, he demanded, what they were, and to what end they came thither? Now the most part of these priests were of the monastery of Bangor, where was said to be so great a number of monks, 
The monastery of B●gor in wales.  that this monastery being divided in to seven companies, with each company his several assigned ruler, none of these companies had less than 3. hundred persons, who all did ever live by the labour of their own hands. Many therefore of them after their 3. days fast, came with the rest to thaforesaid army, to pray for the soldiers: 
Fasting and praying in schismatics availeth not.  having also by them a defender named Brockmal, who should keep, and preserve them from the weapons and strokes of their enemies, while they were thus earnestly bend to their prayers. This the cause of their coming thither, when king Edelfrede had understood, he said: If these men cry and call upon their God against us, truly although they have no armour, yet they fight against us, who with their wicked words, and hateful curses persecute us. Therefore he commanded his soldiers first to assault them. And so he vanquished after, the other part of this detestable host, but yet not without great loss of his own men. It is reported, that there were slain in that wars of them which came to pray, about a thousand, and two hundred men, and only fifty to have escaped by flight. For Brockmale at the first coming of his enemies fled strait with all his soldiers, and whom he ought to have defended, left them all naked and bare to the strokes of the sword. So in this manner was fulfilled the prophecy of holy bishop Austin. Who was himself long before that taken out of this life to the kingdom of heaven. And thus these ungracious, and false people suffered the punishment of temporal death, because they had refused, and despised the wholesome counsel of perpetual life, and salvation offered them.   

How the said Austin made Mellite and justus Bishops, and of his death.  
The. 3. Chap.  
IN the year of th'incarnation of our Lord. 604. 
An. 604.  Austin. archbishop of Britanny consecrated ij. Bishops, Mellite and justus. The one, that is, Mellite to preach to the province of the 
Essex and the country about London.  Este Saxons, which are separated from kent with the Thames. And are fast joined to the Este sea. Whose chief city is London, of situation near set upon the banks of the flood called the Temse a princely mart town, of many people arriving thither by sea and land. In the which country at that time reigned Sabereth Elberts' nefue by his sister Ricula. Although this Sabereth was himself under the dominion of the same Elbert, who was (as I have before said) king over all the Englishmen, even unto the end of the flood Humber.  
King Elbert the first christian king of Englishmen, buildeth S. Paul's in London and S. An ●rewes in Rochester for the ij. first bishops of both those Secs, Mellitus and justus.  
Where also were interred the bodies of all the archbishops following, except ij. only, that is, Theodore and Berthwold. Whose bodies were laid in the church itself, 
Memories of souls departed.  because the porch could receive no more. This church hath almost in the midst of hit an altar dedicated in the honour of S. Gregory the Pope. 
Agendae eorum.  at the which altar every saturday their memories are solemnly celebrated by the priest of that place. In the tomb of this same Austin was written such and epitaphe as followeth.  
Here lieth and resteth blessed S. Austin, 
The epitaph upon S. Augustine tomb in Caunte●bury.  the first archbishop of Caunterbury who was sent hither of holy S. Gregory Bishop of Rome, and strengthened of God by working of miracles. Who converted king Elbert and his royalme from the worshipping of idols to the faith of Christ: and so fulfilling in peace the days of his office, he died the. 26. of may, in the reign of the same king Elbert.   

How Laurence with his other bishops warned the Scots of the unity of the catholic church, and specially to follow the same in celebrating the Ester. And how Mellite came to Rome.  
The. 4. Chap.  
AFter the death of S. Austin Laurence succeeded in the Bysshoprik. 
Laurence the second archbishop of Caunterbury.  Whom S. Austin himself while he lived had ordained thereto, lest that after he was dead the state of this church, rude as yet, and lately converted mought begin to waver, and fall, if hit should have lacked a Pastor and ruler never so little while. Wherein he followed the example of the first pastor of the church, that is, of the most blessed, and Prince of thapostles S. Peter. who when he had laid at Rome the foundation of Christ's church, consecrated Clement for his successor, who had ever before been his helper in preaching the gospel. This Laurence being now archbishop saw how ioylely the foundations of this his church did increase, which were well and strongly laid. And he endeavoured to lift up the same to their perfect highness, both by often words of holy exhortation, and also continual examples of devout and godly works. And truly he hofully cared not only for the new church, which was now gathered of Englishmen, but also for the church of the old inhabitants of Britanny, and of the Scots too. who harboured in Ireland the next isle to Britanny: for the which people also he laboured as a true pastor and prelate. For as soon as he knew the life and profession of the Scots in their forenamed country, to be scarce Ecclesiastical, and well ordered in many points (like as was the Britons at that time in Britanny) specially because they celebrated not the solemnity of Ester in due time, but (as I have before showed) thought that they must observe and celebrate the day of our Lord's rresurection from the. 4. moan to the. 20. he, 
Our first Christian  I say with the other bishops wrote unto them an exhorting epistle, 
Bishop's labour to reconcile the Scots from their schism to the Catholic vnit●  beseeching and praying them to receive and keep the society of peace, and unity of Catholic observation, with that church of Christ which is spread over all the whole world. The beginning of this epistle was such: To our dearest beloved brethren the bishops and abbots through out all Scotland, Laurence, Mellite and justus bishops, and servants to them that serve God greating. When as the see Apostolic 
The see Apostolic.  (according to thaccustomable manner thereof to send into all places of the world) directed and sent us unto these west quarters, to preach the word of God to paynim people and to heathen men, it happened, us to enter into this isle which is called Britanny. Where thinking that all that did bear the name of Christian men walked according to the customed way of the universal church, we honoured with great reverence as well the Britons, as the Scots. But after we had well proved and tried the Britons to serve from the same, we yet judged the Scots for better men. Marry now we have learned by bishop Dagamus coming to this before mentioned island, and we do understand by the Abbot Columban of France, that the Scots do nothing differ from the Britons in their conversation. For bishop Dagamus coming to us, would not only not eat with us, but not so much as eat his meat in that house where we were. &ce. This Laurence with the other bishops, sent also letters worthy and meet for his degree, to the Briton priests. With which letters he hofully sowght and earnestly laboured to confirm and strengthen them in the catholic unity: but how much he hath availed therein these present days do now well declare. About this time came Mellite bishop of London to Rome, 
Mellite the first B. of London travaileth to the Pope for instructions. etc.  there to commune and counsel with the Apostolic Pope Boniface for necessary causes of the the English church. And when as this right reverent Pope had called a Synod of the Bishops of Italy, to appoint some order, as concerning the life of monks, and their quiet state, Mellite himself sat amongst them, the 8. year of the reign of Focas the Emperor, the 13. Indiction, and the 27. day of February, that what thing so ever were regularly decreed there he also subscribing thereunto might confirm them with his authority, and returning to Britanny might bring them with him to the English church, as precepts and rules to be kept, and observed. As also beside these rules, certain epistles which the same Bishop of Rome wrote, and directed to the dearly beloved in Christ, archbishop Laurence, and all the clergy: and with other letters which he wrote likewise to king Elbert, and all the English men. This is the same Boniface which was the 4. Bishop of Rome after S. Gregory. Who by earnest suit obtained a temple of the Emperor Focas for the Christians. Which temple of ancient time was ever called by a Greek name Pantheon, as who would say, the temple of all Gods. Out of which temple this Boniface casting forth all filthiness, and purging hit clean, 
This church stands in Rome at this day, and is called S. Ma●ia rotunda.  made a church thereof in the honour of our lady the blessed mother of God, and all the holy martyrs of Christ, that the number of devils being shut out thence, the blessed company of saints might have there a perpetual memory.   

How when the kings Elbert and Sabareth were dead, their successors brought up again idolatry. Whereupon Mellite and justus depart out of Britanny.  
The. 5. Chap.  
IN the year of th'incarnation of our Lord 613. 
An. 613.  (which was the 21. after that bishop Austen, and his company were sent to the English nation to preach) Elbert king of kent after his temporal reign, which he had kept most gloriously the space of 56. years, entered into eternal bliss of the kingdom of heaven. Who was the third king of the English men, and rained our all the South provinces, 
The first English kings of Britanny. Suss●x and Hampshere.  which are separated from the North by the flood Humber, and the borders adjoining thereto. But he was the first of all the kings that entered in to the kingdom of heaven. For the first English king, was eli king of the South Saxons, the second Celin king of the West Saxons whom they called Cewlin. The third, as we have said, was Elbert king of Kent. 
The west country suffolck, nortfolck and Cambridgshere.  After him the fourth was Redualt king of the Este English. Who while king Elbert yet lived, was chief governor of his country, and royalme under him. The five was Edwine, king of Northumberland, that is, king of all the inhabitants about the north part of the fludd Humber. This king being a prince of greater power than all other that ruled in Britanny, reigned both over the English men, and Britons to, except the people of Kent, and added moreover to the English dominions and kingdom, the Briton Islands called Mevanie, which lie betwex Ireland and Britanny. The sixth was Oswald king also of Northumberland a most Christian prince. Whose dominions were as large. The seventh was Oswy his brother, keeping the kingdom almost within equal bounds for a certain time. But after, he conquered for the most part the Pictes and Scotte; men which dwelled in the North quarters of brittany: and made them tributary. But we will speak of that here after. King Elbert died the 24. day of February, the 2. year, after that he had received the faith, being full passed: and is laid in S. Martin's porch, within the church of the blessed apostles Peter and Paul, where also Queen Bertha is buried. Which king beside other his deeds that he bountefully bestowed upon his subjects, gave and appointed them by the counsel of wise men certain laws and judicial decrees according to th'example of the Romans: which being written in the English tongue are until this day kept of them and as occasion serveth practised. 
Temporal awes o● king 〈◊〉 the 〈◊〉 christian king of kent.  In which his laws and decrees he first and chief ordained, what amends he ought to make, which had by theft taken away any thing from the churches, bishops, or other orders. Wherein the king provided a safeguard, and surety for them, whom, and whose doctrine he had now received. This Elbert was the son of Irminrike whose father was Octa, and octa's father Orrich, called also Oiske. Of whom the kings of kent are wont to be called Oiskinges. This Orriches father's name was Hengist, who with his Oiske being sent for of Vortiger, first entered into Britanny, as I have showed before.  
But after the death of Elbert, when Eadbald his son had taken on him the rule of the royalme, he greatly hindered, and damaged there the young springs and tender increases of the church. For he would not only not accept and maintain the faith of Christ, but he was also polluted and defiled with such a fornication, as the Apostle witnesseth never to have been heard of amongst the gentiles, which is, that he had married his father's wife. With which ij. heinous facts he gave occasion to his subjects to return to their former filth and vomit, 
Revolting from the faith in kent.  which under his father's reign or for favour or fear of the king had yielded to the laws of Christian faith and chastity. But the scourges of God, and vengeance from heaven wanted not, to the punishing and correcting of this unfaithful king. For he was plagued with often frenzy of mind, and raging fury of an unclean spirit. 
Vengeance from God.  Now besides all this the death also of king Sabareth, king of the Este Saxons much increased the trouble, and persecution of the church. Who departing hence to the everlasting kingdom of heaven, left his iij. sons remaining yet paynims, heirs of his temporal kingdom in earth. After the death of their father they began straightway and openly to follow idolatry, which while their father lived, they seemed somewhat to have relented: giving also free licence to all their subjects to worship idols. These princes on a certain time when they saw the bishop in the church, 
The people do communicate 〈◊〉 Mass.  after he had celebrated the solemnites of the mass give the people the sacrament, being puffed up with barbarous, and rude folly, said (as the common report is) thus unto him: Why dost thou not give us also some of that white bread, which thou didst give our father Saba, (for so they were wont to call their father Sabareth) and which thou dost not yet cease to give the people in the church? To whom he answered: If ye will be washed in that wholesome font, wherein your father was, ye may likewise eat of this blessed bread, whereof he was partakener. But if ye contemn the lavetorie of life, ye can in no wise taste the bread of life. 
The blessed sacrament, bread of life.  We will not (said they) enter into this font of water, for we know we have no need thereof. But yet nevertheless we will eat of that bread. And when they had been often and earnestly warned off the bishop, that it could not be, that without holy purging, and cleansing by baptism any man might communicate of this most holy oblation, they at last in their fury and rage said to the bishop: well, if thou wilt not consent to us in so small a matter as we ask of thee, thou shalt not henceforth abide in our province and dominions. And straightway they expelled him. Commanding him, 
Mellit the first christian bishop of London expelled from thence.  and all his company to departed their royalme. Who being expelled thence went into kent, to common there with Laurence, and justus his fellow bishops, what were best to be done in this case. And by common consent it was concluded, that better it were for them all, to return into their countries, and there to serve God with a free mind, and quiet conscience, then to abide with those barbarous men, or live amongst such rebels of the faith, without all fruit or profit. Therefore Mellite, and justus departed first, and came to the coasts of France purposing there to expect, and attend for the issue of these matters. 
Revoltig from the faith in London●  So shortly after, these kings, which had driven from them this preacher of truth fell freely to idolatry, and worshipping of devils. But yet not without the vengeance of God. For on a time waging battle against the Genissans, they with their whole army were slain. 
The vengeance of God ensuing.  But although the authors of this misscheffe were thus destroyed, yet could not the common people on's stirred to naughtiness be amended, and revoked to the simplicity of faith, and charity, which is in Christ.   

How Laurence chastened by S. Peter converted king Edbald to Christ, who immediately after called back Mellite and justus to preach.  
The. 6. Chap.  
WHen Laurence was now ready to forsake Britanny, and go after Mellite and justus, he commanded the night before he went, his bed to be brought forth, and laid in S. Peter, and Paul's church, of which church we have oftentimes spoken. Where, when after many his prayers, and tears powered out to God for the state of the church, reposing his body to rest, and sleeping in his bed, the blessed Apostle S. Peter appeared to him: who scourging him with sharp stripes a great while in the close and secret night, challenged him with Apostolical authority, and asked, why he would forsake the flock, which he himself had committed unto him? and to what shepherd, running now away, he would leave the shape of Christ beset in the midst of wolves. Hast thou, quoth he, forgot mine example, who for the little ones of Christ, which he commended to me in witness and token of his love, did suffer fetters, stripes, enprisoninges, afflictions, and at the last death itself, yea the death of the cross, by infidels, and the enemies of Christ, that I mought be crowned with him? By these S. Peter's stripes, and with these his exhortations Laurence the servant of jesus Christ being stirred up, and encouraged, came boldly to the king early in the morning, and losing his garment showed him, how sore he was beaten, and pitifully his flesh was torn. The king amazed thereat marveled much with himself. And inquired who durst be so bold as to whip and scourge such a man, as this Laurence was. But as soon as he had heard, that for his own healths sake and salvation this bishop had suffered so grievous beatings, yea and that of the Apostle of Christ, he feared much. And afterward abandoning all worship and honour of idols, renouncing also his unlawful marriage he embraced the faith of Christ. and being baptized he endeavoured to keep and maintain the state of the church in all points to his uttermost power. Moreover he sent into France, and called home Mellite and justus commanding them to return to their churches and freely instruct their flock. Thus the year after their departure they returned again, justus to Rochester, where he was bishop. But as for Mellite the Londoners would not receive, although he was their bishop, choosing rather, to obey idolatrous bishops then him. And truly king Edbald was not a Prince of so great power and strength as was his father, that he might restore this bishop to his church notwithstanding the paynim Londoners resistance, 
Kent returneth to the faith.  but for his own part, and all his subjects, from the day, that he was converted to our Lord, he submitted himself to the precepts of God. Moreover he built a chapel in the honour of our lady the blessed mother of God within the monastery of S. Peter head of thapostles. Which chapel Mellite the archbishop consecrated.   

How bishop Mellite quenched with his prayer the fire burning the city of Caunterbury.  
The. 7. Chap.  
FOr in the reign of this king Edbald the holy archbishop Laurence departing hence to the kingdom of heaven, and being buried, the seventh day of February in the church and monastery of S. Peter th'apostle fast by his predecessor Austin, Mellite who was bishop of London, sat in the See of Caunterbury church, third archbishop after S. Austin: when as justus was yet a live, and bishop of Rochester. Which ij. Prelates because they did rule and govern the English church with great labour, and diligence, received eftsoons exhorting epistles from Boniface bishop of the Roman and Apostolic see. Who after Dersd●dit (otherwise wise called Theodatus) governed the Church in the year of our lord 618. 
An. 618.  Mellite was often troubled with infirmities of the body, and much grieved with the gout, yet notwithstanding ever hole and sound of mind. Who passing over speedily all earthly things, hied him fast to the bliss of heaven which is ever to be believed, ever to be wished for, and ever to be sowght for. He was also noble by birth, but much more noble for the excellency of his mind. I will rehearse one token of his virtue, by which a man may easily guess the rest. When upon a certain time the city of Caunterbury by negligence was taken with fire, and began to waste and consume away by much increasing of the flames, so that no help of man, no castinges of water thereon was able to quench or stay it, the greatest part of the city being at length near burnt and the furious flashes extending themselves even to the bishops place, this good bishop seeing man's help now to fail, and trusting only in the aid and succour of God, commanded that the might be carried out of his house and set against these fierce flaws of fire piercing and flying all round about. Now where the greatest rage of this burning was, there was the place of martyrdom of the. 4. holly crowned saints. 
Martyrium heat orum quatuor Coronatorum.  When then the bishop by his servants was brought forth, and set in this place, here he began with prayer, 
The prayer of the righteous man much availeth. jacob. 5.  sick as he was, to drive away the peril of fire: which the stowght strength of strong men with much labour could not before bring to pass. And behold the wind that blew from the south whereby this fire was first kindled and blasted abroad, now suddenly bend against the south, first tempered his blasts, for fear of hurting the places overryght in tother side, and after quite quenching the flames, ceasing, and extinguisshing the fire, made all calm and well again. And truly this good man of God, which did fervently alway burn with the fire of inward charity, and was wont with his often prayers, and holly exhortations to drive from himself and all his, the danger of ghostly temptations, and trouble by spryghtes of the air, might now justly prevail against the wind, and easily cease these worldy flames, and obtain that they hurted nor him, nor his: Who after he had ruled the church. v. years deceased hence to heaven, in the reign of king Edbald and is buried with his predecessors in the oftmentioned monastery, and church of S. Peter, 
At the Augustine's ●n Caunterbury.  the year of our Lord. 624. and the. 22. day of February.   

How Pope Boniface sent justus Mellites successor a pall and an epistle.  
The. 8. Chapter.  
TO whom justus succeeded immediately in the bishopric, who was bishop of Rotchester. Over which church he appointed for him Romanus, and consecrated him Bishop. 
Auth●rite from● Rome to make Bishops.  For now had justus received authority to ordain Bishops, from the high Bishop Boniface, successor of Deusdedit, as we said before. The form of which authority is as followeth: To our dearest beloved brother justus, Boniface sendeth greating. 
A letter of Pope Bon●●ace to justus the. iiij. Archeb. of Cau●● terb.  How godly, and how earnestly you have, dear brother, laboured for the Gospel of Christ, not only the tenor of your epistle directed unto us, but also the perfection, and end of your doings, have well and fully declared. For almighty God hath not forsaken either the glory of his name, or the fruit of your labour. Whereas himself faithfully ha●h promised the preachers of his Gospel, saying: 
Mattb. 2●.  Behold I am with you always even unto the end of the world. Which thing especially his clemency hath showed in this your ministery, opening the hearts of the gentiles, to receive the singular mystery of your preaching. For he hath made most honourable the state of your dignity by his grace and goodness, while that himself hath prepared you so fertell fruits using most providently his talents committed to you, giving you this gift, that you may now assign and show whole countries plentifully multiplied in the faith by you. And this is given you in recompense, because you persisted continually in this ministery of preaching appointed to you, looking with laudable patience, for the redemption of that people to whom you were sent, and that they might get some good by your merits, and labour: whose salvation is now begun witnessing our Lord, saying: 
● atth. 10.  He that shall stand, and persevere to the end, he it is that shallbe saved. Ye are therefore saved by the hope of patience, and by the virtue of long suffering, so that now the hearts of infidels being purged, and healed from their natural, and superstitious disease may receive the mercy of their Saviour. For after we had read the letters of our dear son king Adelwald, we understood with what great learning, and instruction of holy scripture you have brought him, to the belief of thundowbted faith, and truly converted him to Christ. whereupon we presuming and putting sure affiance in the great mercy of God, do hope, and believe, that not only king Adelwaldes subjects, but also all the next dwellers and inhabitants about him shall receive by your preaching perfect salvation, and life everlasting. To the intent that as it is written: the reward of your p●rfit and ended work, be given you from our Lord, the giver of all good things. And at the length the universal confession of all nations, receiving the verity of Christian faith, may manifestly declare, 
Psal. 8.  that their sound hath gone for the over all the earth, and their words even to the uttermost parts of all the world. Wherefore of our bounteousness we have sent you by the bearers of our present letters a pall. Which we give you licence to use only in the celebration of the most holy mysteries: granting you moreover by the grace, and mercy of our Lord, the ordaining of Bishops, when occasion shall require. For so the gospel of Christ by the preaching of many, may the better be spread over all nations, that be not yet converted. Let therefore your brotherly charity keep with a pure mind, and sincere intention this authority, which it hath now received by the bountifulness of the see Apostolic. In remembrance and token whereof you shall here receive, to your use as prelate there, this rob which we send you. It remaineth that calling continually for the mercy, and grace of our Lord, you endeavour to be such a man, as may use the reward of this our granted, and given authority worthily, and not to any danger, or loss of souls: but rather that you may be able to show, and present the same hereafter, before the judgement seat of the highest, and most assured judge to come, with the gain of many souls to God. Who keape and preserve you always in health most dearly beloved brother.   

Of the reign of king edwin: and how Pauline coming thither to preach the gospel, first baptized his daughter in Christian faith, an others with her.  
The. 9 Chapter.  
ABout this time the people also of Northumberlande (that is, the English men which dwelled toward the northside of the flood Humber) received together with their king edwin, the word of faith by the preaching of Pauline, of whom I have somewhat spoken above. To the which king in a good abodement of receiving the faith was granted both possibility of the kingdom of heaven, and also greater pour by th'increase of his kingdom on earth. For he had subdued all the coasts of Britanny, wheresoever any provinces or of Englishmen or Britons were inhabited: which thing no one king of English men had done before him. 
Hebride● Insulae.  Moreover he added (as we have showed before) the Mevian isles to the English kingdom. Of which isles the first that is nearest the South, and in situation larger, and for the plentifulness of corn more fertile, hath dwelling room for the number of. 960. families to the estimate of English men. The second hath space of ground but for 300. tenements, or somewhat more. Now the occasion that these peoples came to the faith, was such: The before named king Edwine was joined in affinity to the king of kent, by the marriage of Lady Edelburge, otherwise called Tate, daughter to king Elbert. Which Lady when king Edwine wooed sending thither his ambassadors, answer was given by her hrother Edbald then king of Kent, that it was not lawful for a Christian woman, and virgin to be married, or spoused to a paynim, lest the faith and sacrament of the king of heaven might be profaned by the company of such a king as knew not the true worshipping of God. Which answer when the ambassadors brought back to king Edwine he promised, that in any case he would do nothing that should be contrary to the Christian faith, which this virgin professed, but rather permit that she with all the men and women, priests or servants which came with her, should keep and observe after the Christians manner their faith, and customs of their religion. Neither did he deny, but that himself also would receive the same religion, so that after the examination of wise men, it were found more holy than his, and metre for God. Then upon these conditions this virgin was promised, and sent also unto king Edwine. And according to appointment made the man of God Paulinus was ordained Bishop, and chosen to go with her, to confirm her, and her company, that they might not be polluted with the fellowship of painimes. Who did so by his daily exhortations, and ministering the blessed sacrament unto them. This Paulinus was made bishop by justus th'archbishop of Caunterbury about the 21. day of julie, the year of our Lord. 625. 
An. 625.  Being ordained he is directed in company with the above mentioned virgin unto king Edwine, as if he had been her bodily companion: but the virtuous bishop, intended wholly in his heart nought else then to call that country, to which he went, to thacknowledging of the truth, that according to the saying of the Apostle, 
2. Cor. 11.  he might exhibet, and present hit as a chaste virgin to the true and only spouse, which is Christ. When he was now comen into this country, with the help and aid of God he laboured earnestly to keep them, which came with him, from falling from their faith. And sought also how he might possibly convert by preaching some of those paynim to faith, and grace. But as the Apostle saith: Although he long laboured in preaching the word of our Lord to them, 
2. Cor. 4.  yet the God of this world so blinded the hearts of th●s● infidels, that the light of the gospel, and the glory of Christ could not shine before them. The year following, there came into this country a desperate ruffian named Ewmere: sent thither by Euichelme king of the west Saxons. 
A traitorous fact.  Who intending to dispatch king Edwine both of his kingdom, and life to, brought privily under his garment a double egged short sword, to this intent dipped in poison, that if the stroke of the sword were not forcible enough to kill the king out of hand, yet it might be helped forward with the infection of the poison. He came therefore on Ester sunday unto the king, who lay at the river Deruent, where was the court then. He entered there into the palace as an ambassador, which had earnest message from his prince, and when with crafty speech he had a little made the prince attended to his feigned embassaye, he steppeth forth suddenly, and drawing his sword from under his garment flew to the king. 
Example of a trusty subject.  Which when Lilla, the kings most faithful servant saw, and having no buckler ready at hand wherewith he might defend the king from present death, stepped straightway with his own body between the king, and the stroke. But this murderer struck his sword so far, and feercely in them both, that through the body of this servant now quite slain, he wounded the king himself grievously. Which thing when he had thus done, being straightway beset with the weapons of the kings guard, even in that tumult to, with the same bloody sword he slew an other, whose name was Fordhere. Now it happened, that the same night of holy Ester Sunday, the Queen brought forth, and was delivered of a daughter, whose name was Eanfled. For the which child when the king in presence of the bishop Pauline gave thanks to his Gods: the bishop contrary wise began to praise, and give thanks to our Lord Christ, and said to the king certainly, that he had obtained by his prayers of Christ, that the Queen might be delivered safely, and without great grief. With which his words the king being much delighted, promised that he would renounce all idols, and ever after serve Christ, if so be that Christ would now grant him his life, and health, and victory also in his wars, which he purposed to have against this king Euichelme, who had sent in such sort this Ruffian, and manqueller, that had wounded him. And in pledge of performing this his promise he assigned and granted to bishop Pauline this his daughter, to be Christened. Who was baptized first of all the Northumberlannes, 
The first Christening of Englishmen in North●mberland.  with xii. other of the kings family upon whitsondaye following. At which time the king also being recovered of his wound, that he had lately taken, made an army, and marched forth against the West Saxons, at the which battle he slew, or else took presonners all them whom he understood to have conspired to his death. So returning home to his country victor, and conqueror, yet would he not by and by, or without farther counsel receive the Christian faith: although truly he worshipped not idols from that day, that he promised he would serve Christ. But sought ever after diligently of the right reverend father Pauline the reason, and trade of faith, and conferred with his counsellors and nobles, whom he knew to be wisest, what were best, as they thought, to be done in these matters. And moreover (as he was by nature a very wise man) sitting oftentimes alone. for a great space, in much silence of outward voice, but in his inward thought commoning with himself, he discussed, and debated in his mind diversly, what he should do in this case, and what religion were best to be followed.   

How Pope Boniface exhorted this king with his letters to the faith.  
The. 10. Chap.  
ANd behold in the midst of these cogitations, he happily received from Boniface bishop of the see Apostolic letters exhorting him to the faith. The copy of which is such: To the most puissant prince Edwine king of the Englishmen Boniface Bishop, and servant to them that serve God etc. Althowgh the high secret power of God's divinity can not be expressed by words, 
A letter of Pope Boniface to kings Edwin exhorting him to the faith.  or speech of man (for it consisteth by the greatness thereof, of so unspeakable, and so unsearchable an eternity, that no force nor strength of wit is able to comprise or compass, how great it is,) Yet for as much as the goodness of God, opening the gates of our hearts to the knowledge of him, doth mercifully poor into men's minds by secret inspiration such things as he will shallbe spoken of himself: we have thought good to extend our priestly care and duty, in uttering unto you the rich store of our Christian belief, that bringing likewise unto your understanding, 
Matt. 28.  the gospel of Christ, which he commanded to be preached to all nations, we might brinche unto you the cup of life and salvation. The goodness therefore of the highest majesty of God, (who with his only word, and commandment hath made, and created all things, the heaven, the earth, the sea, and all that in them is, setting a decent order wherein they should consist) by the counsel of his coeternal word, and the unity of the holy ghost, 
Genes. 1. &. 2.  made man of a piece of earth to his own image and likeness, and gave him moreover such a prerogative of excellency, that he preferred him and set him ruler over all his other creatures, assuring him beside of an everlasting perpetuity, so that he kept the bound of his commandments. This God the father, the son, and the holy ghost, which is the inseparable trinity, all mankind from the Este to the west worsshippeth with wholesome confession, and adoreth with a sure faith, as the creator of all things and their maker. To the which God yea the high honours of Empire, and the puissant powers on earth are lowly subject, because by his only ordinance and disposing, all kingdoms be given and granted. Whose merciful goodness increasing always, and aiding each his creatures, hath vouch safed most marvelously to enkindle with the heat and fervour of the holy ghost the cold hearts of those nations which inhabit the uttermost parts of the earth, that they also mought know him, and believe in him. For we think your highness hath fully heard, and understandeth by this time (the country lying so near) how our Redeemer of his mercy hath wrought wonderfully in the illumining of the most excellent Prince our dear son, king Audubald, and all his subjects. And we with a certain longlooking of heavenly hoop, trust, that the like miracle and gracious gift shallbe given to you also from God above, and specially whereas we understand the sovereign Lady your wife (who is a part of your body) to be illumenyd with the hope of eternal life by the regeneration of holy baptism. Wherefore we have thought it good to exhort you in these our present letters most earnestly, and with all affection of inward charity, that abandoning all idols, detesting the worsshipp and honour of them, forsaking the fond foolishness of your Gods temples, and despising the deceitful enticements of your false soothsayings, ye will now believe in God the father almighty, and his son jesus Christ, and in the holy ghost: that believing so, ye may be absolved, and loosed by the working power of this blessed, and inseparable trinity, from the bonds and captivity of the devil, and hereafter be made partakener of life everlasting. Now if ye long to know in how great fault, and offence they are, which worship idols, and embrace the wicked superstition of them, th'examples of their destroying and perdition (which are esteemed as Gods) can sufficiently inform you, of whom king David in his psalms saith thus: 
Psal. 95.  All the Gods of the gentiles are devils but our Lord hath made the heavens. And again: They have eyes, and see not: they have ears, and hear not: they have noses, and smell not: they have hands, ans feel not: they have feet and walk not. Therefore all such are made like unto them, as do put any hope or confidence in them. For how can they have virtue or power to help any man, which are made of a corruptible matter, and wrowght by the hands of your inferiors, and subjects? And how could they get any ability to hurt, or help, whereas man's art and craft only, hath applied a deadly similitude, and likeness of a body to them: who (were they not moved by you) themself could never waggene walk, but like a stone set fast in one place, so are they builded up: having no understanding in the world but be dull with insensibleness hitselfe, and stark dead. Therefore we can not by any discretion and judgement find out, upon what blindness, and deceit of mind, ye worship, and obey those Gods, to whom your own selves have given the image, and representance of a body. It behoveth you then, to receive now the sign of that holy cross by which mankind was redeemed: and execrating all dangerous deceits of the devil, shake from your heart his subtlety, and guile, who ever maliceth, and envieth at the works of Gods goodness. It behoveth you also to set hands on these Gods, which hitherto ye have made yourself of one metal or other. Ye must, I say, tear them, rend them, and squasshe them to pieces. For the very dissolving and breaking of them, that never had live spirit, or breath in them, nor could not by any means take of their maker's sense, and feeling, the breaking, I say, of them shall plainly show you, that in dead it was nothing at all, which you have hitherto so reverently worshipped. Whereas you are yourself far better, than they be. For you have received of our Lord a live spirit: and Almighty God hath brought you, although by many ages, and divers degrees, and kindreds, from the stock of the first man Adam. Whom God himself made, and gave life unto. Come you therefore to the acknowledging of him, that hath created you, that hath breathed into you the spirit of life, that for your redemption hath sent his only begotten son, who should take you out of original sin, and reward you after, with the joys of heaven, being now delivered from the devils power, and malice. Receive ye therefore the words of the preachers, and hearken to the gospel of God which they show you: that believing, as we have already said in God the father, and jesus Christ his son, and in the holy Ghost, that blessed, and inseparable trinity, forsaking all honour and worship to devils, and expelling from you the earnest enticing of that poisoned, and your most deceitful enemy, ye may be borne again by water, and the holy ghost, and by the only help, and bountifulness of God, dwell with God (in whom ye shall believe) in all brightness of everlasting glory. And here we have sent you the blessing of S. Peter head of th'apostles, and your good guide, and governor: that is, a shirt laid with gold, and a cloak of the finest sort we have from Ancyra. Which we beseech your highness to accept with so good a heart, and will, as ye understand it is sent from us.   

How this Pope exhorted the Queen also that she should diligently, and earnestly seek for the kings salvation.  
The. 11. Chap.  
THis bishop sent also letters to the Queen. And the transcript of that epistle, which this holy and Apostolic Pope Boniface directed from Rome to Queen Edelburge wife to king edwin was such. 
A letter of Pope Boniface unto Edelburge Queen of ●orthumberberland.  To the most high and verivous Princess Queen Edelburge, his dear daughter, bishop Boniface servant to them that serve God. The bountifulness of our redeemer by his great providence, hath offered mankind (whom by the shedding of his own precious blood he hath delivered from the bond, and captivity of the devil) sundry ways, and many helps, by which they might be saved: insinuating by divers, means into the minds of gentiles the knowledge of his name: that thereby they might be Christened, and acknowledge their creator. Which thing that it hath been by the gift of God bestowed on your honour, the mystical regeneration of your purifying in baptism doth plainly declare. And truly our heart hath joyfully rejoiced for this great benefit of our lords bountifulness to you: who hath vouchsafed to enkindle a spark of right religion in you being now converted to him, that thereby he might after easily inflame with the love and knowledge of himself, the heart and minds not only of your most renowned, and dear husband, but also of all your subjects. For we have learned by them which came to declare unto us the laudable conversion of our most gracious, and well beloved son king Audubald, that your honour also (after ye had received the wondered sacrament and verity of Christian faith) do shine and excel in good works, and such as be ever pleasant in the sight of God. Therefore let your highness refrain always, and diligently keep you self from worshipping of idols from thallurement of temples and from fond south sayings. And so persisting with a sure and unchangeable devotion in the love of your redeemer watch ye and labour, never ceasing to bestow your pains continually to th'increase, and enlarging of Christian faith. For when as for our fatherly charity we had inquired somewhat of the state of your dearly beloved husband, we understood that he served and obeyed so far forth to the abomination of idolatry, that he would not yet show any obedience, or give ear to the voice and counsel of God's preachers, which news was unto us no small grief, that a part of your own body should remain in this sort alienated from knowledge of the highest, and the inseparable holy trinity: wherefore as becometh a father to do, we have differred no longer to send unto you (our daughter in Christ jesu) our good counsel and friendful warning. Exhorting you that whereas ye are now yourself endued with God's grace, and divine inspiration, ye differ not henceforth to be instant at all times, warning him in season, or out of season, and still calling on him, until he also by the healping hand of our Lord, and Saviour jesus Christ may be coupled with you in the number of Christians: that you may so much the better, and with a surer bond of society accompany him, and hold the laws and rights of wedlock with him. 
●●. 2.  For it is written: They shallbe ij. in one flesh. and how can it be said, that there is unite of conjunction between you, if your husband by the darkness of detestable error shall abide still alienated from the brightness of your faith? Cease not therefore to ask with continual prayer of the great mercy, and long suffering of our Lord, the benefit of his illumining, and conversion, that whom the knot of carnal affection hath made now as one body, those also the unity of faith may preserve in perpetual society after their dedeparture out of this life. Be you then instant most virtuous daughter, and with endeavour hasten speedily to mollify the hardness of his heart with godly remembrances, and divine precepts. Show him plainly how excellent a mystery it is that you by believing have yourself obtained. And how marvelous a reward you shall have hereafter, because you are now regenerate by baptism. Inflame his cold stony heart with oft expressing the manifold graces of the holy ghost. That, he setting a side by such often exhortations this bodily and earthly worshipping of Idols, the heat, and warmeth of divine, and heavenly faith may inflame his understanding. That it may truly appear to be fulfiled in you, which is spoken in holy scripture. 
1. Cor. 7.  The infidel and unbelieving man, shall be saved by the faithful and believing woman. For unto this end you have yourself received mercy of our Lord, and favour, that you should render, and yield unto him as your Redeemer, the multiplied fruit of your faith, and other good gifts, which he hath credited to you. Which thing that you may fulfil by the gracious help of his goodness, we cease not to ask with our daily prayers. In these therefore our premises showing you the duty of our fatherly love, and charity we exhort you, that having the opportunity of a bearer, ye will speedily declare unto us those things, which the mighty power of God shall vouchsafe to work marvelously by you in the conversion of your husband, and all your subjects. That we (which carefully long, and heartily look for happy news of the salvation of you, and all yours) by this your tidings may be comforted, and made glad, and perfectly knowing the light and brightness of God's favour and mercy to shine amongst you, we may with joyful confession give full, and whole thanks to God the giver of all good things, and to blessed S. Peter the chiefest of his Apostles. In the mean time we have here sent you the blessing of S. Peter your patron, and head of the apostles. That is a looking glass set in silver, and a comb of ivory gilted with gold. Which we pray your goodness as well to accept, as ye understand it is sent unto you.   

How king Edwine was provoked to receive the faith, by a vision appearing to him in banishment.  
The. 12. Chap.  
THus much did Pope Boniface by his letters, for the converting of king Edwine, and all his country, which king was also well helped, and almost forced to receive the faith, and mark diligently the wholesome precepts of Christian doctrine by an oracle, and vision from heaven. Which the goodness of God vowchesafed to show him, while he lay banished in king Redwaldes court, king of the east Englishmen. For when bishop Pauline had well perceived that the princes haughty courage could hardly be brought to the lowly humbleness of Christianite, and that it would stiffly be bowed and bend to bear the mystery, and burden of Christ's cross: when he remembered also, how he had now laboured a long time both with preaching to the people, and with praying to God's mercy for the salvation of king Edwine, and all his subjects: at the length having learned in spirit (for so it is most likest to be,) what was that vision, which had long before been showed to the king from heaven, he made no delays at all, but came speedily to the king, and warned him to fulfil and accomplish his vow, which in the vision that appeared to him he had promised to do in case he were delivered from his present miseries and restored again to his reign, and kingdom. Now was this vision such, as followeth: At what time king Edelfryde Edwin's predecessor with grievous pursuing put Edwine to flight, 
A vision, by the which Edwin the first christian king of Northumberland was called to the faith.  and made him lie prive, and lurk in divers places of other realms for many years space as a banished man: at the length Edwine came to king Redwald, beseeching him, that he would save him, and defend his life from the trains, and earnest search of this his deadly enemy. Who gladly entertained him, and promised to fulfil this his request, and petition. But after that king Edelfride had heard say that Edwine was seen in that province, and understood that he lived there, and dwelled familiarly with all his company, forthwith he sent out his Ambassadors to king Redwald, with a great sum of money, to procure Edwin's death. But it prevailed nothing. Then sent he the second time, and the third time also offering greater gifts, and more plentifully both gold and silver threatening him at the last wars, if his request were accomplished. Then king Redwald other dreading the threats or corrupted with the bribes granted his request, and promised that he would put edwin to death himself, or else yield him up to thimbassadeurs. Which thing when a certain faithful friend of Edwynes had marked and well understood, he entered incontinent to the chamber where edwin purposed to take his rest. For it was now an hour within night and calling him forth, told him what the king had promised to do against him: saying in the end this much: I shall therefore (if it so please you) lead you out of this province, and bring you into such a place, that neither king Redwald, nor yet king Edelfryde shallbe able to find you. To whom edwin answered in this manner: Sir, I thank you most heartily for this your great gentleness. But I can not follow your counsel herein. For first, I must not break my promise, which I have made to so great and mighty a Prince as is king Redwald, especially whereas he hath done me no harm, ne wrong, nor hath as yet showed any hatred, or displeasure towards me. And truly if I must of necessity die thus, I had rather he should put me to death, than any base man or person of less nobility. Again whether I pray you should I flee now, who have so many years, and so long time walked like a vagabond through all provinces of this isle of Britanny, only to avoid and eschew mine enemy's snares, and assaults? Now when this his friend was gone, edwin remained without alone and sitting sadly before the palace began to be troubled with many storms, and vexations of thoughts, as a man not witting what to do or whither to go in this so rueful case. After he had been long vexed with inward, and privy troubles of mind, burning inwardly with close fire of secret sorrow, behold, in the great silence, and quiet of the mid night he saw a man utterly unknown to him both for visage and countenance, and also for his array and apparel to approach and draw toward him. Whom because he had espied thus at a blush, and so strangely disguised, he was not a little afraid. The stranger cometh even unto him, greeteth him and asketh him, wherefore he sat so sorrowful on the stone abroad watching, and all alone at that hour especially when other men were within at rest, and in their deep sleep: Then edwin likewise demanded of him, what he had to do therewith, if he passed over the night within door, or else without. To whom this man answered, and said: Think ye not but that I know the cause of your heaviness, and watch. And also of this your solitary sitting with out doors. For I know certainly who ye be, and wherefore you are so sad, and sorrowful. And also what mischief you fear shortly shall befall you. But tell me of fryndshippe, what reward would you give him, that should now rid you quite out of all these sorrows, and troubles and persuade king Redwald, that neither he himself should hurt you, nor yield you up to your enemies, that they might slay you? When edwin answered that he would give all that he possible could to any such a one for reward of so good a turn, this man added moreover and said: But what if beside this, he do warrant you, that ye shallbe a king, and all your enemies vanquished, yea and that in such sort that you shall not only excel all your ancient progenitors, but also far pass in power all the kings of Englishmen, which have ever been in this country. Here edwin being made more firm, and constant by oft questioning doubted not to promise, that in all points, and at all times he would be answerable with worthy thanks giving to the man that should bestow on him such great benefits. Then this man spoke the third time and said: But tell me again, what if beside all this, the same man, which showeth you now before, truly, and unfeignedly, that you shall hereafter surely, and undoubtedly doubtedly have such and so great benefits, can give you also better counsel, and more profitable for your souls health, and salvation, than ever any your parents, and ancestors heard of, could ye then consent, and obey him, and hearken to his wholesome sayings? Here edwin promised out of hand without any longer delay, that he would altogether follow his learning, and doctrine which both could, and would deliver him presently from so many miseries, and so great dangers as he was in, and exalt him afterward to the reign and sovereignty of his country. Which his answer was heard, and taken. Then this man straightway, which had so long talked with him, laid his right hand upon Edwin's head, and said: when these things therefore shall happen hereafter in such sort to you, remember well this time, and this our talk. And differ not at that time to fulfil and accomplish this, that you do now promise me. Which being said, by and by he vanished away. To the intent that Edwine might understand and perceive, that it was no man, but a ghost which appeared to him. Now when this young prince was left alone, and sat there solitary, rejoicing with himself for this gentle consolation, and good comfort, but yet very careful, and much counting with himself who it should be or whence he should come which had thus spoken, and talked familiarly with him: behold his foresaid friend came again, and greating him cheerfully, Arise Edwine (said he) and come in. Let pass this your cark and cares. Set your heart at rest, and take your quiet sleep. For the kings mind is changed. Neither doth he purpose now, or intent to do you any wrong, but rathe● to defend you, and accomplish his promised faith unto you. For after he had showed the Queen in secret that his purpose, which I told you of before, ●he dehorted him most earnestly, and withdrew him from so evil, and so deadly an intention, saying that it was in no wise meet for such a king, of so great prowere, and honour, as he was, to sell his best, and dearest friend, being now brought into straights and misery, for a little gold. Nor that he should break his faith, and promise, which ought to be more esteemed than all treasures, or not bide by his word for the coveit, and love of money. But to be short the king did even as his Lady had counseled him to do. For he not only not betrayed, and yielded to th'ambassadors this his banished man Edwine: but helped him rather to the kingdom. For as soon as these embassad ours were thus with denial departed home again, he gathered incontinently a mighty army to conquer king Edelfrede. Whom he slew without difficulty (because he marched forth against him hastily and with a weak and unordered host) in the borders of the Marchland men, at the Este side of the river called Idle. For in dead king Edelfride had not time, and space enough grawnted him to gather all his force together, and to join his power with well disposing his host, and soldiers in order. In this skirmish Renier king Redwalds' son was slain. And thus Edwin according to the oracle which he had received, not only avoided the danger of his most deadly enemy, but also by his death succeeded in thonour of his sovereignty, and kingdom. Now therefore to return again unto my purpose, although Bishop Pawline seriously preached the word of God, yet king Edwine slacked and lengered to believe him. Using yet for a certain space, at divers competent hours to sit solitary, (as I have said before) and diligently to count with himself, what were best to be done and what religion was best to be followed. At which solitary meditation of the prince this good and godly bishop Pawline entered on a day in to the palace, and coming to the king, laid his right hand on his head and asked him, whether he remembered that sign, or no? The king suddenly trembled thereat for fear. And when he would have fallen down at Paulinus feat, the bishop lifted him up, and spoke after a familiar sort thus unto him: Behold o Sovereign Prince, by the bountiful hand and power of our Lord, and God, you have escaped the hand and vengeance of your most hated, and dreadful enemy. Behold also, by his most gracious goodness you have obtained the sovereignty of reign, and rule of the kingdom. Remember now therefore the third thing, which you promised him, and differ no longer to perform, and accomplish the same, by receiving his faith, and keeping his commandments, who hath delivered you from your temporal adversities, and exalted you to the honour, and majesty of a king. Whose holy will if you will hereafter obey and ever more do his pleasure, which by me he preacheth, and declareth to you, he will also deliver you from the perpetual torment of hell, and make you partakener with him in heaven of eternal kingdom, and bless without end.   

What counsel king edwin had of the nobles and pears of his royalme, for the receiving of Christian faith: and how one of his Bishops profaned and broke down the Idols altars.  
The 13. Chapter.  
WHich word when the king heard, he answered immediately both that he would, and also that he was bound to receive this faith, which B. Pauline had preached, and taught. But yet I think it good, (quoth he) first to confer, and common hereof with my friends, the nobility, and pears of my realm: that if they shall happily think herein, as I do, than we may be Christened all together in the fount of life. Whereunto when Bishop Pauline agreed king edwin calling the states together consulted with them. And asked severally each of them, what manner of doctrine this seemed to be, which until that day had never been head of before? And how they liked the honour, and worshipping of this new God which was preached now amongst them? To whom Bishop Coyfi first of all his Bishops answered: May it like your highness to prove, and try well what manner of doctrine this is which now is preached unto us. But this much shall I surely say, and as I certainly know, protest, and confess unto you, that the religion which unto this day we have ever observed and kept, hath no virtue, nor goodness in hit at al. For none of your grace's subjects hath been at any time more earnest, and diligent in worshipping of our Gods then I have been: and yet not withstanding many of them, have received of your grace's bounteousness more ample benefits, than I have, many of them more higher dignities, than I have: and many of them have been better prospered in all they took in hand to do, or sought to get, than ever I was. 
A carnal respect of ●n ashen Bishop occasion o● good.  But if the Gods could aught have done, they would have rather hoolpen me, who at all times served them so duly. Wherefore it remaineth, that if these things which be now newly preached to us shallbe found after good examination, the better, and of more strength, and steadfastness, that then without longer delay we hasten to receive, and embrace them. To this persuasion, of bishop Coyfi an other of the nobles consenting said by and by: Such seemeth to me, dear Sovereign, the life of men present here in earth (for the comparison of our uncertain time, and days to live) as if a sparrow beaten with wind, and wether should chance to fly in at one window of the parlour, and flitting there a little about, strait way fly out at an other, while your grace is at dinner in the presence of your dukes, Lords, Captains, and high guard. The parlour itself being then pleasant, and warm with a soft fire burning amidst thereof, but all places, and ways abroad troubled with tempest, raging storms, winter winds, hail, and snow. Now your grace considereth, that this sparrow while it was within the house felt no smart of tempesteouse wind or rain. But after the short space of this fair wether, and warm air, the poor bird escapeth your sight, and returneth from winter to winter again. So the life of man appeareth here in earth, and is to be seen for a season: but what may, or shall follow the same, or what hath gone before it, that surely know we not. Therefore if this new learning can inform us of any better surety, my think it is worthy to be followed. Thus or in like manner said the rest of the elders, and the kings counsellors, no doubt, by the holy inspiration of God. Only bishop Coyfi was not content to rest him here, but said moreover that he would with diligence note Pauline and mark what he said of that God, whom he preached. Which thing when he had so done according to the kings will, and pleasure, he returned again, and with a loud voice said. I understood certes long a go, that in very deed, it was right nought which we worshipped as God. For the more curiously that I sought for the truth in worshipping our Gods, certainly the farther was I from it, and the less I found hit. But now do I plainly perceive and know, that in this Pawlinus preaching and teaching is that truth, and verity, which is able to give us the great gifts of life, of salvation, and of bliss everlasting. Wherefore I counsel, and exhort you my most Sovereign and dear Prince, that we may out of hand curse our temples and abandon them. And burn down with fire our Idolatrous altars. Which we have heretofore erected in vain, and consecrated without all fruit, and profit. But that I may be short, and come near my purpose: the king gave his full, and plain consent to this holy man bishop Pauline. Willing him to preach the gospel freely. And himself renouncing there all idolatry, promised that he would receive, and embrace the faith of Christ. And demanding then, of this before said Coifi, bishop of his sacrifices, who should first profane the altars, and destroy the temples of Idols, with all the grates, and bars wherewith they were environed? Marry (quoth he) I will. For who may better then I, which on's by foolishness worshipped, and highly esteemed them? Therefore to the good example of all other, I will now my self through the wisdom of God (that is one, only, and true God) given unto me, beat down, and utterly destroy the abomination of our temples. So sorsaking in this wise all superstitious custom, and vain dread, he besought the king to grant him harness, and armour, and therewith a great courser, and mighty courageous stalyon horse. On which he mounted lustily, and with all speed road forth to batter, and beat down to ground the idols. Now was it not lawful for a bishop of the sacrifices either to were harness, and armour, or to ride on other than a mare. But Coyfi made small count thereof. For being already well harnessed, and strongly girded with a sword about his loins, sitting fast on the kings courser and stought stalyon, he took also in his hand a spear, and so did march and set fourth against the pernicious idols. Which sight when the people saw, they thought he had been mad. Yet he for all that stayed not. But as soon as he approached near the temple, profaned it, casting thereon the spear, which he held in his hand, and much rejoicing now, because he knew the true worshipping of God, commanded the company which was there with him to destroy the temple, to fire the idolatrous altars, and break the bars, grates, or whatsoever ornaments were theraboute. And truly the place where those Idols sometime were, is now to be seen, not far from York at the ryfing of the river Derwent. And is at this present day called Gormund in Gaham. In which place, the bishop Coyfi by holy inspiration of the true God, polluted, and destroyed the altars of false Gods, which himself before had solemnly consecrated.   

How king Edwine and all his subjects were made Christians, and in what place bishop Pawlyne baptized them.  
The 14. Chap.  
THen king edwin, 
The first Christendom of the English Prince in Northumberland, or in the North country.  with all the nobility of his country and most part of the commons received Christ's faith and came to the lavetorie of holy regeneration the xj. year of his reign. Which was the year of our Lord 627. and about the 180. after the entrance of the english men into Britanny. He was Christened at York on Ester sunday, which was the xii. of April. in S. Peter th'apostles church. Which he had in all speed set up of wood, while he was catechized, 
An. 627.  and instructed there in the faith against his Christening. In this rite of York he appointed a bishops See, for bishop Pawline his informer, and teacher. At whose request, and petition as soon as himself was Christened, 
The Cathedral church of York.  he builded in that same place a great temple of stone, for an ample and large Cathedral church in the midst whereof he would have enclosed this his own proper oratory, which himself had first made of wood while he was instructed to the faith, and before he was yet baptized. laying therefore deep foundations about this his first oratory, he began to build there a fair church four square. But before the wall thereof came to his just highness, the king was slain by cruel death and left that royal work to be ended and parfyted by king Oswald his successor. Now Pauline from that time. 6. years after that is, to the end of king Edwin'S reign preached the word of God continually (by his good leave and favour) through out all that province. And they believed him, and were Christened, who were preordinated to life everlasting: amongst whom was Offride, and Eadfride, king Edwin'S sons. Which he had in his banishment by dame Quenburge daughter to Cearle king of the Marshes. After whom, his other children, which he had by Queen Edelburge were baptized, as his son Edilhune, his daughter Edilfride and an other of his sons called Buskfrea, of which the ij. first were taken out of this mortal life in their infancy or tender youth, and buried in the church of York. Iffy also Offride his son was Christened too, with many other of the nobility, and divers honourable men. And (as it is reported) then was the fervour of faith and earnest desire of holy baptism so great amongst the people of Northumberland, that on a certain time, when bishop Pauline came with the kings, and queens majesty, to the court, or prince's palacie at Adregin, he stayed there with them. 36. days only occupied in catechizing and instructing the people in Christ his faith, and afterward baptizing them: in each of the which days he did nothing else from morning to evening, but instruct them with the word of God, and teach them the faith, and salvation in Christ jesus, which flocked thither out of all places and villages theraboute. Whom after he had thus informed, and taught, he baptized in the flood Elene. For that was the next near water, which he could conveniently use for baptim. This town Adregin in the time of the king and aftercomers waxed rude, and desert. And an other was built up for hit in a place called Melwyn: And this much did bishop Pawline in the 
* In northū●erlād  Bernicians province. But in the country of the 
* In yorkeshere.  Deires, where he lay most commonly with the king, he baptized in the flood Suale, which runneth fast by a village adjoined to Cataracte. For as yet there could not be builded oratory's, fonts, or places of baptism, in this new begun, and late founded church. But yet was there built a great church in the coast and champion called D●wne. Where was an other of the kings courts, and palace. Which church the paynim that slew king Edwine b●rned afterward with the whole village. In stead of the which palace the kings ever after made their mansion place in the country called Loides. 
Altar of stone.  But the altar of the before mentioned church escaped the fire, because it was made of stone. And is kept to this present day in the monastery of the right reverend Abbot, and priest Trunwulfe standing in the wood Elmete.   

How the province of the Este English received the faith of Christ.  
The. 15. Chap.  
NOw had king Edwine (by common report) such a zeal, and earnest devotion toward the Christian faith that he persuaded Carpwald king Redwalds' son, and king of the Est English, to lea●● of the vain superstition of idols, and to come with his whole royalme and embrace the true faith, and receive the sacraments of Christ his church. For his father king Redwald before him was Christened in kent but alas in vain. For returning home again he was seduced by his wife, and certain other perverse doctors. And being in such wise depraved from the sincerity, and pureness of faith, his end was worse than his beginning. For he would seem, after the manner of the old Samaritans to serve both Christ, and his own false Gods to, as he did before. And in one temple he had erectyd an altar for the sacrifice of Christ and an other little altar for burnt sacrifices to his Idols and devils. The which temple Aldwolfe king of that province after him (who lived in this our●age) said that it dured so, unto his time, and witnessed that he saw it himself in his childhood. Truly this before named king Redwald was a noble prince of birth, although vile and base in his acts and deeds. For he was king Tityls son, whose father's name was Woffa, of whom the kings of the east english men are called Woffinges. But king Carpwald not long after he had been Christened, was slain by a gentile, and paynim named Richbert. And from that time. 3. years after, the province lived in gent●lite falling from Christian religion until at the last Sibert king Carpwalds' brother took the kingdom, a man in all points learned and most Christian. Who whiles his brother was yet alive, living banished in France was Christened there, and instructed in the holy mysteries of our faith of which he went about to make all his royalme partakener, as soon as he came to the crown. To whose good endeavour herein bishop Felix did most earnestly favour, and with great praise apply himself. 
The countries of Suffolk, Norfolck and of Cambridg shears (then called, the East english) counerted to the faith.  Who when he came from Burgundy (where he was borne, and took holy orders) into Britanny to Honorius th'archbishop, and had opened this his desire and godly purpose unto him, the Archebishopp gladly gave him licence and sent him forth to preach the word of God unto the foresaid Este English. Where certes his zeal and virtuous desire proved not in vain. For this holy husband man and happy tiler of the spiritual filled found in that nation plentifulness of fruit, and increase of people that believed him. For he brought all that province, being now delivered by his help from their long iniquity, and unhappiness, unto the faith, and works of justice, and in the end reward of perpetual b●isse, and happiness for ever, according to the good abodement of his name, which in Latin is called Felix, and in our English tongue soundeth happy. 
Dummocke  He was bishop in the cite of Dummocke afterward. Where when he had ruled the church of Christ. 17. years in that dignity, and in that province he ended his life in peace.   

How Pawlyne preached in the province of Lindisse, and of the state of king Edwin'S reign.  
The. 16. Chap.  
But bishop Pawlyne continued still, 
Lincoln shear.  and at this time preached the word of God in the province of Lindisse, which is the next toward the South bank of Humber, bending even unto the seas side where he first converted to our Lord the mayor of Lincoln whose name was Blecca, 
Prefectum Lindecoli●ae civitatis  withal his household. In the which city he built a well wrowght church of stone: the roof whereof either for long lack of reparations, or by the spoil of enemies is now cast down. But the walls thereof stand yet to be seen at this present day and yearly some or other miracles are wont to be shown there to the great good, and comfort of them which faith fully seek therefore. In this church after justus departure hence unto Christ, Pawlyne consecrated Honorius, Archebishopp of Caunterbury, as I shall show more conveniently hereafter. Now as touching the faith, and belief of this province, a certain priest, and abbot, a man of good credit, and to be believed, whose name is Deda, of the monastery of Peartan told me that one of the elders of that covent (as he reported himself) was baptized with many other of the people there, at none day by bishop Pawline in the presence of king Edwine, and in the flood of Trent, near the city Thwolfing acester. the which father, and elderly man, was wont to describe Paulinus person, saying that he was a tall man, somewhat crooked back, and black of hear, lean in face, and having a hooked and thin nose, in countenance both dreadful, and reverent. Who had in his chapel one james by name, who was a deacon, and an industrious and diligent man, noble certes and of great fame in Christ, and the church. Who lived also even unto our time. But in those days such was the peace, and tranquillity through out all Britanny which way soever king Edwin'S dominions lay, that (as it is yet in a common proverb) a weak woman might have walked with her new born babe over all the island even from sea to sea, without any damage, or danger. Moreover this king did so much tender his subjects and the wealth of the commons that in most places where he saw fay●e, clear well springs breaking out by the highways side, he enclosed them in quick set bowers for the refreshing of wayfaring men having by, great brazen basins to bathe, or wash in. Which basins either for fear of the kings displeasure no man durst touch farther than to his own present use, and necessity: or no man would take them away for the love, and good will they boor to their prince. Who was for the time of his reign so honoured and loved, that the triumphing banners, and flags were borne before him not in war only, but in peace too, wheresoever he went abroad, or road with his guard in progress about the great cities, towns, and shears of his dominions. Yea even when he passed through the streets to any place, there was carried before him that kind of flag or stricter, which the Romans call Tufa, and the English men now a Thuuffe.   

How king edwin received letters of exhortation from Pope Honorius who sent therewith a pall to bishop Pauline.  
The. 17. Chapter.  
AT what time Honorius Boniface his successor was bishop of Rome, and sat in the see Apostolic, when he had understood that the king of Northumberland and all his subjects in that country were converted to the faith and confession of Christ by Paulinus preaching, he sent the same bishop Pauline a pall, and letters to king edwin exhorting him, and his subjects with fatherly love and charity, to persist, or rather go forward in this true faith which they had now received. The tenor of which letters is such. To the most puissant prince and his most virtuous son in our Lord jesus Christ edwin king of the English men, bishop Honorius servant to them that serve God sendeth greating. 
The epistle of Pope Honorius to Edwin the first christian king of Northumberland.  So is your Christian love, and integrite, fired with the flame of faith to the worshipping of your creator and maker, that it shineth far and wide, and being declared through all the world bringeth forth fruit of your doing. And truly so do ye know yourself best to be a king, when that after ye are taught by the right and true preaching, ye believe in almighty God your king and creator. Worshipping him, adoring him, and rendering up to him the sincere devotion of your heart, as far forth as man's weakness, and poor ability can attain unto. For what other thing I pray you, are we able to offer unto our God, then that persisting in good works and confessing him to be the author of mankind we worship him, and speedily render our vows, and prayers unto him? Therefore we exhort you our most dearly beloved son in our Saviour Christ jesus, as it is meet for a loving father to do, that ye endeavour all manner of ways ye can, with earnest will, and daily prayer, to hold and keep this, that the mercy of God hath wrought in you, calling you, and all yours unto his grace. And so shall he which hath vouche●afed to bring you in this present world from all error to the knowledge of his holy name, prepare for you in the world to come a mansion place in heaven. Be ye therefore often occupied in the reading of S. Gregory's works. Who was a man certes of blessed memory, our good predecessor, and your true preacher, and Apostle. Have before your eyes continually the great zeal of his doctrine, and good affection which he gladly practised for your soul's health and salvation. That by this means his virtuous prayer may both increase your kingdom, and also prosper yo●●eople. And that in the end he may represent you all, as clean souls, and without fault, before the throne of almighty God. Now as concerning these things, 
Constitutions from Rome touching the clergy.  which your grace desired to be ordained and appointed by us for your priests we have without all delay provided the same, and truly the rather for your sincere and unfeigned faiths sake. Which hath been at divers times, and by divers relations, as also now by the bearers of these our presents, commendably declared unto us. We have therefore with the rest of our rules and orders sent here ij. palles for the ij metropolitans of your country, that is, for bishop Honorius, and bishop Pauline. Willing and commanding, that when one of them is called out of this mortal life to the mercy of God, then shall his make and fellow which is yet a live subro gate by this our authority an other bishop metropolitan in his place which is deceased, which thing we do grant unto them, as well for your good affection to us, and love to the truth, as also for the distance of places, and of so great provinces and countries, as lie between Rome and Britanny. And last to th'intent, that we might in all points show your highness, how our consent, and agreement is ever more ready at hand, to your devout zeal, and earnest desire of God's glory. Who keep your grace always in perfect health, and prosperity.   

How bishop Honorius who succeeded justus in the bishopric of Caunterbury, received from Pope Honorius a pall, and letters.  
The 18. Chapter  
NOW about this time died archbishop justus, the x. day of November. And Honorius was chosen in his place. Who coming to archbishop Pauline to be appointed thereto, met him at Lincoln. And there was consecrated, and instituted bishop of Caunterbury. And is now numbered fifth after S. Austin. To whom also Pope Honorius sent a pall with letters, in the which he commanded the very self same thing, that he wrote before in his epistle to king Edwine. Which is, that whensoever the bishop of Caunterbury, or the bishop of York were departed this life, than the other which remained alive, and is yet prelate of the same degree should have power, and authority, to ordain an other priest in the archbishop's room, which is now deceased. That it mought not to be needful always to travail, and toil by sea and by land as far as to Rome, for the institution, and appointing of an archbishop. The copy of the Pope's letters I think not much amiss to be here inserted in our history.  
To Honorius our dearly beloved brother, 
The epistle of Pope Honorius to Honorius the archbishop of Caunterbury.  Honorius sendeth greating: Among many other prerogatives, and gracious gifts which our merciful Redeemer vowchesafeth to give his poor servants, this doth he also bountifully grant us of his mere liberality, and goodness, that by brotherly comfort and friendful letters, as it were by an inward looking on our hearts, or an outward beholding of our mutual visage, and countenances, we represent, and show in ourselves a certain love, accord, and unite. For which gracious benefit we render thanks uncessantly unto his high majesty. And beseech him in most suppliaunte wise, to strenghten and confirm you with his mighty power continually, that ye may earnestly labour always in preaching his holy gospel, and profit therein: that ye may follow the rule, and steps of your head and master, blessed S. Gregory: that Christ may send by you greater increase unto his church: And last that the souls already won, and converted by you and your predecessors (which hath proceeded of the first planting of blessed S. Gregory) may in more ample wise increase in faith, and prosper in good works, in the fear of God, and perfect charity. And so I trust the promises of our Lord shall hereafter take place in you, and this his blessed voice call you to eternal bliss and ioyefulnes: 
Matth. 11.  Come unto me, all ye that labour, and travail, and I will refresh you. 
Matth. 24.  And again: O my good, and faithful servant, because thou hast been faithful over a little, I will appoint the overseer to a great deal, come in, unto the joys of thy Lord and master. And thus much, dearly beloved in the way of exhortation, we have premised, of the abundance of our charity, and love towards you. Now as concerning the privileges of your churches, we have not differred to grant you such things, as we have thought meetest for you. Therefore to answer your requests herein, look what authority, we in the stead, and place of S. Peter head of the Apostles, have granted you, by our express commandment in letters directed to our dear son Edwine your king we will ye keep, and observe the same. Which is: that when one of you is departed this mortal life, the other which is left a live shall assign an other bishop in the departed archbishops room and dignity. And for the better doing, and ordering hereof, we have sent unto each of you a pall, that by the authority of this our commandment, your orderly and due institution may be acceptable in the sight of Almighty God. Wherein to condescend, and grant this much unto you, we were moved by the long journey, and ●ediouse travailing by see, and land from Britanny to Rome, that no hindrance may happen hereafter to your church, by any pretenced occasion any manner of way. But rather that you may farther set forth the faith and devotion of the people committed to your charge. Almighty God keep you in good health most dearly beloved brother. given the xj. of ●une in the 24. year of the reign of our most gracious, and sovereign Lord Heraclius Emperor. Also the third year, of the most happiest Cesar Heraclius the son. The 7. Indiction: the year of our Lord. 633.   

How first this Pope Honorius. And after him the elected bishop john sent letters to the Scots for the keeping of Ester. And against Pelagius heresy.  
The 19 Chap.  
THis Pope Honorius sent letters also unto the Scots, (whom he understood to err in the observation of the holy time of Easter, as I have before specified,) diligently exhorting them, that they would not esteem or think their own small number wiser, than the churches of Christ, either ancient, either newly converted which have been heretofore, or be now at this present day any where through out all the whole world, in celebrating any other Easter, then after the co● account of Ester, and according to the uniform decrees 〈◊〉 bishops in the world. Which have upon that matter sat in Synods, and concluded a certain order in general counsels. To whom also for the● mending of the same error, John Severinus successor, who next succeeded Honorius, when he was yet but elected, and nominated Bishop of Rome directed letters of great authority and full of good learning: plainly proving in them, that the Ester sunday must be counted, and observed, from the. 15. moon, unto the. 21. as it was proved, 
The copy of a letter from the clergy of Rome to the clergy of Scotland.  and allowed by the Nicene Council the first. Moreover he warned them in the same epistle, to avoid, and eschew, Pelagius heresy, which he understood, did begin to rise, and springe again amongst them. The beginning of which epistle was thus: To our dearest beloved, and the most virtuous prelate's, Thomian, Columban, Chroman, Diman, and Bathan Bishops: Chroman, Herman, Lawstran, Stellan, and Segian Priests: to Saran, and all other doctors, or Abbots of Scotland: Hilary, Archeprieste, and keeper of the vacant sea Apostolic, John deacon, and in the name of God elected, and chosen Bishop of the same holy see: 
Primicer●  and John, the chief Secretary, and keeper of that sea Apostolic, and John also servant of God, and Counsellor of that same see etc. Your letters which ye sent to holy Pope Severine, a man worthy of happy, and long memory, have had as yet no answer made to them, for the matters, which ye required, because the Pope's holiness departed this life before your letters, were brought hither. Which we have now opened in this vacancy of the holy see, lest the ignorance of so great a question mowght have lasted long, and been undiscussyd amongst you. In which letters we have read, and perceived that certain of your province labowring against the right faith, do go about to renew an old heresy, refusing very ignorantly our Ester, in which Christ was offered our true paschal Lamb to God his father, and intending to celebrate the same with the jews in the. 14. moon. etc. By this beginning of their epistle it appeareth plainly that at that time this heresy was but a little before risen in scotland: And also, that not all the country but certain of them only were infected therewith. Now when these before mentioned prelate's of Rome had showed the customable observation of Ester: thus in the same epistle they wrote of the pelagian heretics, which were in Scotland: We understand also by your letters, that the poison of Pelagius heresy beginneth now to springe again amongst you: 
Against the pelagian heresy.  which we most earnestly exhort, and counsel you utterly to forsake, and provide that the poisoned infection of so deadly an heresy sink no farther into your minds, but labour as ye may utterly to forget it. For ye ought to remember, how this execrable heresy hath long sithence been condemned. And hath been abolished, and put out of remembrance not only, these. ij. hundred years, but is also yet at this present, daily condemned of us, with continual curses, and all they excommunicated which follow the same. We therefore exhort, and request you, that ye suffer not their ashes to be stirred, and blown up amongst you, whose strength and weapons be burnt and consumed. For what Christian heart is there, which detesteth not to death, and abhorreth their proud intent and wicked words, which dare affirm, that a man may live, and be without sin, even of his own voluntary will, and not through the grace of God? And then to consider again the truth hereof, it is blasphemy, and extreme foolishness to say: that a man is without sin. For he can not possibly be so. Neither ever any was, but only the mediator of God, and man Christ jesus our Lord, who was a very and true man conceived and borne without sin. For as for other men, they are all borne in original sin. And do bear the witness, and token of Adam's first prevarication, and breaking of Gods commandment, yea, although they lived without actual sin according to the Prophet, saying: Behold, I was conceived in iniquity, and my mother hath brought me forth in sin. etc. 
Psal. 50.    

How after king Eduynes death, bishop Pawlyne returned to kent, and there took the Bysshoprike of Rotchester.  
The 20. Chapter.  
WHen king edwin had most triumphantly reigned over the English and Britons both, the space of. xvij. years, (in some of which, as about the number of. 6. years, he had himself been subject to Christ, and ever looked for his reign, and kingdom) Cardwell king of the Britons made a rebellion against him, having aid and succour thereunto, of Penda a stowght man, and of the kings blood of Marshland. Over which nation afterward he had by divers chances, and fortune, rule and governance, for the space of xxij. years. 
An. 633.  Now when they had thus joined battle, and entered fight with king Edwine in a great, large and plain field, called thereof Hethfilde, they slew him there at the last, the. 4. day of October, in the year of our Lord. 633. and of king Edwin'S age the. 47. year: whose whole host was other presently murdered there, or shamefully put to flight. In the which wars one of king Edwines sons, that lusty, and warlike young prince Offryde, was killed, before his father died. The other son Edfryde of very urgent necessity fled unto king Penda for succour. Of whom afterward against the promised faith, and his solemn oath, he was most cruelly put to death in the reign of king Oswald. At this time there was a very grievous persecution in the church, and a fowl murder of the northumberlands, especially because that one of the Captains, which caused this persecution, and adversity, was a paynim: the other though not a paynim, yet more fierce and barbarous, than was any heathen, or paynim. For king Penda with all the nation of the Marshland men was wholly given to Idolatry, and altogether heathen, and unchristened. But king Cardwell although he had the name of a Christian and professed that life, yet was he in mind, and manners so rude, and owtrageouse, that he would not spare either women's weakness, or children's innocency, but put all to death with grievous, and bitter torments, according to his beastly cruelty and unmerciful tyranny. Wasting a long time, and raging our all the provinces, purposing moreover with himself to exterminate out of the borders of Britanny the whole nation of Englishmen, and to extinguish the very name of them. Neither did he ought esteem or any thing reverence, and honour the Christian religion which the English men had. So that unto this day the Britons manner, and custom is, to set light by the faith, and religion of English men. Neither will they in any one point more communicate with them, than they would with heathens, and paynim. King Edwin'S head was brought unto York. And afterward carried into S. Peter's church, (which church he himself had begun to build, but his successor king Oswald finished hit, as we have before declared.) And there laid in S. Gregory's chapel. By whose disciples, and of whose preachers he had in his life time received, and learned the word of true life. Thus was the state of Northumberlande much troubled with this great slaughter, and cruel persecution. Seeing therefore there was none other remedy, nor any safety could befounde, but only by flight, bishop Pauline accompanying the good Queen Edelburge, with whom not long before he came into that country, took ship, and returned again to kent. And was there very honourably received of Honorius the archbishop, and of king Edulbald. His guide, and governor in iorning unto kent was Bassus one of the strongest of king Edwin'S chief guard. This bishop brought away with him from the countries of Northumberland Eanfride king Edwin'S daughter, and Wulcfrea his son. Iffy also Offrides' son, and nephew to king edwin. Which ij. young princely children this tender mother for fear of king Edbald, and Oswald sent into France, to be brought up in king Dagoberts' court. Where they both died in their infancy. And were buried in the high church with such honour, as is meet for kings sons, and innocent babes of jesus Christ. He brought moreover away with him much precious plate of king Edwin'S: amongst which was a great golden cross and a golden chalice consecrated for the ministery of the altar, which are yet both reserved, and to be seen at this day in the Cathedral church of Caunterbury. Now was the see of Rotchester vacant at this time. For Romanus bishop thereof, sent from the archbishop justus legate to Pope Honorius, was drowned in the tempest, going to Italy. 
Cross and chalice of good.  Then bishop Pauline at the offer of bishop Honorius, and at king Edubaldes request took that charge on him, and kept Rotchester diocese, until, at his full and ripe age, he quietly departed this transitory life, and was received into the bless of heaven, with the godly fruit, and reward of his labours, and travails, that he suffered here on earth for Christ his truth, and Gospel. Who at his decease left in his church of Rotchester his pall, which he had receifrom the Pope of Rome. And in his archbishopric of York he left james his deacon a good and godly man. Who living long after in that church by preaching and baptizing took many prays out of the devils teeth, and won many souls unto Christ. Of whose name the village hath a name at this day, in which he for the most part abode, and dwelled near unto Cataracte. Who because he was cunning in song, and music, and also in the office and service of the choir, when that country was more quiet, and the company of faithful began a little and little to increase again, set up a school amongst them, and professed to be a master of church music, 
Church music first practised in the North.  and singing, according to the fashion, and manner of the Romans, and the Diocesans of Canterbury. Which thing when he had so done a long time, with great profit, at the length (that I may use the word of scripture) being a man well strooken in age, full of years, and having seen many good days, he walked the ways which his fathers went.    

THE THIRD BOOK OF THE HISTORY OF THE CHURCH OF ENGLAND.  

How the first successors of king Edwin did both forsake the faith of their nation and also lost their kingdom. Moreover how the most christian king Oswald restored both.  
The. 1. Chapter.  
King Edwin being in battle, the son of Elfrike his uncle by his father's side, called Osrich, who after that he had heard Paulin preach, received the faith, succeeded him in the governance of the Deirans: of the which province he had the pedigree of his parentage, and the first beginning of his kingdom. But the realm of the Bernicians (for the nation of Northumberland had been divided of old time into these two countries) was ruled by Edelfrides' son, named Eanfride, who had of that province the beginning of his kindred and kingdom. For during all the time of Edwines reign the sons of king Edelfride, who (as we said before) reigned before Edwin, were banished with a great numbered of noble young gentle men, and so lived among the Scots, or redshanks: where they were instructed according to the Scots doctrine, and had received the grace of baptism. These young princes after the death of their enemy king Edwin returning in to their country, Osrich the eldest of them took the kingdom of the Deirans, and Eanfride the second son the kingdom of the Bernicians: but alas as both had now received the isles of an earthly kingdom, so likewise both in giving and abandoning themselves to the devil, lost the divine mysteries of the heavenly kingdom, wherein they were instructed, and yielded themselves again to be defiled with the former old filth of Idolatry. 
Apostasy from the faith punished.  This apostasy remained not long unpunished. For Kadwallader the king of Britons with wicked force, but with worthy vengeance slew them both the next summer ensuing, suddenly issuing out with all his host. At what time he murdereth first Osrich unprepared and his whole army pending themselves miserably with in the suburbs of their own city. Then afterward when by the space of a whole year having possessed the provinces of the people of Northumberland, not as a king that were a conqueror, but as an outrageous cruel tyrant destroying them, and with tragical slaughter renting them in pieces: he put Eanfride also to death coming unto him very unadvisedly with twelve chosen soldiers minding to entreat upon peace. That same year continueth until this day unhappy and hateful to all good men, as well for the Apostasy of the English kings forsaking the religion of Christ, as also for the king of Britanes furious tyranny. wherefore the historiographers and writers of that time have thought it best, that the memory of those Apostate kings being utterly forgotten, the self same year should be assigned to the reign of the king that followed next, which was Oswald a man dearly beloved of God. Who after that his brother Eanfride was slain, coming unlooked for with a small army, but fenced with the faith of Christ, the Britons cursed captain and that victorius host, whereof he made his avant that nothing could be able to withstand it, was vanquished and slain in a certain place which in the English tongue is called Denises Burna, that is to say, the river of Device.   

How by the sign of the Cross, which the same king set up when he fought against the Barbarous Britons, he conquered them: and among divers other miraculous cures a certain yownge man was healed of a disease in his arm.  
The. 2. Chap.  
THe place is showed until this day, and is had in great reverence, where Oswald when he should come to this battle did set up a sign of the holy cross, and beseeched God humbly upon his knees that with his heavenly help he would secure his servants being in so great a distress. 
A cross erected by king Oswald.  The report also is, that (the cross being made with quick speed, and the hole prepared wherein it should be set) the king being fervent in faith did take it in haste, and did put it in the hole, and held it with both his hands, when it was set up, until it was fastened to the earth with dust which the soldiers heaped about it. Now when this was done he cried out a loud to his whole army: Let us all kneel upon our knees, and let us all together pray earnestly the almighty, living, and true God, mercifully to defend us from the proud and cruel enemy: for he knoweth, that we enterprise wars in a rightful quarrel for the saulfegard of our subjects. All did as he commanded them. And thus in the dawning of the day they marched forth, encountered with their enemy, and (according to the merit of their faith) achieved and won the victory. In the place of which prayer manifold miraculous cures are known to be done, questionless in token and remembrance of the kings faith. For even until this present day many men do customably cut chips out of the very tree of that holy cross which casting into waters and giving thereof to sick men and beasts to drink, or sprinkling them therewith, many forthwith are restored to their health. That place is in the English tongue named heaven field and was so called long before, not without a sure and a certain fore sight of things to come, as signifying undoubtedly, that in the same place a heavenly memorial was to be set up, a heavenly victory should be got, heavenly miracles should be wrought and remembered even unto our days.  
This place is near to that wall which standeth toward the North-east, wherewith the Romans did once in time past compass all whole Britain from sea unto sea to keep of the invasions of foreigners as we have declared before. In the self same place the religious men of Hagstalden church (which is not far from thence) have now of long time been accustomed to come every year, the eve and the day that the same king Oswald was afterward slain to keep Diriges there for his soul, 
Diriges over night and Mass in the morning for the dead.  and in the morning after psalms being said solemnly to offer for him the sacrifice of holy oblation. This good custom long continuing the place was made more holy, and is now much honoured of all men by the reason of the church that was lately builded and dedicated in the same place. And not without a cause, considering that no sign of the Christian faith, no church, no altar was set up in all the whole country of the Bernicians, before that this virtuous warrior, moved with hearty devotion of unfeigned faith did set up this banner of the holy Cross, when he should fight against his cruel enemy. It shall not be beside our purpose to recount of many which were done, yet one miracle more mightily wrought at this holy Crosse. One of the religious men of the foresaid church of Hagstalden, called Bothelme, who liveth yet at this day, a few years past, when by chance in the night he went unwares on the ice suddenly falling down broke his arm, and began to be so vexed with grievous anguish thereof, that for vehemency of pain he was not able to bring his arm to his mouth. This man hearing that one of the brethren had appointed to go up to the place of the same holy cross, prayed him that at his return he would bring him a piece of that blessed wood, saying that he believed that by God's grace he might have his health thereby. He did so as he was desired: and when he was come home again about evening, the brethren being set at the table to eat, he gave the diseased party some of the old moss, wherewith the overmost part of the wood was covered. Who sitting also then at table, and having at hand no better place to lay up the gift wherewith he was presented, put it in to his bosom. After going to bed, and forgetting to lay it a side he let it lie all night in his bosom. At midnight he waked and feeling a cold thing lying near to his side, stirring himself to find what that should be, suddenly he findeth his arm and hand hole and sound, as if he had never had the disease.   

How the same king at his own request received Aidan of the Scottish nation, and gave him a bishops see in the isle of Lindisfarne Now called Holy Ilond.  
The. 3. Chap.  
SHortly after that the same Oswald was come to the Crown he being desirous, that all the people, which he began to rule, should be instructed in the grace of Christian faith, whereof now he had very great proofs in vanquishing his foreign enemies, he sent to the Peers of Scotland, among whom he living in banishment, and the soldiers which were with him were Christened, making a request unto them that they would send him a prelate, by whose doctrine and ministery the realm of England which he ruled might both learn the gifts, and also receive the sacraments of our lords faith. Neither was this godly request denied him. For bishop Aidan was directed strait unto him, a man of marvelous meekness, godliness, and modesty: and one that had a zeal in God's quarrel, although not in every point according to knouledg. For he was wont to keep Easter sunday from the fourteenth day after the change of the moan, until the twentieth: according to the custom of his country, whereof we have divers times made mention. For the north part of Scotland, and all the Redshanks did in that manner even at the same time solemnize Easter sunday, thinking that in this keeping of Easter they followed the advertisement written by the holy praise worthy father Anatholius which how well it was done of them, the skilful in Christian religion are not ignorant. Truly the Scots, which dwelled in the south coasts of the isle of Ireland, had long a gone learned to keep the fest of Easter by the Canonical approved custom, being advised thereto by the Pope sitting in the see Apostolic. To this bishop Aidan king Oswald appointed holy island for his see and bishopric, according as he had himself desired. 
Holy Ilond.  This place with flowing and ebbing is twice every day like an isle environed with the surges of the sea, twice made to stand as main land, the banks being voided again of the sea waves. 
A rare zeal to the preaching of God's word in a worldly prince.  By the virtuous advise of this good bishop, the king glad and ready to follow the same, much enlarged the Church of Christ through his dominions. And in this most godly endeavour both of the Prince and of the bishop this was a gracious and pleasant sight, that whereas the bishop was unskilful of the English tongue, and the king by reason of his long banishment in Scotland, understood and spoke the scottish very well, when the bishop preached the faith of Christ, the king was interpreter of the heavenly word to his dukes and subjects. Hereupon for the space of a long time people flocked out of Scotland into Britain, and such as were called to the high degree of priesthood, began with great and fervent devotion to preach the word of faith to those provinces of England, which king oswald governed, baptizing all such as believed. Therefore churches were builded in places convenient: the people rejoicing assembled together to hear the word of God, possessions and territories were given by the kings bountifulness for the foundation of religious houses: the little children of England and elder folks were by the Scots their instructors trained and traded up in observation of regular discipline. For they were for the most part monks all such as came to preach. Aidan the bishop himself was a monk, of the isle which is called Hydestinate. The house of his religion was no small time the head house of all the monasteries almost of the northern Scots and of abbeys of all the redshanks and had the sovereignty in ruling of their people, Which isle in very deed belongeth to the right of Britain, being severed from it with a narrow sea: but by the free gift of the redshanks who inhabited those parts of Brittany, it was now lately bestowed upon the Scottish monks in consideration of their virtuous sermons and painful preaching, whereby they received the faith of Christ.   

When the nation of the Pictes (otherwise redshanks) received the Christian faith.  
The. 4. Chapter.  
FOr in the five hundredth three score and fift year of our lords incarnation (at which time justine the younger succeeding I ustinian had received the governance of the Roman empire, 
An. 563.  a priest and abbot notable by his habit and religious life called Columban came from Ireland into Britain to preach the word of God to the redshanks that dwelled in the North, that is to say to those that by high and hideous ridges of hills were dissevered from such redshanks as dwelled in the south quarters. For the southern, redshanks, who had there dwelling places in the same mountains, did long before (as they say) receive the true faith and abandoned idolatry, at what time the word was preached unto them by the right reverend bishop and blessed man, Ninia a Briton borne. Who was at Rome perfectly taught the faith, and mysteries of the truth. Whose see the English nation hath enen now notable for the name and church of Saint Martin the bishop, where he also doth rest together with many holy men. Which place appertaining to the Bernicians province is commonly called Ad candidam casam, at the white cottage, for somuch as there he made a church of stone after an other fashion, than the Britons were wont to build. Columban came to Brittany when the most puissant king Bride Meilocheus son reigned over the Redshanks, in the ninth year of his reign, and did by his learning and example of life convert that nation to the faith of Christ. In consideration whereof the aforesaid isle was given him in possession, to make a monastery. For the isle is not great, but as though it were of five families by estimation. His successors keep it until this day, where also he lieth buried dying at the age of lxxvij. years, about xxxij. years after that he came into Britain to preach. But before that he travailed to Britain, he made a famous monastery in Ireland which for the great store of oaks is in the Scottish tongue called Dearmach, that is to say, a filled of oaks: of both the which monasteries very many more religious houses were afterward erected by his scholars both in Britain, and also in Ireland. Of all the which the same abbey that is in the isle where in his body lieth buried, is the head house. This isle is always wont to have an Abbot that is a priest, to be the ruler: to whom both the whole country and also the bishops themselves ought after a strange and uncustomed order to be subject, according to the example of the first teacher, who was no bishop, but a priest and a monk. The report is, that some things are written by his scholars concerning his life and sayings: but yet what manner of man so ever he was, we know this of him for a surety, that he left successors, men that excelled in great continence, in passing charity, and virtuous trade of religious life. In observing the high feast of Easter they trusted to uncertain compasses, and no marvel considering that no man sent unto them, the decrees made in general counsels for the keeping thereof. Yet they diligently observed all such works of devotion and chaste conversation as they could learn in the prophets, in the gospels, and the Apostles writings. This keeping of Easter continued no small time with them, that is to wit, until the seven hundredth and sixteneth year of our lords incarnation, by the space of an hundredth and fifty years after, they received the faith. But when the right reverend and holy father and priest Egbert came to them from England, living in Christ's quarrel in exile in Ireland, being a man very well learned in the holy scripture and singular for the perfett life, which he had lead many years together, they were reform by him, and brought to keep Easter on the true right and lawful day. Nevertheless they did not always before that time solemnize and keep the feast of Easter upon the fourteenth day after the change of the moon according to the jews custom (as some men supposed) but on the same day, though in an other week than it was convenient. For they knew (as Christian men do) that the resurrection of our Lord, which was on the first day of the week ought always to be celebrated on the first day of the week also: but as ignorant and highuplandysh men they had not learned when the same first day of the week which now is named Sounday should come. Yet for as much as they continued in perfect charity, they deserved to attain the perfect knowledge of this thing, according as the Apostle promiseth saying: 
Philip. 2.  And if ye be off an other minds, God will reveal that also unto you. But hereof we shall treat more at large hereafter in a place convenient.   

Of the life of Aidan the bishop.  
The 5. Chap.  
FROM this isle therefore and from this covent of monks founded by holy Columban, Aidan was sent and consecrated bishop to instruct England in the faith of CHRIST, at what time Segenius abbot and priest was head of the same monastery. 
The example of a true preacher, and avertuous Bishop.  Wherein among other lessons of living he left the Clerks a most wholesome example of abstinence, and continence. This thing did chiefly commend his doctrine to all men, that the learning which he taught was correspondent to the life that he lead. And why? He was not desirous after worldly goods, he was not enamoured with present Vanitees. His joy and comfort was forthwith to distribute to the poor that met him all that was given him of kings or other wealthy men of the world. He used to travail continually both in the city and in the country, never on horse back, but always on foot, except peradventure great need had forced him to ride. And in his travail what did he? Forsooth whom so ever he met, rich or poor, incontinent abiding for a time with them, either he alured them to receive the faith if they were out of the faith, or strengthened them in the faith, if they were in it, exhorting them eftsoons no less in works than words to alms giving and other good deeds. And his religious life so far passed the slackness and key cold devotion of our time, that all they which went with him, were they professed into religion, or were they lay brethren, 
Sive adionsi sive Laici.  gave themselves continually to contemplation, that is to say, bestowed all their time either in reading scripture, or in learning the psalter. This was the daily exercise of him and his brethren to what place so ever they came. And if by chance it had happened (which yet happened seldom) that he were bidden to the kings banquet, he went in accompanied with one or two clerks, and taking a short repast, he made speedily hast to read with his brethren, or else went other where forth to pray. Every devout man and woman being at that time taught by his ensamples took up a custom all the whole year through, 
Wednesday and fridays fast.  saving between Easter and whitsonty●e upon wednesday and friday to continue in fasting until three of the clock in the after none. If rich men had done any thing amiss, he never for hope of honour, or fear of displeasure spared to tell them of it, but with sharp rebuking amended them. If any guess or stranger had come unto him, were he never so worshipful, he never gave money but only made them good cheer. As for such gifts as in money were liberally given him by rich men, he did either (as we have said) give them in a dole for the relief of the poor, or else he laid it out for the ransoming of those that had been wrongfully sold: finally many of such, as by money he had redeemed, he made after his scholars, bringing them up in learning and virtue and exalting them to the high dignity of priesthood. The report is that (when king Oswald desired first to have a Prelate out of Scotland, who might preach the faith to him and his people) an other man of a more austere stomach was first sent: Who when after a little while preaching to the English nation, he did nothing prevail ne yet was willingly heard of the people, he returned into his country, and in the assemble of the elders, he made relation, how that in teaching he could do the people no good to the which he was sent, for as much as they were folks that might not be reclaimed, of a hard capacity, and fierce nature. Then the elders (as they say) began in counsel to treat at long what were best to be done, being no less desirous that the people should attain the salvation which they sought for, then sorry, that the preacher whom they sent, was not received. When Aidan (for he also was present at the counsel) replied against the priest of whom I spoke, saying. Me thinketh brother, that you have been more rigorous, than reason would with that unlearned audience, and that you have not according to the Apostles instruction, first given them milk of mild doctrine, until being by little and little nourished and weaned with the word of God, they were able to understand the more perfect mysteries, and fulfil the greater commandments of God. This being said, all that were at the assemble, looking upon Aidan debated diligently his saying, and concluded that he above the rest was worthy of that charge and bishopric, and that he should be sent to instruct those unlearned paynims. For he was tried to be chiefly garnished with the grace of discretion, the mother of all virtues. Thus making him bishop they sent him forth to preach. Who when he had taken his time, even as before he was known to be endued with discretion, so did he afterward show himself to be beautified with all other virtues.   

Of king Oswaldes wonderful religion and passing piety.  
The. 6. Chap.  
king Oswald and that part of the English nation of whom he was the Sovereign governor, being from thence forth instructed by this right Reverend prelates doctrine, did not only learn to hope for the heavenly kingdom unknown to his grandfathers, but also conquered (more than any of his ancestors did) earthly kingdoms by the power of the same one almighty God, who made heaven and earth. Briefly all the nations and provinces of Britanny, which spoke four divers languages, that is to say, the Britons, the redshanks, the Scots, the English, became subject unto him. And yet being advanced to so royal majesty, he was ever notwithstanding (which is marvelous to be reported) lowly to all, gracious to the poor, and bountiful to all pilgrims and strangers. The report is that at a certain time, when on the holy day of Easter the king and the foresaid bishop were sit down to dinner, and a silver dish replenished with princely deintees was set on the table before them, being now ready to say grace, suddenly entered in his servant, to whom was committed the charge to receive the needy, and told the king, that a very great numbered of poor people flocking from all places did sit in the Court, looking for some alms from the king. Who by and by gave commandment that the delicates which were set before his own person, should be bestowed on the poor, and the dish of silver broken, and by piecemeal parted among them. At the sight whereof the bishop who sat by the king, being delighted with such a work of mercy, took him by the right hand and said: I pray God this hand be never consumed. Which thing came even so to pass, as in his blessing he desired. For where as after that he being slain in battle, his hands with his arm were cut of from the residue of his body, so it is that his hands to this time continue vncorrupted● and are reserved in a silver shrine in S. Peter's church, where with worthy honour, they are worshipped of all men in the kings city, 
That Cite is now called Bambrough  which hath his name of a lady sometime Queen, called Bebba. By this kings travail the provinces of the Deirans, and the Bernicians, which did so deadly hate one the other, were reconciled and joined together, in one allegiance and amity, like as they were one people. This king Oswald was king Edwines nephew by his sister Achas side. And it was meet, that so noble a predecessor should have so worthy an heir as well of his religion, as of his realm, and that of his own kindred.   

How the country of west Saxons received the word of God by Berinus preaching, and Agilbertus and Eleutherius his successor.  
The. 7. Chapter.  
THe west Saxons (who of old time were called Genisse) received the faith of Christ in the reign of Cynigilsus, 
The west country of England as the dio ceses of Salisbury of Exeter, of bath and Wells, and of Hampsher.  Berinus the bishop preaching to them the word: who came into Brittany by Pope Honorius appointment, promising in his presence that he would sow the seeds of the holy faith in the heart of the uttermost coasts of England, whether no teacher had of any time gone before him. In consideration whereof at the commandment of the same Pope Asterius the bishop of Geane did consecrat him bishop. But at his arrival into Britain, and first entering into Gevisse, finding that all the inhabitants there were very paynims, he thought it more expedient, to preach the word of God among them, rather than in travailing further to search for such as he should preach unto. And thus at his preaching of the gospel in the foresaid province, when the king himself being newly taught the faith was Christened with his nation, it happened at that time, that Oswald the most holy and very victorious king of Northumberland was present. 
The first Christening in the west country.  Who coming then to take his daughter to wife, took him first out of the holy font for his godson, not without the marvelous and sweet provision of almighty God. After this solemnity both the kings gave the same bishop the city of Dorcinca for his bishopric, where after that he had builded and dedicated churches, 
Dorchester in Barkeshere.  and by his pains brought much people to our Lord, he went to God, and was buried in the same city. 
Winchester.  Many years after when Head was bishop he was translated from thence to the city of Venta and laid in the church of the blessed Apostles S. Peter and Paul. After the death of this king his son Senwalch succeeded him in his kingdom: 
Apostasy from the faith punished.  who refused to receive the faith and sacraments of the kingdom of heaven, and shortly after lost the great rule of his worldly kingdom also. For taking an other wife, and casting of the sister of Penda king of the Marshes his true wedded wife, he was by Penda assaulted with battle, deposed from his kingdom, and constrained to fly to the king of the east English men, who was called Anna, with whom living in banishment by the space of three years he learned the faith. For this king with whom he lived in banishment, was a virtuous man and blessed of God with plentiful and holy issue, as we shall declare hereafter. But when Senwalch was restored to his kingdom, there came out of Ireland into his province a certain prelate named Agilbertus, a french man borne, yet having made long abode in Ireland because he read there the scriptures. This bishop of his own accord came to serve the prince and to preach him the word of life. Such was his learning and industry, that the king entreated him to remain with him, enduing him with a bishopric in his dominions which at the prince's request he accepted, and ruled the same people many years with priestly authority. At the length the king, who could only speak the Saxon tongue, being weary of that foreign language that Agilbertus used, did privily bring into the province an other bishop of his own language, named Wini, the which also was made bishop in france. And dividing the province into two dioceses, gave him a bishops see in the city of Venta, which the Saxons call Vintancester. 
Winchester,  Wherefore Agilbertus being highly displeased, because the king did this without his counsel, returned again into france, and after that he was advanced to the bishopric of the cite of Paris, there he died an old man, and very aged. But not many years after his departure out of brittany Wini also was by the same king deposed from his bishopric, from whence he departed to the king of the Marshes called Vulfhere, and of him he bought with money the see of the cite of London and continued there bishopto the end of his life. Whereby the province of the west Saxons lacked no small time a bishop. At which time the foresaid king of the west Saxons being very often disquieted in his mind for the great loss and spoil which in his kingdom he sustained by his enemies, called at last to his mind how he had wickedly expelled him out of his realm, by whom he had received the faith of Christ, understanding withal that by want and lack of a bishop he wanted also the help and grace of almighty God. Therefore he sent ambassadors into france to Agilbert beseeching him that he would return and resume again his bishopric, offering with all to make satisfaction for that which was passed. But Agilbert excusing himself, alleged that he could in no wise repair thither, because he was bound to abide at his bishopric, which he had in his own country and diocese: Nevertheless to th'end he mought somewhat help him who did most earnestly desire him, he sent thither in his stead a certain priest Eleutherius by name his own nephew, who should be made a bishop for him, if it were his pleasure, affirming that he deemed him to be well worthy of his bishopric. This Eleutherius was honourably received of the people and the king, who entreated also Theodore then archbishop of Caunterbury that Eleutherius should be consecrated their bishop. In which function he lived and laboured many years, being the only bishop of that province, appointed so by a synodal decree.   

How Earconbert king of kent gave commandment to destroy ydolls, and of his daughter Eeartongath, and also of his kinswoman Edelburg virgins dedicated to God.  
The. 8. Chap.  
IN the 640. 
An. 640.  year of the incarnation of our Lord, Eadbaldus king of kent passing out of this life left the governance of the realm to his son Earconbert. Earconbert did prosperously reign xxiv. years and certain months. This was the first king of England, 
Idols first threwen down in England.  who of his princely authority commanded that the idols, which were in all his whole realm should be forsaken and destroyed: and moreover that the fast of forty days, should be kept. And that this his authority mought not lightly be contemned of any man, he appointed meet and convenient punishments for the transgressors thereof. Eartongath this prince's daughter, as a worthy child of such a father was a virgin of great virtue. She served god in a Monastery all days of her life that was builded in the country of France by an honourable Abbess, called Fara in a place named Brige. For in those days, when many monasteries were not yet builded in England many were wont for the love of religious life to go to the religious houses of France, sending also their daughters to the same to be brought up, and married into heavenly bridegroom: 
Virgins in Monanasteries.  especially to the monastery of Brige, and in Cale, and also Andilegum. Among whom was Sedrido daughter to the wife of Anna king of the east English (of which king Anna we have made mention before) and Edelburg, the said kings natural daughter, who being strangers and aliens, were yet both made abbesses of the same monastery in Brige by reason of their worthy virtues. This kings elder daughter Sexburg wife to Earconbert king of kent had a daughter named Eartongath and of her we will now treat. The inhabitans of that place are wont even at this day to tell of many virtuous deeds and miraculous signs, wrought by this holv virgin. We only will be contented to speak somewhat shortly of her departure out of this world, and passage to a better life. The time and hour of her calling to God being at hand, she began to visit in the monastery the cells of the sick: especially of such her sisters, as either for age, or for virtuous conversation were most notable. Unto whose prayers lowly commending herself, signified unto them the hour of her death approaching, according as she had learned by revelation. The revelation (as she reported) was such. She said, she had seen a company of men appareled in white enter into the same monastery, of whom ask what they sought for, or what they would there, it was answered her that they were sent thither, to th'end they might take with them that golden coin, which came from kent to that place. And on the same night, in the last part thereof, that is to say when the son began to rise, she passing over the darkness of this present world, went up to the light that is above. Many of the brethren of the same monastery which were in other houses, reported that they heard even at the same moment, the melody of angels singing together, and the noise as though it were of a very great multitude coming into the monastery: whereupon upon they by and by going forth to know what manner a thing it were, 
The like is written of S. Antony beholding in company of other the soul of Amos 2 religious eremite carried up into heaven the Angels accompayning with melody.  saw that there was an exceeding great light, sent down from heaven which led and conducted that holy soul delivered out of the prison of the flesh to the everlasting joys of the heavenly country. Beside all this they reported of other miracles, which were showed by the hand of god that very night in the self same monastery. But we passing to other miracles do leave these to the religious persons of this monastery to report. The honourable body of Christ's virgin and spouse, was buried in the church of S. Steven, that first blessed martyr. And it was thought good three days after the burial, 
Hist. tri. part. lib. 1. cap. 11.  that the stone wherewith the grave was covered, should be laid aside, and reered up higher in the same place. At the doing whereof so pleasant a smell, 
S. Hierom also writeth the like of S. Antony in the life of Paul the Eremite.  and so sweet a savour came from the bottom of the earth, that to all the brethren and sisters that stood by, there seemed as though there were storehouses, and cellars of balm natural opened. Yea furthermore Edelburg aunt by the mother's side to this Eartongath (of whom we have treated) even she also in great chastity of body preserved the glory that god loveth, which resteth in perpetual virginity: and how virtuous a virgin she was, it was better known after her death. For when she was Abbess, she began in her monastery to build a church in the honour of all the Apostles wherein she willed her body to be buried. But the work being well near half done she died, and was buried in that very place of the church, (though yet not finished) where she desired. After whose death the Brethren more intending upon other things, the whole building of this church ceased forseven years space, which being expired, they determined utterly to leave of the building of it, for the excessive labour and charges thereof, yet they appointed to translate into the church, (which was builded up and dedicated) the bones of the Abbess that were taken out of that place, for which purpose opening the grave they found her body so uncorrupted as it was free from the corruption of carnal concupiscence: and so when they had washed it on's again, and clad it in other attire, they translated it into the church of S. Steven the martyr. The day of whose birth was there customably kept solemn in great glory the seventh day of july.   

How that many miracles in doing of cures were wrought in the place where king Oswald was slain.  
The. 9 Chapter.  
OSwald the most Christian king of Northumberlande reigned nine years, that year also being reckoned, which both by the deadly cruelty of the king of Britain and also through the wicked Apostasy of the two kings of England is to be accursed and not to be had in memory. For (as we have declared before) it was agreed upon by one accord of all writers, that the name and memory of those that forsook Christ his faith, should be utterly razed out of the roll of Christian kings, neither any year of their reign registered. At the full end of these nine years Oswald was slain in the field in a cruel battle by the same paynim people and paynim king of the Marshes, by whom also his predecessor edwin was killed, in a place which in the English tongue is called Maserfelth, in the eight and thirtieth year of his age, on the first day of the month of August. How great the faith of this king was in God, of how hearty and fervent devotion, it well appeared after his death by sundry miracles, for to this day cures of the diseased both men and beasts are daily wrowght in that place, where he was slain of the miscreants and heathen, fight for his country. Hereof many carried away the very dust, where his body fell down on the earth, which casting into water, they cured thereby many infirmities. This was of so many and so oft practised, that by carrying the earth away, a hole was left so deep, that a man mought stand upright right in it. 
Opera illo. rum sequuntur illos.  And no marvel at all, that sick persons are healed in the place, where he died, who always, during his life bestowed most of his time in alms giving, 
Their works de follow them, Apoca. 14  in comforting the needy and helping the poor. And verily many and sundry miracles are reported to be done by the dust of the place where he died. But we shall be contented to rehearse only two which we have heard of our ancestors and elders. Not long after the death of this prince it fortuned a man on horseback to journey that way, 
Miracles at the place where king Oswald was slain  where the prince was slain, whose horse even about that very place, began suddenly to become tired, to stand still, to hang down his head, to foam at the mouth, and at the length, after great and excessive pain to fall down right: the man lighted of, and laying some straw under his horse, tarried by to see whether the horse would mend or else die owtright. The poor beast being of long time troubled with grievous pain, toumbling and turning itself now on the one side, now on the other, wallowed at the length to that same place, where this king of worthy memory was slain. Incontinent the pain ceasing, the horse left the inordinate motions of his body, turning itself as if it had been weary on the other side, and forth with as perfectly whole on both sides arose up and began to graze: at the sight whereof the owner of the horse, as a man of a quick wit, understood that some strange and singular holiness, was in that place where his horse was upon the sudden so healed. Putting therefore a mark in the place, he leapt on horseback, and road to the in, whither he purposed to travail. Here he found a damsel niece to the good man of the house of a long time diseased with a grievous palsy, whereof hearing his oft and the whole house hold much complaining, he began to tell them of the place where his horse was healed. What need many words? They set her on a cart, and brought her to that place, laying her down therein. Where having rested and slept for a small time, waking she found herself whole and perfectly cured of that palsy. She called for water, she washed her face, she dressed up her hear, she covered her head with a linen cloth, and with them, who brought her on cart, she returned on foot.   

How the dust of that place prevailed against fire.  
The. 10. Chap.  
AT that time a certain other travailer came out of Britain, as the brute is making his journey ner to that same place, wherein the foresaid battle was fought. Viewing the place he espied one plat more green and pleasanter to the eye than was the residue of the field. Whereof he guessed the cause should be that in that place some one man holier than the rest of the army had been slain. Therefore he took away with him some of the dust of that earth, knitting it up in a linen cloth, and deeming with him selue, as in deed it came after to pass, that the same dust might be medicinable for sick persons. This man riding on his journey came that evening to a certain village, where taking up his inn, and finding the neighbours of the parish at feast with the oft, being required sat down also with them at the banquet hanging upon on of the posts of the wall, the linen cloth with the dust, which he had brought. The feast and cheer increasing, cups walking apace, the gests with mirth so far forgot themselves, that a great fire in the mids of the house being made, the sparkles flying up aloft, and every man intending to mirth, the roof of the house being made but with slender twigs and thatched, was suddenly set all on a light fire. Whereat the gests being disamaied ran all out of doors, not able to save the poor house being now all on fire and ready to consume. To come to the purpose, the whole house being consumed with this fire, that post alone whereon the dust hanged, (enclosed in a cloth) continued, safe from the fire, and therewith not hurt at al. At the sight of this miracle all marveled much and with diligent inquire and examination found out that this dust came from that place where king Oswaldes blood was shed. After that the miracles were manifestly known and bruited abroad, much people began to resort thereto: where after much haunting, many obtained health and cures of diseases both for themselves, and for others.   

How that a light sent down from heaven stood all a whole night upon king Oswalds' relics: and how that they which were possessed with evil spirits, were healed by the same relics.  
The. 11. Chapter.  
OF all other miracles I suppose it must in no wise be left unwritten, how heavenly a miracle was showed when king oswald bones were found out, and translated to the church wherein they are now reserved. This was done by the industry of the queen of the Marshes, Offride by name, who was his brother Oswines daughter which Oswin after Oswalds' reign came to the crown, as we shall declare in the process that followeth. There is a famous monastery in the province Lindissi named Beardanan, 
Lincoi●eshere.  which the same queen and her husband Adilrede did greatly love, honour, and reverence, wherein she desired to lay up her uncles honourable bones. When the chariot was come, wherein the same bones were brought toward the evening, the men that were in the monastery, would not gladly receive these bones, into the foresaid monastery: because although they had known that he was a blessed man, notwithstanding forasmuch as he was a foreign borne, and took upon him to be their king, they hated him also after his death, like as they did of long time by his life. Whereby it came to pass, that, that same night the relics that were brought thither, did remain still without: yet was there a great pavilion stretched out over the chariot wherein the relics were: but the showing of heavenly miracle did manifestly declare, with how great reverence those bones ought to be received of all faith full people. For all that night long a pillar of light, reaching from that chariot unto heaven, stood so, that it was plainly seen in all places almost of the same province of Lindisse. Wherefore when the morning was come, the brethren of that monastery, who on the day before had denied began now to desire earnestly, that the same holy relics, might be laid up in their house. These bones were after enclosed in a shrine, which they had provided for that purpose. The shrine also was placed in the church with honour convenient: And to th'end that the holy man's princely parsonage might alway be remembered, they erected over his tomb his standard, made of gold and purple: Also whereas the very water wherein they washed his bones, they poured out into a corner of the vestrey, from that day forward it came to pass, that the earth itself, which received that holy washing, had also especial grace to drive away devils from the bodies that were possessed. Furthermore in process of time, when the foresaid Queen abode in the same monastery there came to salute her a certain honourable Abbess, which liveth until this day: her name is Edilhild sister to the blessed man Edelwin and Aldewin, the first of the which was a bishop in the province Lindisse, the second was the Abbot of a monastery, the which is called Peartane not far from the place where that Abbess had her monastery. This abbess commoning with the Queen, after they begun to fall in talk of Oswalde, among other matters she said, that she also had seen, on the very same night a light upon his relics which in height reached up to heaven. Whereunto the Queen added that many sick folks were now healed with the very dust of the paviment, on the which the water of his washing was poured out: Then the Abbess desired to have some deal, of the dust given her, and as soon as she received it, she knit it up in a cloth, laid it up in a little casket, and returned. Not long after, when she was in her own monastery, a certain stranger came thither, who in the night was wont divers times suddenly to be troubled with a foul spirit, and that most grievously. This geste when he had been liberally entertained, after supper went to bed, and suddenly being possessed with the devil, began to cry out, to gnash with his teeth, to foam at the mouth, and to cast fourth his body violently, flinging some parts one way, and some an other. And when no man was able either to hold or to bind him, a servant ran, and knocking at the gate told the abbess. Who forth with going forth with one of the nuns, to the place where the brethren lay, she called forth a priest, requiring him to go with her to the patient. Where when at their coming they saw many men present, labouring to keep down the partty vexed, and to stay his inordinate motions and yet prevailing nothing, the priest adjured him, and did what he could for the appeasing of the rage, that this piteous creature was in: but the priest himself for aught he could do availed the party nothing. At last when it seemed there remained no health, 
Gregory B. of Nisso, brother to S. basil reporteth of miracles wrought by the dust lying upon Martyr's tumours. In vita Theodori Martyr's.  or hope of amendment in the mad body, the Abbess by and by, remembering the aforesaid dust commanded forthwith a maid who served her, to go and bring her a little coffer, wherein the dust was reserved: who going as she was commanded, as soon as she entered into the court of the house, (in the inward part whereof the man that was possessed with the evil spirit, was tormented) bringing the said dust, the person possessed suddenly held his peace, and laid down his head, as though he were fallen a sleep: setting every part of his body as though he would rest. Al they who stood about the patiented, were whist, and being attentive kept silence, carefully looking w●at end the matter would have. And behold, after a quarter of an hour, or there about, the man that was before disquieted, arose up all quiet, and with fetching a great sight said, even now, I feel myself whole, and now I come to my wit again. They which stood by demanding how this had happened, he answered: Incontinent as soon as this virgin, with the little coffer which she brought was come nigh to the court of this house, all the wicked spirits that troubled me departed and appeared no more. Then did the Abbess give him a little piece of that dust. The priest prayed over him, and departed. He passed thus, the rest of that night in most quiet rest: neither did he suffer all the night after any trouble or vexation at all.   

How a little child sitting hard by Oswaldes' tomb, was healed of an ague.  
The 12. Chap.  
SHortly after this time there was a certain little boy in the same monastery, 
Paulinus a learned bishop of Nola in S. Augustins time reporteth sundry miracles of health restored to sick people at the tomb of S. Felix. Natali 6. the like writeth S. basil of the 40. Martyrs. S. Ambrose of the bodies of S. Geruasius and Protasius. li. 10. epist. ad sororem: epist. 85. et serm. 19  who had a great while been sore sick of a fever. Who on a day looking heavily for the course of his fever, one of the brethren, coming to him, said: wilt thou my son, that I shall teach thee, how thou mayst be delivered of the grief of this sickness? Rise go into the church, and when thou comest to Oswalds sepulture, sit down there, and abiding quietly cleave unto the tomb, beware thou go not from thence, nor stir out of the place, until the fit of fever shall be passed: then will I come and bring the forth from thence. The child did as the religious man had counseled him. And when he was sitting hard by the holy man's tomb, the sickness did in no wise presume to attach him, but fled incontinently from him, as daring not keep any course with him neither the next day, nor the third day, no yet any time afterward. That this was so done, the religious man, who came from thence reported to me, and saith furthermore, that at the time of his talk with me, that young man, on whom when he was but a child this miracle of health was done, was yet alive in the same monastery. 
All learned stories ar● full of such examples.  And it is not to be wondered at, that the prayers of that king now reigning with God may do much with him: Who having sometime the governance of a temporal realm, accustomed himself to continual and earnest prayer for the everlasting kingdom. Finally men report, that he had oftentimes continued in prayer from midnight matins, until it were day, 
King Oswalda great praier● Holy men work miracles by intercession.  and by the reason of his common custom of praying, or giving god thanks, he was wont always, wheresoever he did sit, to have his hands upright upon his knees. Yea it is is said also, that he ended his life, as he was saying his devotions. For whiles he was compassed about with the artillery, 
O rare example of a Christian Prince.  and assailed of his enemies, and saw that he should be slain immediately, he made his prayer to god to save those soldiers souls, which were in his army. Of the which occasion came up this proverb: God have mercy on their souls, quoth Oswald, when he died himself. 
An old verb.  His bones were conveyed and buried in the monastery, whereof we speak. And whereas the king who killed him commanded that his head and his hands with his arms cut of from the body, should be hanged up on poles, a year after, Oswine, his successor in the kingdom came with his army, and took them away, burying his head in the churchyard of holy Island church, and laying up his hands with his arms in the city of Bebba. 
Bambrough    

How a certain man in Ireland being at the point of death, was by his relics restored to life.  
The. 13. Chap.  
THe renown of this famous man hath passed not only over all the borders of Britain, but also spreading the beams of wholesome light far beyond the Ocean sea, came to the coasts of Germany and Ireland likewise. The right reverent bishop Acca was wont to tell, that in his journey to Rome, as he passed through Friselande, and abode sometime there in the house of Willibrorde, that holy bishop of Friselande with his prelate Wilsride he heard him oftentimes report, what were done in that province by the means of the religious relics of this most virtuous king. At what time also he being but yet a priest led a pilgrims life in Ireland for the love he had to the everlasting country, he reported that the bruit of this king's holiness was then far abroad sown in that isle also. One miracle, which he rehearsed among other, we have thought good to write in this our present history. In a time of mortality (said this man) which by a great death destroyed Britain, and Ireland, a certain scholar whose ancestors were scots, was strooken with the same pestilence, a man skilful certes in the study of learning, but one that used no diligence, and took no labour at all for the attaining of his own everlasting salvation. Who when he saw himself to be at death's door, trembled and was troubled in spirit, for death so nigh approaching, fearing, (as his lewd life deserved) to be thrown down into the dungeon of hell. And therewith he cried to me being lodged not far of, and fetching deep and sorrowful sighs, in a trembling and lamentable voice, made thus his moan unto me. You see, (quoth he) that now by the increase of my bodily grief, I draw to the point of death. And I know surely that by and by after the death of this my body, I shall be taken away to the everlasting death of the soul, and that I must endure the torments of hell: for that travailing in the reading of holy writ, 
A lesson for ungodly students  and occupied always in divine study, I became yet rather a slave of sin, than a keeper of gods holy commandments. But, if God of his merciful goodness, will grant me any leisure to live, I purpose to amend my sinful manners, and dispose from hence forth my whole life, to the will and pleasure of almighty God. Yet I know that I have not deserved either to have or to hope for so much truce and respite to live: except peradventure by the help of such, as have faithfully served God, he will of his tender mercy vouchsafe, to forgive me so wretched and miserable a sinner. For we have heard it commonly reported, that there hath been in your nation a king of wonderful holiness called oswald, the excellency of whose faith and virtue, yea after his death, was well known by working of many miracles. I beseech you therefore, if you have any of his relics left with you in your keeping, bring it to me, because it may so be, that God will have mercy upon me through his merits. To whom I made this answer: forsooth I have of the tree, 
The goodness of God and our faith worketh miracles by holy relics.  whereupon his head was sticked, after that he was slain of the paynims, and if thou wilt believe assuredly, the merciful goodness of God by the merit of so worthy a person, may both grant the longer time to lead this life, and also make the a meet man, to enter into the life everlasting. Who answering me incontinent, that he did perfectly believe so, I called for water, and blessing it, I cast in a chyppe of the foresaid oaken tree, giving of the water, the sick man to drink. Forthwith he began to amend, and recovering his health, lived along time after, and being turned to God, in all heart and deed, did openly declare to all men, where ever he came, the graciousness of our merciful maker, and the glory of his faithful servant.   

How that Thamar when Pauline was dead succeeded him in the bishopric of Rochester, and of the marvelous humility of Oswius whom Oswin killed cruelly.  
The 14. Chapter.  
THis blessed king being exalted to the kingdom of heaven his brother Oswin a young man, about thirty years old took on him in his steed the governance of the earthly kingdom, and ruled the realm with great disquietness and trouble, the space of eight and twenty years. For first the paynim, and mighty king Penda had war against him. Then the paynim people of the Marshes, which slew his brother made him battle. Also his own son Alcfride did likewise rebel and resist him. Last of all Adilwalde his nephew, son to Oswald withstood him. In the second year of this Oswins reign, that is to wit in the. 644. 
An. 644.  year after the incarnation of our Lord, the right reverent father Pauline, sometime bishop of york: but then governing the diocese of Rochester, went to God the twentieth day of October. He was bishop. 19 years and two months, and one and twenty days: and was buried in the chapel of the blessed Apostle S. Andrew, which king Edilbert builded up even from the foundation in the same city of Rochester. In whose place the archbishop Honorius advanced Thamar, a kentish man, a man comparable to any of his ancestors both in virtue of life, and excellency of learning. Oswin at the beginnying of his reign, had a partaker of his estate royal named Oswius, who descended of king Edwines blood, that is to say, the son of Osrike, of whom we have made mention before, a marvelous devout and godly man, who seven years together ruled the province of the 
* York shear.  Deirans, in most plenty of things, and with the love of all his subjects. But Oswin who governed the other part of Northumberland, toward the north, to wit the province of the Bernicians, 
Omnisque potestas impatiens consortis erit. Lucanus lib. 1.  could not long live peaceably with him: but rather forging and increasing causes of debate murdered him at length most cruelly. For upon these variances an army being on both parts assembled, Oswius seeing himself to weak, to join battle with Oswin, thought it more expedient, to break of war at that time, and refrain until better occasion served. Therefore he discharged the army, which he had gathered together commanding every man to return home again. The field where they met, is called Wilfares down, and standeth almost ten mile, from the village of Cataracton toward the west. Oswius conveyed himself out of the way, with only one that was his most faithful soldier named Condher to one Hunwald an Earl, whom he took for his very friend. But alas he was much deceived: for being by the same Earl betrayed with his foresaid soldier unto Oswin by by his lieutenant Edelwin he slew him most cruelly and traitorously. This was done the xx. of August, in the ninth year of his reign, in a place which he called Ingethl●ng, where, for the satisfaction of this heinous act, 
Prayer for the dead.  there was afterward a monastery builded, in the which daily prayers should be offered up to God, for the redemption of both the kings souls, as well the murderer, as the party murdered.  
King Oswius was of countenance beautiful, 
The commendati● of king Oswius.  of stature high, in talk courtyous and gentle: in all points civil and amiable: no less honourable and bounttfull to the noble, then free and liberal to persons of low degree. Whereby it happened, that for his outward parsonage, inward heart, and princely port he had the love of all men. Especially the nobility of all countries frequented his court, and coveted to be received in his service. Among other his rare virtues, and princely qualities, his humility and passing lowliness excelled. Whereof we will be contented to recite one most worthy example. He had given to bishop Aidan a very fair and proper gelding: which that virtuous bishop, 
Bishop And an ●●ero S. Martin● who gave half his doke to a naked poor man.  (though he used most to travail on foot) might use to pass over waters and ditches, or when any other necessity constrained. It fortuned shortly after, a certain poor weak man met the bishop, riding on his gelding, and craved an alms of him. The bishop as he was a passing pitiful man, and a very father to needy persons, lighted of, and gave the poor man the gelding gorgeously trapped as he was. The king hearing after hereof, talked of it with the bishop, as they were entering the palace to dinner and said. What meaned you my Lord to give away to the beggar that fair gelding, which we gave you for your own use? Have we no other horses of less price, and other kind of rewards to bestow upon the poor, but that you must give away that princely horse, which we gave you for your own riding? To whom the bishop answered. Why talketh your grace thus? 
* A charitable saying, but now more like to be mocked at, then to be followed  Is that brood of the mare dearer in your sight, than that son of God the poor man? Which being said they entered for to dine. The bishop took his place appointed. But the knge coming then from hunting, would stand a while by the fire to warm him. Where standing and musing with himself upon the words, 
A rare and strange humility of a king.  which the bishop had spoken unto him, suddenly put of his sword giving it to his servant, and came in great haste to the bishop, falling down at his feet, and beseeching him not to be displeased with him for the words he had spoken unto him, saying he would never more speak of it, nor measure any more hereafter what or how much he should bestow of his goods upon the sons of God, the poor. At which sight the bishop being much astoned, arose suddenly and lifted up the king telling him that he should quickly be pleased, if it would please him to fit down, and cast away all heaviness. Afterward the king being at the bishops request merry, the bishop contrary wise began to be heavy and sorry in such sort, that the tears trickled down by his cheeks. Of whom when his chaplain in his mother tongue, which the king and his court understood not, had demanded why he wept: I know said he, that the king shall not live long. For never before this time have I seen an humble king. Whereby I perceive, that he shall speedily be taken out of this life, for this people is not worthy to have such a prince and governor. Shortly after the bishops dreadful abodement was fulfiled with the kings cruel death, as we have before declared. Bishop Aidan himself also was taken away out of this world and received of God the everlasting rewards of his labours even on the twelfth day after the king, whom he so much loved, was slain, that is to wit, the 30. day of August.   

How that bishop Aidan both told the shippemen of a storm that was to come● and also gave them holy oil wherewith they did cease it.  
The. 15. Chapter.  
HOW worthy a man this bishop Aidan was, God the high and secret judge of men's hearts, by sundry miracles (the proper works of his majesty) declared to all the world. Three of the which it shall be sufficient presently to recite, for remembrances sake. A certain priest called Vtta ● man of great gravity and truth, and one that for his qualities was much reverenced and esteemed of men of honour, at what time he was sent into kent to fetch Eanflede king Edwines daughter, who after the death of her father had been sent thither, to be married to king Oswin, appointing so his journey, that he minded to travail thither by land, but to return with the young lady by water, he went to bishop Aidan beseeching him to make his humble prayers to god to prosper him and his, 
The devotion of our primitive church.  who were then taking their journey. The bishop blessing them and committing them to the goodness of god, gave them also hallowed oil, saying: I know that when you shall have shipping, a tempest and a contrary wind shall rise upon you suddenly. But remember that you cast into the sea, this oil that I give you, and anon the wind being laid, comfortable fair weather shall ensue on the sea, which shall send you home again with as pleasant a passage as you have wished. All these things were fulfilled in order, as the bishop prophesied. Truly at the beginning of the tempest, when the waves and surges of the sea did chiefly rage, the shipmen assayed to cast ancar, but all in vain. For the tempest increased, the whaves multiplied so fast, and water so filled the ship, that nothing but present death was looked for. In this distress the priest at the length remembering the bishop words, took the oil pot, and did cast of the oil into the sea, which being done (according as the virtuous bishop had foresaid) the sea calmed, the bright son appeared, the ship passed on with a most prosperous voyage. Thus the man of God by the spirit of prophecy, foreshowed the tempest to come, and by the same holy Spirit, though bodily absent appeased the same. No common reporter of uncertain rumours, but a very credible man, a priest of our church Cynimund by name showed me the process of this miracle: who said that he had heard it of that same Vtta the priest, in whom the miracle was wrought.   

How the same man by prayer ceased the fire that enemies had put to the kings city.  
The. 13. Chap.  
AN other miracle worthy temembraunce, wrought by the same father, is reported of many, such as were most likely to have perfect knowledge of it. At what time Penda captain of the Marshes, invaded the province of Northumberland (this Aidan being bishop) and wasting and spoiling the whole country, 
Bambrough  even unto Bebba the cite of the kings own abode, being not able neither by battle neither by siege to win it, minded to set it a fire, and had for that purpose, carried thither in certain chains and gables (cut of by main force in the suburbs of the city) a great quantity of beams, rafters, posts and small twigs, wherewith he had compassed that part of the city that adjoineth to the land, in a great height, and the wind now serving at will, the fire was kindled and the cite began to consume, this reverent prelate Aidan, being then in holy Ilond, about two miles from the cite, whether oftentimes he used to depart to keep his secret trade of devotions and solitary contemplations (as even to this day the place is well known) beholding the flakes of fire, 
Theodoret in his Philotheus reporteth of a great army of the Persians' destroyed at Nisiba by the prayer only of lame then a holy Bishop of that cite.  and great smoke over the city, lifting up his eyes and hands to heaven, with tears (as it is reported) cried out, and said: Behold O Lord how great mischief Penda worketh? Which words of that blessed man being pronounced, the winds being turned from the city, turned back the light fire again, upon them who had kindled it. In so much that some being hurt, all made afraid, they were fain to leave the assault of the city which they saw to be helped by the hand of God. 
In vita lac●bi Nisibensis.    

How the post of the church, whereunto that holy bishop leaning departed this life, could not be burned, when all the rest of the church burned: and of his inward life.  
The. 16. Chap.  
THis virtuous bishop Aidanus at what time he should departed this world, having laboured in the office of a bishop xvij. years, 
Banorough  remained in a village of the kings not far from the city of Bebba: for having there a church and a chamber, he used oftentimes to stay and abide there taking from thence his journey round about the country to preach the word of God, as he did in all other towns subject to the king, not resting long in any place as having no possessions of his own, but his church only and a small plot of ground lying there about. Being therefore sick, they pitched him a pavilion, fastening it hard to the church wall, on the west side thereof. In this pavilion leaning to a post joined to the out side of the church to fortify it, he gave up the ghost in the xvij. year of his bishopric, the last day of August. His body was from thence carried to holy Island, and in the church yard of the monastery buried. But shortly after a greater church there being erected, and dedicated in the honour of the most blessed prince of the Apostles S. Peter, his bones were transposed thither, and laid at the right side of the altar, with much honour as that virtuous bishop deserved. Finanus a holy man directed thither, from the island and monastery of Hij in Scotland, succeeded Aidan, and was bishop a long tyme. It fortuned not long after that Penda king of the Marshes or Uplandish english men, invading the coasts of Northumberland with a mighty army, destroying with fire and sword all that he met, burned also that village and the church wherein that holy man Aidan died. But behold all the rest of the church burning, that only post whereunto this holy man leaned at the moment of his departure, could by no force of fire be consumed. The miracle being known and ●, the church was builded up again, in the self same place, and the post also to fortify the wall as before. Which being done not long after by the oversight of the inhabitants, the village and church also, chanced to be set all on fire, that post yet escaping the flame and fire as before. And whereas the fire passed through the holes of the post, whereby it was fastened to the church wall, yet the church burning the post could not be hurt. 
God which by the shadow of Peter healed the sick worketh the like in the dead relics of holy men.  Whereupon a third church being, builded, that post was no more set without, to bolster up the wall as before, but for remembrance of the miracle it was had into the church, and laid as a threshold for people to kneel upon, and make their devout prayers to almighty God. And it is well known that sithen that time divers have in that place been cured of diseases, and with water, wherein chips cut from that post have been dipped, many have recovered health. 
Act. 5.  This much have I written of this holy man and of his works not yet commending in him his wrong and evil accustomed observation of Easter according to the count of the jews, but detesting that in him utterly, as also I have evidently declared in my book De temporibus. But as it behoveth a true historiographer, I have reported of him and of his doings, such things as were commendable, and might profit the readers. As that he was a man of great charity and quiet, of great contynency and humility, a conqueror of wrath and cowetousnes and one that was far from all pride and vain glory. Again I commend in him his greatindustry both in keeping and in teaching the commandments of God, his diligent reading, continual watching, his priestly gravity in rebuking the proud and haughty, and mild demeanour in comforting the weak, and refreshing the needy. And to be short, I commend him as one that laboured all days of his life (as of his most near acquaintance I understand) to observe and fulfil all that was written and commanded in holy scriptures the Prophets and Apostles. These things in that holy prelate I do much embrace and commend, as things undoubtedly pleasing almighty God. But that he observed not Easter in his due time, either as ignorant thereof, or witting it well, yet being lead with the authority of his country, not acknowledging it, this I neither commend nor allow. Yet in this very point this I allow in him, that in his manner of observing Easter he believed, reverenced, and preached no other thing, than we do, that is the redemption of mankind by the passion, resurrection and ascension of Christ jesus the mediator between God and man. And therefore he observed his Easter not (as many falsely do suppose) altogether with the jews, that is the fourteenth day of the moon, what so ever day it fell upon, but he kept it ever upon a sunday reakoning from the fourteenth day of the moon to the twentieth: and that for the faith undoubtedly which he had in our lords resurrection, believing it to be in the first ferry after the sabooth day in hope of our resurrection to come, which the holy church believeth shall happen upon the same first ferry, that is upon a Sunday, even as our lord arose upon a sunday, as the scripture testifieth. 
joan. 20.    

Of the life and death of the virtuous king Sigebert.  
The. 18. Chap.  
ABout this time, 
Norfolck Suffolck and Cambridg shear.  after Carpwalde Redwaldes' successor, Sigibert his brother a virtuous and devout man reigned over the East english nation. This prince while he lived in France flying the emmyte of king Redwald, was there baptized. Whereupon after his return coming to the Crown, and desiring to follow that godly order and trade which he had seen practised in France, set up a school to bring up children by the help and aid of bishop Felix whom he took out of kent for that purpose, appointing them masters and teachers after the manner of the kentish men. This king was so flamed with the love of heaven, that leaving at the last all affairs of his realm to the government of his cozen Egrick, who also before had part of his dominion with him, he entered to a monastery which he had made for himself, 
King Sigibert becometh a monk.  where being shorn in, he bestowed his time to the achieving of the eternal kingdom of heaven. Wherein having with much devotion warfared a long time to God, the uplandish english men with their old Captain Penda invaded his dominions. His people after long resistance finding them selves to weak, beseeched Sigibert for the encouraging of their soldiers, to come forth in to the field with them. Which when of his own accord he would not agree unto, they plucked him by force out of the monastery, and brought him against his will unto the field, hoping that the soldiers in the presence of their old valiant Captain, would less think upon flight, and running away. Notwithstanding the virtuous man remembering his profession, being set in the midst of the army, carried only a little rod in his hand. Thus of the cruel heathen he was killed, with king Egrick, and the whole army discomfited. Anna son to Guido of the kings blood succeeded in the kingdom, a man of great virtue, and the father of a blessed issue, as we shall hereafter in his place declare. This king also was afterward slain of the self same Penda Captain of the Marshes or uplandish enhlishmen then heathen and unchristned.   

How Furseus builded a monastery among the Eastenglish men, and of his visions and holiness which also his ●●esh remaining after his death uncorrupted doth witness,  
The. 19 Chapter.  
IN the time that Sigibert governed yet the east parts of England, a holy man called Furseus came thither out of Ireland, a man notable both for his sayings and doings, of great virtue, and much desiring to wander and travail in God's quarrel, where so ever occasion served. Coming therefore to the east coasts of England he was reverently received of the said king, where poursuing his godly desire of preaching the word of God, he both converted many infidels, and confirmed the faithful in the faith and love of Christ, by his painful preaching and virtuous examples. Falling here in to sickness, 
S. Paul was comforted also by a vision from God to be steadfast in preaching the word  he had from God a vision by the ministry of Angels, wherein he was warned to go forth cheerfully in his pain full preaching of the gospel, and perfevere in his accustomed watching and praying because his end and death was certain, though the hour thereof were most uncertain, according to the saying of our Lord. Watch therefore because ye know not the day nor the hour. 
Act. 2●.  With this vision being much confirmed and encouraged, 
Mat. 25.  he hastened with all speed to build up the monastery in the place king Sigibert had given him, and to instruct it with regular discipline. This monastery was pleasantly situated for the woods and sea adjoining, being erected in the village of Cnobherburg, and enriched afterward by Anna king of that province and many other noble men, with sundry fair houses and other ornaments. This Furseus came of the noblest race of the Scottish nation, nobler yet of mind, then of blood. From the very time of his childhood, he gave himself to reading of holy scripture, and monastical discipline. Especially, as it becometh holy and perfect men, what soever he learned to be acceptable to God, he was hoful and dili gent to execute and perform. Briefly, in process of time he builded himself a monastery, wherein he might with more leisure and liberty attend to contemplation and spiritual devotion. In the which monastery being stricken with sickness, he was taken out of his body, as the book written of his life doth sufficiently testify. In the which trance continuing from evening until the next morning, he was brought to the sight of the Angelical company and to the hearing of their blessed praises and Thanksgivings to God. Among other things which he heard them sing, he was wont to tell of the versicle I bunt sancti de virtute in virtutem. 
Psal. 83.  Holy men shall proceed from virtue to vertu. And again. Videbitur Deus dcorum in Zion. The God of Gods shall be seen in Zion. This holy man being restored again to his body, was within three days after taken out again, at what time he saw not only greater joys of the blessed company of heaven, but also beside great conflicts of the wicked spirits, which very busily went about to stop him of his journey toward heaven with their often accusations, availing yet nought against him, the holy Angels warding him and defending him. Of all the which things who listeth more at large to be instructed, as with what spiteful subtleties the wicked spirits replied always against him not only his doings and superfluous words, but also his very thoughts as if they had them written in book, also what glad and heavy tidings he learned of the Angels, and other holy and just men appearing then unto him, let him read the little book which is written of his life, and he shall receive thereof (I doubt not) much spiritual comfort and instruction. Among the which yet one thing there is that we have thought good and profitable to many to express in this our history. At what time in his trance he was carried up to heaven ward, 
Note the sc●●●●. spiritual fires which shall burn the●wde.  he was commanded of the Angels who carried him to look down in to the world. Which when he did, he saw as if it were a dark and obscure valley underneath him. Also in the air four several fires, not far distant one from the other Ask therefore the Angels what fires those were, it was told him that those were the fires which should burn and consume the world. The first fire they said, was the fire of lying, which we all incur when we do not fulfil the promise which we made in baptim: that is, to renounnce the devil and all his works The second fire is of covetousness and desire, when we prefer the riches of the world before the love of heavenly matters, The third is of strife and debate, when we stick not to offend the minds of our even Christians, even in trifling and superfluous matters. The fourth is of wickedness and impiety, thinking it a light matter to injury, beguile or use violence toward our wekers and inferiors. These four fires increasing by little and little so far at the length extended, that joining altogether they grew to a great and houghly flame. Which approaching nigh unto him fearing he cried to the Angel, Lord, behold the fire draweth to me. To whom the Angel said, 
Every man shall receive according to the works of his body. 2. co. 5.  Fear not. That which thou hast not kindled, shall not burn the. For though this flame seem to the terrsble, great, and hugy, yet it trieth every one according to the deserts of his works. For the worldly desire that each one hath shall burn (and purify) in this fire. And as a man burneth in his body by unlawful pleasure, so departed out of his body he shall burn by due and deserved pain. 
The pains of Purgatory.  Then he saw one of the three Angels, which in both his visions had been his guides, to go before and divide the flames from him. The other two warding him on each side from the danger of the fire also. He saw again the devils 
The devil fighteth with sin against man. read S. Paul Ephes. 6. b. 12. etc. 16.  and wicked spirits flying through the fire, fight with fire against the just. After follow the accusations of the wicked spirits against him, the defence of the Angels for him, and a greater sight of the heavenly company. Among the which many of his own nation of Scotland appeared, virtuous priests in their life time, and men of great opinion of holiness, of whom he learned divers things very profitable both for himself and for other, which would learn of him. Who after they had ended their communication departing up to heaven again with the other blessed company, three Angels remained with Furseus to reduce him again to his body. In their return, as they approached to that great foresaid fire, the Angel parted the fire from him, as before, yet when this man of God had entered the way made between the flames, certain of the wicked spirits snatching up one of them which they tormented in the fires, threw him at him, and touching him, burned his shouldet and cheek. The man of God 
As God is said in scripture to bend his bow to strike with sword, etc. Psal. 7, so here the writer applieth carnal terms to spiritual matters, the names of fire to sin, of throwing by the devils to the charge of sin. etc.  knew well the person, and remembered that at his death he had taken of him a garment of his bequeathed him. But the holy Angel taking away speedily the tormented soul, threw him again in to the fire. Whereat the wicked spirit said, repel him not now whom ye received before. For as ye took the goods of this sinner, so ought ye also take part of his pains and torments. Unto whom the Angel answering, said, he took it not of covetousness, but for the saving of his soul: with this the fire ceased. And the Angel turning to the man, said. That which thou hast kindled hath now burned in the. For if thou hadst not taken the money of this man dying in his sin, the torment of his fire had not touched the. And here in many words the Angel taught him, what was to be done concerning their salvation which did repent. The man living long time after, bore the sign of that fire which he suffered in soul, visible and evident to all men in his shoulder and cheek. And the flesh marvelously openly showed that, which the soul privily suffered. He endeavoured ever after, as he was also wont before, to preach both by word and example to all men the trade and duty of a virtuous life. The manner of his visions he communicated only to such, who of virtuous desire and holy zeal desired the same.  
It remaineth yet (touching this man) that we recite here the credible report of an ancient brother, of our monastery, who saith he heard of a very trusty and virtuous man, that he had seen this Furseus in the province of the East costs of England, and had heard of his own mouth these visions. Reporting moreover, that in the most sharp frost of deep winter, that holy man sitting but in a slight garment, as he recounted these visions, through the great fear, and pleasure also conceived by the remembrance thereof, he would sweat as if it had been the hottest day in the midst of summer.  
To return to our principal purpose, this holy man having preached the word of God many years in scotland, and not being able to endure any longer the commotion of the people, leaving all that he had, departed from his native country and island that he was borne in. From thence he came to the east coast of England, preaching there the word of God, and erecting at last (as we touched before) a noble Monastery. All which things duly performed, intending utterly to abandonne all worldly cares and troubles, he lest also the busy government of the monastery committing that charge of souls to his brother Fullanus and to Gobbanus and Dicullus priests: taking upon him the most solitary life of an Anchoret. He had an other brother called Vltanus who also after long proof and trial in the monastery, went unto a wilderness and lead an Eremites life. To him he went alone, living one whole year with him in continency, prayers, and daily hand labour. The country being after much disquieted by often invasions of enemies, and monasteries themselves being in danger, leaving all things in good order, he sailed in to France. Where being honourably received of the French king Clovis the second, and of Erkinwald then provost of Perone he builded a monastery in a place there called Latiniacum. Where not long after falling sick he died. Whose body Earkinwald the provost taking thence kept it in the porch of his church until the church itself was consecrated in Perone. Which being solemnly done within six and twenty days after the body was brought thither, and being removed from the porch to be laid by the high altar, it was found as whole and uncorrupted as if the man had but that hour departed. Four years after a little chapel being erected at the east side of the altar where the body should more honourably betoumed, being taken up again to be transposed thither it was found in like manner without any blemish of corruption. In the which place it is well known that his merits have much been renowned by sundry miracles wrought by the almighty power of God. Thus much of the incorruption of his body we have briefly touched, that the reader might more clearly understand, of what excellency and virtue this man was. All which things, and of other his virtuous companions in the book written of his life, he that readeth, shall find more ample mention made.   

How after the death of Honorius, Deusdedit succeeded, and who in that time were bishops of Rochester and in the east parts of England.  
The. 20. Chap.  
IN this mean Felix the bishop of the east englishmen departing this world, having been their bishop. 17. years, Honorius the Archebishopp of Caunterbury created in his place Thomas one of his deacons, borne in the province of Giruij, after whose death living in that bishopric five years, he substituded in his room, Beretgilsus, surnamed Bonifacius a kentishmen borne. Honorius also the archbishop, the measure of his life expired, passed to a better in the year of our Lord, 653. 
An. 653.  the last day of October. Whom Deusdedit a west Saxon borne succeeded, after a year and a half, the see being vacant all that tyme. For whose creation and consecration Ithamar bishop of Rochester came to Cannterbury. He was consecrated the. xxiv. of March, and governed that see. ix. years. iiij. months and two days. After whose departure Ithamar consecrated in his place Damianus a Sussex man borne.   

How the Marshes or uplandish englishmen (that is the sheres of Lincoln, Coventry Lichefield and worceter) received the Christian faith under Penda their king.  
The. 21. Chapter.  
AT this time the Middelenglishmen 
The first Christening of the Marshes or middleland english men An. 6●0.  (that is of the sheres above named) received the Christian faith and the sacraments thereof under Penda their king son to Pendam that cruel and unmerciful heathen. This being a virtuous young man worthy of the name and person of a king, was of his father put in government of that country. Who coming after to Oswin king of Northumberland, requiring Alcfled his daughter to wife, could in no other wise obtain his suit, unless he would as that country was, receive the Christian faith, and be baptized. Hereupon the gospel was preached unto him. Who hearing the promise of everlasting life, the hope of resurrection and immortality of the soul, yielded himself gladly to be Christened though he should not speed of his suit. To this he was much persuaded by Alcfrid king oswin's son, who had married his sister Cymburg king Pendan his daughter. Thus than he with the Earls and kinghtes that waited upon him and all their servants were baptized of Finanus the bishop in a famous town of the kings, 
By Barwick.  called Admurum. From whence he returned home with much joy and comfort, accompanied with four priests notable both for learning and for virtue, which should instruct and baptize his people. These priests were called Cedda, Adda, Betti, and Diuna, who was a scottesman borne, the other three english. Adda was brother to Vtta that holy and virtuous priest that we mentioned before, 
Ad Capreae Caput.  and Abbot of the monastery called Cubeshead. These foresaid priests entering the province of the middleland with the Prince preached the word of God, and were gladly heard. Whereby many daily as well noble as of the base fort renouncing the filth of idolatry, were cleansed in the font of life. Neither king Pendam father to this young prince did withstand or gainsay the preaching of the gospel in his dominions, if any would hear it. But hated in deed and persecuted all such, as bearing the name of Christians, lived not according to the faith they professed: 
A true saying of an Heathen.  saying commonly that such men were wretched and worthily to be spited which regarded not to please their God in whom they believed. These things began two years before the death of king Penda the younger who being after slain, and Oswin a most Christian king succeeding him in the crown, Diuna one of the four foresaid priests, was consecrated of Finanus, and created bishop of all the middle or uplandish english men. For the scarcity of priests made, that over all that people one Bishop was set. Who winning to the faith in short time a great multitude of people, in Fepping died, leaving for his successor Ceollach a Scottish man also borne. Who not long after leaving the bishopric, returned to his country the Island of Hij where the chief and principal monasteries of Scotland were. To him succeeded Trumher a virtuous man and brought up in religion, an Englishman borne, but consecrated bishop of the Scots, in the reign of king Willher, as we shall hereafter more at large declare.   

How the East Saxons at the preaching of Cedda, received again the faiths which under king Sigibert they had lost.  
The 22. Chapter.  
AT this very time the east Saxons by the means of king Oswin received again the faith, 
The country about London.  which before expelling Melitus the first bishop of London out of the country, they abandoned. Their king then was Sigbert, succeeding to Sigibert surnamed the little. This Sigbert being a near and familiar friend of king Oswin then king of the Northumbrians came by that occasion oftentimes to Northumberland. 
The persuasion of king Oswin with the heathen king Sigbert.  At which meetings the virtuous king Oswin used eftsoons to persuade with him, that such could not be Gods which were made with men's hands, that wood or stone could not be any quick matter to make a living God, the pieces and remnants whereof either were wasted with fire, or served to make vessels for the use of man, or otherwise being nought worth, were cast forth, trodden under foot, and turned into earth. God rather, said he, must be understanded to be of majesty incomprehensible, to men's eyes unvisible, almighty and everlasting, who made both heaven and earth and all mankind, governed them also, and should judged the whole world in equity, whose mansion place is everlasting. Finally that all such as would learn and perform the will of their Creator, should undoubtedly receive of him everlasting reward therefore. These and such other godly advertissemtens being friendly and brotherly from time to time made and repeated to king Sigbert by Oswin, he began at length his other friends agreeing thereunto, to savour them and believe them. Whereupon advise being taken with his company, and all both consenting and pricking him fore ward, 
By Barwick  he was baptized of Finanus the bishop in the cite of Admurum, nigh unto the wall wherewith the Romans parted Brittany from the Scotes, xii. miles from the East sea. King Sigbert, being now a citizen of the everlasting kingdom, returned to his earthly kingdom, requiring of king Oswin to have with him some learned men and preachers to convert his country to the faith. Who sending for Cedda and an other virtuous priest out of the middle land, directed them to the east Saxons to preach there the faith, Where having through out the country preached a long time the word of life, and made up a great harvest to Christ, Cedda departed home again, and came to holy Island to talk with Finanus the bishop: who hearing the prosperous success of the gospel and the free course it had, calling unto him two other bishops, 
Cedda the second Bishop of London, and Essex. Chemes-ford and Tilberi.  he consecrated and ordained Cedda bishop of the East Saxons. Cedda being made bishop returned to his province and began with more authority to perfect the work he had begun erecting in divers places churches, making priests and Deacons, who in preaching and baptizing might aid him, especially in the cities of Ithancester and Tileburg, the one standing upon the Thames, the other upon a branch thereof called Penned. In which two places assembling together divers newly Christened, he instructed them after the rulers of religious persons, as far as their tender capacity could then conceive. Thus when the heavenly discipline and holy devotion daily increased to the great joy of the prince and the comfort of all the people, behold by the instinct of the old enemy of mankind, this virtuous Prince by the hands of his own alliance was murdered. The cruel executors of this heinous act were two german brothers. Who being examined upon what motion they committed that detestable fact, they answered, for no other cause but for that they hated the prince for his overmuch clemency and meekness in pardoning his enemies, 
Virtue persecuted of the evil, even to death.  and forgiving all offences done at the entreating of the parties. This lo was their grudge conceived against the king, for which they murdered him: truly because devoutly and sincerely he observed the commandments of God. Though yet in this his guiltless death a true fault of his was punished, according as the holy bishop Cedde had foretold him. 
Enormous crimes in the righteous sooner punished.  For this Prince having in his court one that lived in unlawful wedlock, and being therefore excommunicated of the bishop (not being able by any other means to let that wicked coupling, or amend it) and not only he but all other also that would either keep him company or eat with him, the Prince neglected utterly this sentence of the bishop. 
Excommunication.  It fortuned the prince being invited of the excommunicated man to a feast, going thither, met in the way the bishop, at whose sight the king being much afeared, lighted of from his horse (as the bishop also incontinently did) falling down before the bishop's feet, and ask pardon. The bishop being offended with the king (for the evil example he gave) touching him lying on the ground with the rod he held in his hand, protested unto him with a loud voice, and with bishoply authority, saying: 
So Peter pronounced Ananias to death Act. 5.  I tell you, because you would not refrain from the house of that wicked and damnable person, in that house you shall die. Yet it is to be thought that such a death of so virtuous a man, did not only wipe away this fault, but also increased his merit. Because he was slain for virtues sake and for observing Gods commandments, as by the confession of those which slew him it appeared before. To this Sigbert, Suithelme son to Sexbald, succeeded in the kingdom, and was baptized of the bishop Cedda in the province of the east englishmen, in a town of the kings called, Rendlesham. Edelwald king of the east english brother to Anna their former king, was godfather to this Suidhelme.   

How the same Bishop Cedda, obtaining a place to build a monastery of king Oswald, by fasting and prayer did consecrate it to God: and of his death.  
The 23. Chap.  
THis man of God Cedda being bishop of the east Saxons, used yet oftentimes to visit his own country of Northumberland and preach the gospel there. Edilwald son to king Oswald who reigned in part of Northumberland, over the people called Deiri, perceiving this bishop to be a holy, wise and virtuous man, required him to take of his gift a piece of ground toward the building of a monastery, 
The foundation of monasteries.  wherein he and his people might resort to hear the word of God, to pray, and to bury their dead. For he believed he should much be comforted and helped by their good prayers who should in that place serve God. This king had in his house Celin brother to bishop Cedda, a man of no less virtue, who preached and ministered the sacraments (for he was a priest) to him and all his court. By whose means he came to the knowledge of Cedda, and was induced to love him. The holy bishop at the kings request, chose out a place to erect a monastery in the high and desert mountains. Where before that time were rather starting holes for thieves or dens for wild beasts, then meet mansion places for men. Hereby the prophecy of isaiah 
Esaiae. 35.  seemed to be accomplished, saying, that in the poisonned couches of dragons, sweet grass and rushes should grow, meaning that the fruits of good works should blossom and springe, where before beasts or men beastly living made their abode. This virtuous bishop desiring by prayer and fasting to purge as though it were the place from the former filth of iniquities there committed, and so to set upon the foundation of the monastery, obtained licence of the king all the Lent that then approached to remain in that place to fast and pray there after his manner. In all which time, fasting every day, except the Sundays until the evening, 
Fasting in Lent until evening.  as the manner is, he received then but a little bread with one egg, and a little milk mingled with water. For, as he said, the custom of them of whom he learned the trade of monastical life, was that in the new erecting of any monastery or church, the places should be first consecrated 
Consecration of holy places.  to God with fasting and prayer. In this his fast, ten days yet only remaining of the forty, the king sent for him upon occasion of certain affairs. But to the intent that so godly a purpose might not be interrupted by occasion of the Prince's business, though he broke of himself, yet he entreated Cinbellus his priest and natural brother, to make an end of that he had begun. Which being of him gladly and virtuously fulfilled, he erected the monastery now called Lesting, giving unto it, the same rules and order of religion as the monks of Holy Island used, where he was brought up in. Thus gowerning both his bishopric and this monastery many years, at the length as he visited the monastery in the time of a plague, falling sick there with other died. He was first buried abroad, but after a church being there builded of stone in the honour of our Lady he was taken up and laid at the right side of the altar. The bishop at his departure left the monastery to be governed of his brother Ceadda, who after also was made bishop, as we shall anon declare. For four german brothers (which is a rare thing) Cedd, Cymbill, Celin, and Ceadda were all virtuous priests, and two of them bishops. When it was known in Northumberland that their bishop was dead and buried, thirty brethren of the monastery which he erected among the east Saxons, came to the place where he died. Desiring by the body of their father either to live, or (if it so pleased God) to die and be buried there. Who being gladly received of the brethren, in that time of mortality, 
Intercession of Saints.  were all taken out of this life, except one little boy, who (as it is well known) was saved by the prayers of the bishop. For living many years after, and studying holy scripture, he learned at length that he had not been yet baptized. Whereupon being forthwith christened, afterward was promoted to priesthood, and proved a profitable member to the church. Of whom we doubt not to pronounce but that (as I said) he was by the special intercession of that blessed bishop (whose body of charity he came to visit) saved from the danger of death, both that he might thereby escape eternal death, and might be occasion also of life and salvation to other by his doctrine.   

How the province of the Marshes, received the faith of Christ, Penda their king being s●a●en. And how Oswin vowed for the victory against Penda twelve farmeplaces to the building of monasteries.  
The. 24. Chap.  
IN those days king Oswin after often and cruel invasions of the heathen unmerciful Prince Penda, forced of necessity offered him many and most precious jewels with an infinite sum of treasure to redeem quiet and peace to his country, and to cease the continual wasting and cruel spoils that he made. But the heathen and barbarous tyrant yielding nothing to his request and petition, but pursuing his deadly enterprise and protesting utterly to extinguish the whole nation from the highest to the lowest, the virtuous king Oswald called for help of God against the barbarous impiety of his enemy, vowing and saying, sith the infidel regardeth not our presents, let us offer them to our Lord God who will undoubtedly regard them. And withal h● vowed, that is he had the upper hand of his enemy, his young ' daughter should be consecrated to God in perpetual virginity, 
Vows to God.  and twelve farm places with the lands appertaining should be converted to the erecting of monasteries, which being said he prepared himself to battle with a very small army. The army of the heathen is reported to have been thirty times more in quantity, containing thirty whole legions well appointed and governed with old tried and valiant captains. Against all the which king Oswin with his son marched forth boldly though with a very small army (as we said) yet with a sure confidence in Christ. His other son Ecfrid was at that time kept in hostage in the province of the Mercians under Queen Cinwise. Edelwald son to king Oswald who ought of all reason to have stood with his country and uncle king Oswin, forsook both, and became a captain under the heathen prince. Although when the field was begun, he departed a side, and getting him to a hold by, expected the event of the battle. Thus meeting and coupling together the thirty captains of the heathen prince were all put to flight and slain, and with them almost all other which from other countries came to aid them. Among the which was Edilher brother to Anna King of the east english, then reigning after his brother, who also had been the chief and principal motive of the battle. And whereas the field was fought nigh to the river Iwet, it did at that time so overflow all the banks, and fields about that in the flight more of the enemies were drowned in the water, then slain with the sword. This noble victory being by gods help so miracuiously obtained, incontinently king Oswin rendering due thanks therefore, and performing the vow he had made, gave his daughter Elfled which was yet scant one year old, to be brought up and consecrated to perpetual virginity, and the twelve possessions which he promised, for the erecting of monasteries, where in stead of worldly tillage and commodities, religious monks by continual devotion might labour to purchase eternal rest and peace for him and the country. 
The foundation of monasteries.  Of the which twelve farms six he appointed in the province of the Bernicians, and six other in the province of the Deirans. Each farm contained ten households, which made in all six score. The daughter of Oswin entered the monastery of Hartesilond, 
Witby.  there to be brought up under Hilda the Abbess in religion and perpetual virginity. Who two years after, purchasing a farm of ten households, builded for herself a monastery in a place called Stranshalch. In the which monastery this kings daughter was first brought up as a learner, but was after herself a lady and teacher of monastical life, until at the age of threescore years this virtuous virgin passed to the blessed marriage of her heavenly and long desired spouse, Christ her Saviour. In this monastery she, her father Oswin, her mother Eanfled, and her grandfather king Edwin and many other noble personages are buried in the church of S. Peter the Apostle. This battle king Oswin kept in the country of Loide the thirteenth year of his raighn, the xv. day of November, to the great quiet and commodity both of all his dominions, and of the adversary part also. For his own country he set at rest and delivered from the cruel invasions of his deadly enemies, and his adversaries the Marshes and midleenglish men he brought to the faith of Christ, their wicked head being once cut of.  
The first bishop (as we said before) both of the Marshes and of all the midleenglishmen and also of those of holy Island was Diuna, which died in the country of the middleenglish men. The second bishop was Cellach, who leaving at length his bishopric yet living, returned to Scotland. Both these were Scottishmen. The third bishop was Trumher an englishmen borne, but instructed and made bishop of the Scots: who was also Abbot of Ingethling monastery builded in the place where king Oswius was slain. For Queen Eanfled cousin and alliant to Oswius required of king Oswin (who hadkilled Oswius) in part of satisfaction of his unjust murder, the erecting of a monastery for the use of the holy man Trumher, who also was of kin to Oswius. To th'intent that in that monastery daily prayer might be had for the health and salvation of both kings, aswell the slain, as of him that slew. This kinke Oswin reigned three years after the death of king Pendam, over the Marshes and over the south people of England, subduing also the nation of the Pictes for the most part to the allegiance of the english men. At what time he gave to Penda (son to Pendam the heathen) because by marriage he was now his cozen, the kingdom of the south Marshes containing (as men say) five thousand families, divided by the river Trent from the Northmarshes whose land containeth. 7000. families or households. But the same Penda the next spring after was traitorously slain by the treason (as they say) of his own wife, in the very time of Easter. Three years after the victory of Oswin and the death of Pendam the heathen, the Nobility of the Marshes Immin, Eaba, and Eadbert rebelled against king Oswin, advancing to the crown Wulfher son to Pendam a young man, whom until that time they had kept privy: Thus expelling the governors set over them by king Oswin who was not their natural king, they recovered again valiantly their liberty and their lands, living from that time forward free under a king of their own blood, and serving joyfully the true king of all kings, Christ our Saviour to be at length partakners of his everlasting kingdom in heaven. This Wulfher reigned over the Marshes xvij. years. His first bishop, as we said before, was Trumber, the second jaroman, the third Ceadda, the fourth- Winfride. All these in continual succession were bishops of the Marshes under king Wulf her.   

How the controversy about the observation of Easter was moved against those which came out of Scotland.  
The. 25. Chapter.  
IN the mean while after the death of Aidan Finan succeeded in the bishopric of Northumberland, sent and consecrated of the Scots. Who in holy Island builded a church meet for a bishops see. Yet not of stone, but of oaken timber and thatch work, as the manner of Scots was. This church afterward the most reverend father Theodore archbishop of Caunterbury dedicated in the honour of S. Peter the Apostle. Eadbert also the bishop after of that place covered the church both the ruff and the walls with lead. About this time a great controversy was moved touching the observation of Easter. The bishops of France and kent affirmed, 
A controversic about the observation of Easter.  that the Scots observed the Sunday of Easter contrary to the accustomed manner of the universal church. And among them one Roman a Scott borne but yet instructed in the truth in France and Italy, and therefore an earnest and stout defender of the true observation of Easter. Who couplingand disputing of this matter with Finanus the bishop, induced many to the truth, and inflamed other to a farther search and examination of the question, but with Finanus himself he could nothing prevail, but rather exasperated him, being a hasty nature man, and made him an open adversary to the cause. james that reverend deacon of th'archbishop Paulin, with all such as he converted to the faith, observed the true and catholic time of Easter. Ean fled also the queen, king oswin's wife with all her train and company observed after the same manner according as she had seen it practised in kent, bringing with her one Roman out of kent a catholic priest. By this variance it happened oftentimes that in one year two ester's were kept. As the king breaking up his fast and solennizing the feast of easter, the Queen with her company continued yet the fast, and kept palm Sunday. Yet this diversity of observing Easter, as long as Aidan lived, was of all men tolerated, knowing very well that though in observing easter he followed the custom of those with whom he was brought up, yet he believed as all holy men did, and kept unity and love, with al. Upon which consideration he was beloved of all men, even those which varied from him in that opinion and was reverenced not only of the mean and common sort, but also of Honorius the archbishop of Caunterbury and of Felix the bishop of the east english. But after the death of Finanus, which succeeded him, Colman being made bishop sent also out of Scotland, the controversy began to increase, and other variances touching external trade of life were stirred up. By occasion whereof many begun to fear and doubt, lest bearing the name of Christians, 
Gal. 2.  they did run (as the Apostle saith) or had run in vain. This controversy reached even to the prince's themselves, to king Oswin and his son Alcfrid. For Oswin being brought up and baptized of the Scots, and skilful also of their tongue thought the manner which they observed to be the best and most agreeable to truth. Contrary wise Alckfrid, the kings son being instructed of the learned man Wilfrid, preferred worthily his judgement before all the traditions of the Scots. This Wilfrid for better instruction and learnings sake had travailed to Rome, and lived also a long time with Dalphinus the archbishop of Lions in France, of whom also he took benet and collet. To this learned Prince Alcfrid gave a monastery of forty families, in a place which is called Humpum. 
Tonsurae ecclesiasticaecoronā suscepera●.  The Scots before were in possession of that monastery: But because after the decision of this controversy they chose rather of their own accord to depart and yield up the place, then to change their accustomed manner of observing the Easter, it was given by the prince to him, who both for learning and virtue was worthy thereof. About this time Agilbert bishop of the west saxons, a friend of Prince Alcfrid and Wilfrid the Abbot came to the province of Northumberland, and stayed there with them for a space. Who in the mean while at the request of Alc srid made Wilfride a priest. He had in his company also at that time one Agatho a priest. At their presence therefore the question being renewed, and much talked of, they agreed on both sides, that in the monastery of Stranshalch where that devout and virtuous woman Hilda was Abbess, a Synod should be kept for the deciding of this question, and other then in controversy. To this Synod came both the kings Oswin the father and Alcfrid the son. With king Oswin stood bishop Colman with his clergy of Scotland, Hilda also the Abbess with her company, among whom was Cedda that reverent bishop lately consecrated of the Scots (as we have touched before) who in that assemble was a most diligent interpreter on both sides. For the other opinion which king Alcfrid followed, Agilbert the bishop stood, with Agatho and Wilfrid priests. jacobus and also Romanus two other learned men stood of that side. First then king Oswin, (premising that it behoved those which served one God, to keep one order and rule in serving the same, nor to vary here in celebrating the heavenly sacraments, who looked all for one kingdom in heaven, but rather that the truth ought to be searched out of all, and followed uniformly of every one) commanded his bishop Colman first to declare what his observation was, whence he received it, and whom he followed therein. The bishop answered and said. The Easter which I observe, I have received of my forefathers, of whom I was sent hither bishop, who all being virtuous and godly men have after the same manner observed it. And this observation, that you may not think it a light matter or easily to be rejected, is the self same, which S. john the Evangelist the disciple whom jesus specially loved with all the churches under him observed. These and such like words when bishop Colman had spoken, the king commanded Agilbert the bishop to speak his mind also, and to bring forth the beginning and author of his manner of observing Easter: unto whom Agilbert answered: Let I beseech you, my scholar Wilfrid priest speak herein for me. For we and all that here sit be of one mind, and observe herein the ecclesiastical tradition uniformly. Beside he shall better express to your highness the whole matter speaking himself the english tongue, than I shall be able using an interpreter. Then Wilfrid, the king commanding him, spoke in this wise. The Easter which we observe, we have seen in like manner to have been observed at Rome, where the blessed Apostles Peter and Paul, lived, and preached, suffered, and are buried. This manner we have seen to be observed in all Italy and France, passing through those countries partly for study, partly on pilgrimage. This manner we know to be observed in Africa, in Asia, in Egypt, 
Universality prescribeth.  in Grece, and through out all nations and tongues, of all the world where the church of Christ taketh place, after the self same order and time, beside only these few and other of like obstinacy, the Pictes I mean and the Britons, with whom these men from the two fardermost Ilondes of the Ocean sea, and yet not all that neither, do fond contend against the whole world. Here Colmanus the bishop interrupted and said. I marvel much you term our doing a fond contention wherein we follow the example of so worthy an Apostle, who only leaved upon our lords breast, and whose life and behaviour all the world accounteth to have been most wise and discrete. Unto whom Wilfrid answered, and said. God forbidden we should charge S. john with fondness or lack of wit. For he in his observation kept yet the decrees of Moses' law literally, according as the whole church followed yet in many things the jewish manner: for why? The Apostles were not able upon the sudden to blot out all customs and rites of the law instituted of God himself, 
The primitive church at the first did not abrogat all jewish ceremo●●ies.  as all that come to the faith must of necessity abandonne Idols invented of the devil. And this forsooth they were forced to bear a time withal, lest the jews which lived among the gentiles might be offended. For in the like consideration also S. Paul did circumcide Timothe, 
Actor. 16. 21. 18.  offered bloudsacrifices in the temple, shaved his head at Corinth with Aquila and Priscilla: truly to no other intent, but that the jews might not be offended. Upon this consideration james said unto Paul. You see brother, how many thousands of the jews have received the faith, 
Act. 21.  and all these are yet zealous followers of the law. Notwithstanding the light of the gospel now shining through out the world, it is not now necessary, no it is not lawful now for any Christian man to be circumcided, or to offer up bloody sacrifices of beasts. 
E●●o: 12.  S. john therefore according to the custom of the law, in the fourteenth day of the first month at the evening began to celebrat the feast of Easter, not regarding whether it fell out the Sabaoth day or any other ferry of the week. 
Io●n. 20.  But S. Peter preaching the gospel at Rome, remembering that our Lord arose the first day after the Sabbaoth, giving thereby to us certain and assured hope of our resurrection, he understood the observation of Easter in such sort, that according to the custom and commandments of the law he looked for (even as S. john did) the rising of the Moon at evening, in the fourteenth day of his age, in the first month. And at the rising thereof at evening, if the morrow after were Sunday (which then was called, the first day after the Sabbath) he began in that very evening to observe the feast of Easter, as all we do even to this day, 
This manner is observed now unifor mely in all Christendom.  beginning on Easter eve. But if Sunday were not the next morrow after the fourteenth day of the change of the Moon, but the sixteenth, seventieth, or any other day of the Moon until the one and twentieth, he tarried for the Sunday, and the Saturday before upon the evening he began the most holy solemnite of Easter. Thus it came to pass that Easter sunday was kept only either the fifteenth day of the change of the Moon in the first month, or the one and twentieth, or in some day between (as the sunday fell) and no day else.  
Neither doth this new observation of the gospel and of the Apostles break the old law, but rather fulfil it. For in the law it is commanded that the passover should be solemnized from the evening of the xiv. 
Exod. 12.  day of the change of the moon of the first month until the xxj. day of the same moon. Which observation all the successors of S. john in Asia after his death, and the whole universal church through out the whole world hath embraced and followed. Again it was by the Nicene council not newly decreed, 
Russinus lib. 10. ●●  but confirmed (as the ecclesiastical history witnesseth) that this is the true observation of Easter, and of all Christian men after this account to be celebrated. Whereby it is clear my Lord Colman, that you neither follow the example of S. john (as you suppose) neither of S. Peter, whose tradition wittingly you withstand, nor the law, nor the gospel in the observation of your Easter. For S. john observing the Easter time according to the laws of Moses, passed not upon the Sunday, as you do, which keep your Easter always upon a Sunday. Again S. Peter celebrated the Easter upon the Sunday from the fifteenth day of the change of the moon, until the xxj. day, which you follow not, which keep it so upon the Sunday, that you reaken from the xiv. day of the change unto the xx. So that oftentimes you begin your Easter in the xiii. day of the change at evening, which neither the old law observed, neither Christ in eating his passover, and instituting that most holy Sacrament in remembrance of his passion used, but on the xiv. day. Again the xxj. day of the moon which the law expressly commanded, you do utterly exclude from the celebrating of your Easter. Thus as I said, in the observation of that most excellent festivite, you neither agree with S. john, neither with S. Peter, neither with the law, neither with the gospel. To these Bishop Colman replied, and said. How think ye? Did Anatholius that holy man and so much commended in the ecclesiastical history before of you alleged, 
Eusab. lib. 7. cap. 28. Hi●●o.  think or teach contrary to the law and the gospel, writing that Easter ought to be observed from the xiv. day of the moon unto the xx. Is it to be thought that our most Reverend Father Columba and his successors, virtuous and godly men, who after the same manner kept their Easter, either believed or lived contrary to holy Scripture? especially their holiness being such, that God hath confirmed it with miracles? Truly as I doubt not but they were holy men, so I will not fear to follow always their life, manners, and trade of discipline. In good sooth, 
Vide Eus●bium lib. 7 cap. 28. His●. eccle.  quoth Willfrid, It is well known that Anatholius was a right holy man, very well learned, and worthy of much praise. But what is that to you, who vary also from his decrees and doctrine? For Anatholius in his Easter (according to the truth) accounted the usual compass of nineteen. years, which you either utterly are ignorant of, or if ye know it, yet though it be through all Christendom observed, ye set light by it. Again though he observed the Easter Sunday sometime upon the xiv. day of the moon, yet he accounted the same day at evening to be the fifteenth of the change, after the account of the Egyptians. So upon the xx. day he kept the Easter, that at the son setting, he reaconed it for the xxj. Which his rule and distinction, that ye be ignorant of, it is manifest by this, that same time ye keep your Easter clean before the full of the moon, even the xiii. day of the change. As touching your father Columba and those which followed him, whose holy steps ye pretend to follow, as the which have been confirmed by miracles, to this I may answer that in the day of judgement whereas many shall say unto Christ, that they have prophesied, cast out devils, 
Mat●h. 7.  and wrought miracles in his name, our Lord will answer, that he knoweth them not. But God forbid that I should so judge of your fathers. For it is our duty of such as we know not to dame the best. Therefore I dame not but they were men of God, and acceptable in his sight, as the which loved God though in rude simplicity, yet with a godly intention. Neither do I think that the manner of their observation could be much prejudicial against them, as long as they had yet received no instructions to the contrary. But rather I verily suppose, seeing such commandments of God, as they knew, they willingly followed, they would also have conformed themselves to the Catholic judgement, if they had been so informed. But now Sir you, and your companions, if hearing the decrees of the Apostolic see, or rather of the universal church and that also confirmed in holy write, you follow not the same, you offend and sin herein undoubtedly. For though your fathers were holy men could yet those few of one so small corner of the uttermost island of the earth, preiudicat the whole church of Christ dispersed through the universal world? And if your father Columba (yea and our father, if he were the true servant of Christ) were holy and mighty in miracles, yet can he by any means be preferred to the most blessed prince of the Apostles, 
Math. 16.  to whom our Lord said, Thou art Peter, and upon this rock I will build my church, and hell gates shall never prevail against her: and to thee I will give the keys off the kingdom of heaven. Thus when Wilfrid concluded, 
Note the conclusion of the king.  the king said unto bishop Colman: Were these things in deed spoken to Peter of our Lord? To whom the bishop answered, yea. Can you then (saith the king) give evidence of so special authority given to your father Columba? The bishop answering, No, the king spoke unto both parties, and said. Agree ye both in this without any controversy, that these words were principally spoken unto Peter, and that unto him the keys of the kingdom of heaven were given? When both had answered, yea: the king concluded and said. Then I say unto you, that I will not gainsay such a porter as this is, but as far as I know, and am able, I will covet all points to obey his ordinances, lest perhaps when I come to the doors of the kingdom of heaven, I find none to open unto me, having his displeasure, which is so clearly proved to bear the keys thereof. Thus when the king had said, all that sat and stood by of all sorts and degrees, abandoning their former unperfectenesse, conformed themselves to the better instructions which they had now learned.   

How bishop Colman being overcomed, returned home, and Tuda succeeded in the bishopric. Also what trade of life those governors of the church lead.  
The. 26. Chap.  
THe controversy being thus ended, and the assemble dissolved, bishop Agilbert returned home. Bishop Colman also seeing his doctrine and sect reprowed, taking with him such as would follow him, that is, such as refused to accept the Catholic observation of Easter and the bearing of a round shaven crown (for of that matter also much disputation than was had) returned unto Scotland minding to deliberat there with his countrymen what to follow herein. Bishop Cedda forsaking the Scots embraced the catholic tradition and returned to his bishopric. This controversy was moved in the year of our Lord. 664. in the 22. year of king Oswin, 
An. 664.  and in the thirty. year after the Scots had been bishops over the englishmen. For Aidan governed the church 17. years, Finanus ten, and Colman three. After the departure of Colman in to his country, Tuda was set bishop over the Northumberlandmen, instructed and created bishop among the South Scots, bearing after the manner of that country, a round shaven crown, and observing the Easter after the Catholic manner. He was a man of great virtue, and holiness, but he governed the church a small time. For he came out of Scotland, whiles Colman was yet bishop, teaching both in word and with example diligently the true faith in Christ. In holy Ilond, at the departure of the Scots, Eata a reverend father and most meek person was made Abbot over the rest of the monks which remained. Who before had been Abbot of Mailros at the suit of bishop Colman obtaining it of king Oswin at his departure, because the same Eata had been one of the xii. scholars of bishop Aidan, which at his first coming in to England he brought up. For this bishop Colman was dearly loved of king Oswin for his rare wisdom and virtue. This Eata not long after was made bishop of holy island. Bishop Colman at his departing took with him certain of the bones off bishop Aidan. Part also he left in the church which he was bishop of, laying them up in the vestry thereof.  
But how sparefull persons he and his predecessors were, 
Commendation of the Scottish monks, which governed first the ong●●● church in the north country.  and how greatly they abstained from all pleasures, even the place, where he bare rule, did witness. In the which at their departure few houses were found beside the church: that is to say, those houses only without the which civil conversation could no wise be maintained. They had no money, but cattail. For if they took any money of rich men, by and by they gave it to poor people. Neither was it needful that either money should be gathered or houses provided for the receiving and entertainment of the worshipful and wealthy. Who never came then to church, but only to pray and to hear the word of God. The king himself, when occasion served to resort thither, came accompanied only with five or six persons, and after prayer ended, departed. But if by chance it fortuned that any of the nobility or of the worshipful refreshed themselves in the monasteries, they contented themselves with the religious men's simple fare and poor pittens, looking for no other cates above the ordinary and daily diett. For then those learned men and rulers of the church sought not to pamper the paunch, but to save the soul, 
Virtue winneth aut●orite, viceleseth.  not to please the world, butt to serve God. Whereof it came then to pass that even the habit of religious men was at that time had in great reverence. So that where any of the clergy or religious person came, he should be joyfully received of all men, like the servant of God. Again if any were met going on journey, 
Religious men in our primittive church reverenced  they ran unto him, and making low obeisance, desired gladly to have their benediction either by hand or by mouth. Also if it pleased them to make any exhortation as they passed by, every man gladly and desirously hearkened unto them. Upon the Sundays ordinarily the people flocked to the church or to monasteries, not for belly cheer, but to hear the word of God. And if any priest came by chance abroad into the village, the inhabitants thereof would gather about him, and desire to have some good lesson or collation made unto them. For the priests and other of the clergy in those days used not to come abroad in to villages, 
The behaviour of priests in our primitive church.  but only to preach, to baptize, to visit the sick, or (to speak all in one word) for the cure of souls. Who also at that time were so far from the infection of covetousness and ambition, that they would not take territories and possessions toward the building of monasteries, and erecting of churches, but through the earnest suit, and almost forced of noble and wealthy men of the world. Which custom in all points hath remained a long time after in the clergy of Northumberland. And thus much of these matters.   

How Egberecht a holy man, english borne, lead a religious solitary life in Ireland.  
The. 27. Chapter.  
THis very year of our Lord 664. 
An. 664.  a great eclipse of the Son happened the third day of may, about ten of the clock. In the which year also a sudden great plague, consuming first the south parts of Britanny, taking hold also in Northumberland with long and much continuance, wasted away an infinite number of men. In the which mortality the foresaid bishop Tuda, was taken out of the world, and honourably buried in a monastery, called Pegnalech. This plague pierced also even to Ireland. There were at that time in the Island divers young gentle men and other of England, which under Finanus, and Colmanus their bishops, had departed a side thither, partly to study, partly to live more straightly. And some of those forthwith bound themselves to the religious habit, some other wandering rather about the cells and closerts of such as taught, followed more their study and learning. All these the Scots entertained gladly and cheerfully, giving them not only their board and their learning free, but books also to learn in. Among these, two young gentlemen of England were of great to wardness above the rest, Edelhum and Ecgbert. Of the which two the former was brother unto Edelhum that blessed man, who in the age following lived also in Ireland for studies sake, from whence with great learning and knowledge returning home to his country, 
Lincoln shear.  he was made bishop of Lindisse, and ruled the church honourably a long time. These young gentlemen living in the monastery (which in the Scottish tongue is called Rathmelfig) all their companions being other taken away by the mortality, or otherwise gone abroad, remained both of them behind, lying sick of the plague. Ecgbert one of the two when he thought his time was come to die (as I learned by the report of a most trusty and reverent old man which told me he heard the whole story at Ecgberts own mouth) departed very early out of his chamber, where the sick were wont to lie, and getting him to a secret commodious place, sat down all alone, began diligently to think on his former life, and being pricked with the remembrance of his sins, washed his face with tears, beseeching God from the bottom of his heart, to lend him life and time of repentance, to bewail and recompense with amendment of life, his former negligences and offences. 
Vows in sickness. canonical hours  He vowed also, never to return home to his country where he was borne, but to live as a pilgrim all days of his life. Again beside the ordinary service of the canonical hours (if sickness or weakness of body letted him not) to say every day the whole psalter to the honour and praise of almighty God. Last of all to fast ones every week, one whole day and night. His vows, prayers and lamentinges thus being ended, he returned to his chamber, and finding his fellow a sleep, went also to bed, to take some rest. Which after he had a little done, his fellow waking looked upon him, and said. O brother Ecgbert, what have ye done? I had hoped, we should both have passed together to life everlasting. But now understand ye, ye shall have your request. For by a vision it was revealed unto him, both what the others petition was, and that he had obtained it. What need many words? Edilhum the night following departed. Ecgbert recovered, and living many years after being made priest, leading a life worthy of that vocation, after great amendment of life, as he desired, departed this world of late, to wit, in the year of our Lord 729. in the xc. year of his age. He lead his life in great perfection of humility, meekness, continency, innocency and of righteousness. Whereby he profited much both his own country, and the place where he lived in voluntary banishment, the scots and the picts, in example of living, in diligence of teaching, in authority of correcting, in bountifulness of bestowing that which the rich gave abundantly unto him. Beside his vows mentioned before, he made and kept other as that thorough out the whole lent he never eat more than once in the day: eating also then nothing else but bread and thin milk and that with a certain measure. His milk was of one day old, which the day before he would eat it, he was wont to put and keep it in a viol, and the night following, skimming away the cream, with a little bread to drink it up. This kind of fast he used to keep xl. days before Christmas, and as long after whit●●ntyde, all his life tyme.   

How after the death of bishop ●da, Wilfrid in France, and Ceadda among the west Saxons were made bishops of Northumberland province.  
The. 28. Chapter.  
IN this mean time king Alcfrid sent Wilfrid his priest unto the king of France, that he might in his dominions be consecrated bishop. Who sent him to be consecrated of Agilbert (of whom we made mention before,) being then bishop of Paris, where he was consecrated with great honour of him and many other bishops meeting for that purpose together in a Manor of the king called, In compendio. Bishop Wilfrid making some abode in France after his consecration king Oswin following the example and diligence of his son king Alcfrid sent in to kent a holy man, virtuous, sufficiently learned in holy scripture, and a diligent perfourmer of that he had learned, to be created bishop of York. This man was a priest, and called Ceadda, brother to the most Reverend bishop Ceddi (of whom we have often mentioned before) and Abbot of the monastery of Lesting. The king sent also with him an other of his priests Eadhed by name, who after in the reign of king Ecfrid, was bishop of Rhyppon. But they at their arrival to kent, finding the archbishop of Caunterbury, 
Consecration of Bishops with a number of other Bishops.  Deusdedi●, departed, and no man yet supplying his room, struck over to the west Saxons, where Wini was bishop, and of him this virtuous man Ceadda, was consecrated bishop, having with him to assist and accompany him at the consecration, two other bishops of the old Britons, who continued yet in their accustomed observation of Easter beginning from the fourteenth day of the change, contrary to the canonical and right order, as we have often said before. There was not at this time, beside this bishop Wini, 
The duty of a Bishop.  any one true bishop and rightly consecrated in all Britanny. Ceadda then being thus created and consecrated bishop, began seriously to set forth the truth of god's word, to lead his life in chastity, humility, and abstinence to study and much teaching. For the which intent he visited continually the cities, towns, villages, yea and private houses in his diocese, and that not making his journey on horseback, but going always on foot, as the Apostles used. All this he had learned of the virtuous bishop Aidan, and of his brother bishop Ceddi, whose virtuous examples he endeavoured himself always to follow, and to teach the same to other. Wilfrid also returning to England now a bishop, instructed much the church of England and reduced them to the Catholic unite, touching external rites and observations in many points. Whereby it came to pass, that Catholic ordonances taking place, and beginning daily to be more and more embraced, the whole company of the Scots, which then lived among the english men, either yielded to the same, or else returned back to their country.   

How Wighard priest was sent to Rome, to be consecrated archbishop of Caunterbury, and how he died there, according as by letters from the Pope it was specified.  
The. 29. Chap.  
AT this time the most worthy and renowned kings of England, Oswin of the North country, and Ecgbert of kent and the places adjoining, deliberating between themselves, touching the paisible gowernment of the church (for king Oswin had now perfectly learned, though he were brought up of the Scots, 
The church of Rome.  that the church of Rome was the Catholic and Apostolical church) by the choice and consent of the holy clergy of England called unto them one Wighard a priest, a man of great virtue and worthy to be a bishop, one of the clergy under Deusdedit the deceased Archebishopp, and sent him to Rome to be consecrated, to the intent that he being made archbishop, might consecrate and order other bishops for the Catholic churches of English men through out all Britanny. But Wighard coming to Rome, before he could be consecrated bishop, departed this life, whereupon the Pope sent back to king Oswin these letters.  
To our most honourable Son, Oswin, king of the Saxons, Vitalianus Bishop, the servant of those which serve God. 
A letter of Vitalianus the Pope to king Oswin.   
We have received your excellencies wishefull letters, by the perusal whereof, we perceived your excellencies most godly devotion, and fervent zeal to attain everlasting life, hoping assuredly that as you now reign over your people, so in the life to come you shall reighn with Christ, for as much as by his sovereign help and grace, you are now converted to the true, right and Apostolic faith. Blessed is that people, over whom God hath placed a prince of such wisdom, virtue, and desire of God's honour. As the which not only serveth God himself incessantly, but also laboureth to draw all his subjects to the right unite of the Catholic and Apostolic faith, purchasing them thereby undoubted salvation of their souls. For who hearing this joyful report of such a Prince, will not also rejoice thereat? What Christian heart will not leap for joy, and conceive singular comfort of so zealous furthering of the faith? Truly considering the happy conversion of your nation to the serving of almighty God, I remember and see in you the oracles of the divine prophets accomplished, as it is written in Esay. 
Esai●. 11.  In that day the root of jesse standeth up for a token to the people, him the nations shall call upon. And again. Hear o ye Islands, and hearken ye people that dwell a far of. And within a few words after the prophet crieth to the church It is not enough that thou shalt serve me, in restoring the tribes of jacob, and in converting the drags of Israel. I have given the for a light to the nations: that thou be my salvation even to the furdermost of the earth. And again. kings shall see, princes shall arise and shall adore. And a little after. I have given the for a league of my people, that thou shouldest raise up the earth, and possess the scattered inheritages', and say to those which lay hound, come ye for thee: and to those which sat in darkness, be ye opened. And again. I the Lord have called thee in righteousness, and have taken thy hand, and have saved thee, and have set thee to be a light unto nations, and to be a league between my people, that thou mayest open the eyes of the blind, and deliver from bonds the bound, the man sitting in darkness out of the prison. Behold most honourable Son, by the verdict of the prophets it is most clear, that not only you, but all nations shall believe in Christ the maker of all things. It behoveth therefore your highness being now a part of Christ, to follow in all things and always the sure rules and ordonnaunces of the head of the Apostles, as well in observing your Easter, as in all other things delivered by the holy Apostles Peter and Paul. Whose doctrine doth daily lighten the hearts of all true believers, no less than the two lights of the element, give light to the whole world. And after many other words written touching the uniform observation of Easter through out the whole world, it followeth in the letter. As touching one well furnished with learning and other qualities meet to be your bishop, according to the tenor of your letters we could yet so suddenly find none ready, the journey being so long to you. Truly as soon as we shall espy out a meet person and and worthy of that vocation, we shall direct him speedily to your country. That by his preaching and holy scripture he may thoroughly root out all the wicked darnel of the enemy out of your island, by the help and grace of almighty God. The presents which your highness directed to the blessed prince of the Apostles, for his perpetual memory, we have received, thanking therefore your highness, beseeching with all our clergy, incessantly the goodness of God, for your highness preservation and good estate. The bringer of your presents is departed this life, and is laid at the entry of the blessed Apostles towmes, we much lamenting and bewailing at his departure here. Notwithstanding by the bearers of these our presents we have sent the jewels of holy Martyrs, that is, the relics of the blessed Apostles Peter and Paul, and of the holy Martyrs, S. Laurens, john and Paul, of S. Gregory, and of Pancratius, all to be delivered to your highness. To your Lady and bedfelowe, our spiritual daughter, we have sent by the said bearers a cross of gold having in it a nail taken out of the most holy chains of the blessed Apostles Peter and Paul. Of whose godly behaviour we understanding have all as far rejoiced, as her virtuous deeds are before God pleasant and acceptable. We beseech therefore your highness to further and set forward the conversation of your whole island to the faith of Christ. You shall not undoubtedly lack herein the special protection of our Lord jesus Christ the redeemer of all mankind who will prosper you in all things to the increasing of his true believers, and planting of the catholic and Apostolic faith: For it is written. Seek ye first the kingdom of God, 
Matth. 6.  and the righteousness thereof, and all these things shall be cast unto you. Truly your highness seeketh, and shall no doubt obtain, and all parts of your island (as we wish and desire) shall be brought under your allegiance. We salute your highness with most fatherly affection, beseeching continually the mercy of God that it will vouchsafe to assist you and all yours, in the performance of all good works, that in the world to come ye may all live and reign with Chrst. The heavenly grace from above preserve always your highness. In the next book following we shall have occasion to declare who was found and appointed bishop in place of Wighard that died at Rome.   

How the people of Essex and London in a time of plague returning to Idolatry, by the diligence of jarumanus their bishop, were soon brought home again.  
The 30. Chap.  
AT this time Sigher and Sebbi kings ruled over the people of Essex and London after the death of Guidhelme (of whom we have spoken before), although these were also under the allegeannce of Wulfher king of the Middleland englishmen. This province being visited with that great plague and mortality (which we mentioned before) Sigher with the people over whom he ruled forsaking the sacraments of Christ's religion fell to Apostasy. For both the king himself, and many as well of the people as of the nobles, loving this present life, and not seeking after the life to come, or else not believing any such life at all, begun to renew their temples which stood desolate, and to worship idols, as though they could thereby escape the mortality. But Sebbi his companion with all under him persevered devoutly in the faith, and ended his life in great felicity, as we shall hereafter declare. Wulfher the king understanding part of his dominions to fall from the faith, for to call thembacke again, sent unto them bishop jarumannus, the successor of Trumher, who by much labour and diligence being a man of great virtue, painful, and zealous, (as a certain priest waiting then upon him and helping him in preaching the gospel reported unto me) brought them to the faith again, both the king and all his people. So that abandoning and throwing down their temples and altars, they opened again the churches, confessed gladly the name of Christ, and chose rather in hope of resurrection to die, then in the filth of idolatry to live. Which being so brought to pass their priests and instructors returned home with much joy and comfort.    

THE FOURTH BOOK OF THE HISTORY OF THE CHURCH OF ENGLAND.  

How after the death of Deusdedit, Wighart being sent to be made bishop, and dying there, Theodore was consecrated archbishop, and sent in to England with a certain Abbot named Adrian.  
The. 1. Chapter.  
THe same year of the foresaid eclipse and pestilence that soon after followed, in which also bishop Colman overcomed by the general and uniform sentence of the Catholics, returned home to his country, Deusdedit the sixth archbishop of Caunterbury died, the xiv. day of july. Ercombert also kinke of kent departed this world the very same month and day, and left to his son Ecgbert the Crown and kingdom, which he received and held by the space of ix. years. At that time the See of Caunterbury being vacant a great while, and the diocese desirous of a bishop, Wighart a virtuous priest, a man very well learned, skilful of the Canons, rules, and disciplines of the church, and an english man borne was sent to Rome both by Ecgbert and also Oswin king of Northumberland (as we have mentioned before) and with him certain presents to the Pope Apostolic, as great store of plate, both silver and gold. Being arrived to Rome in the time that Vitalianus governed the Apostolic see, and having declared the cause of his coming to the said Pope, within short space, he and almost all his company were taken with the pestilence and died. Whereupon the Pope with advise and counsel inquired diligently, whom he might direct for archbishop over the churches of England. In the monastery of Niridan not far from Naples in Campania, there was an Abbot named Adrian, an African borne, a man very well learned in the scriptures, thoroughly instructed both in monastical discipline, and in ecclesiastical government, very skilful of the greek and latin tongues. This man being called to the Pope, was willed of him to take the bishopric upon him, and travail unto England. But he answering that he was no meet man for so high a degree, promised yet to bring forth one, which both for his learning and for his age were more worthy of that vocation. And offered to the Pope a certain monk living in a Nunnery there by called Andrew, who though he were of all that knew him, esteemed worthy of the bishopric, yet for the impediment of his weak and sickly body, it was not thought good to send him. Then Adrian being required again to take it upon him, desired certain days of respite, if happily in the mean time, he could find any other meet to supply that room. At this time there was in Rome a certain monk of Adrians' acquaintance, named Theodore, borne at Tarsus in Cilicia a man both in profane and divine knowledge, and in the greek and latin tongue excellently learned, in manners and conversation virtuous, and for age reverend, being then lxuj. years old. Him Adrian offered and presented to the pope, and obtained that he was created bishop. Yet with these conditions that Adrian should accompany him in to England, because having twice before travailed in to France for divers matters, he had therefore more experience in that journey, as also for that he was sufficiently furnished with men of his own. But chiefly that assisting him always in preaching the gospel, he should give diligent eye and wait, that 'tis Theodore being a greek borne, induced not after the manner of the greeks any doctrine contrary to the true faith received, in to the english church, now subject unto him. This man therefore being made subdeacon, tarried yet in Rome iiij. months, unto ●l his hear was full grown: to take the ecclesiastical tonsure round, which before he had taken like unto the Last church after the manner of S. Paul, whereof we shall hereafter treat more at large. He was consecrated bishop of Vitalianus then Pope, 
An. 668.  in the year of our Lord 668. the xxuj. day of March upon a Sunday. After the xvij. of May in the company of Adrian the Abbot he was directed to England. Their journey commenced first by see they arrived to Marsilia, and so by land to Arles, where delivering to john the archbishop letters of commendation from Vitalian the Pope, they were received and entertained of him, until that Ebroinus chief of the kings Court gave them saulfeconduit to pass and go whither they intended and would. Which being granted them, Theodore took his journey to Agilbert bishop of Paris, of whom we have spoken before, and was very friendly received of him and kept there a long tyme. But Adrian went first to Emmeson and after to Faron bishop of Meldes, 
The country about Lions.  and there continued and rested with them a good space. For winter was at hand and drove them to abide quietly in such convenient place as they could get. Now when word was brought to king Ecgbert, that the bishop, whom they had desired of the Pope of Rome was come, and rested in France, he sent thither strait way Redfride his lieutenant to bring and conduct him. Who when he came thither, took Theodore with the licence of Ebroinus, and brought him to the port that is named Quentavic. Where they continued a space, because Theodore was weak, sick and weary. And as soon as he began to recover health again, they sailed to England. But Ebroinus with held back Adrian, suspecting he had some embassy of the Emperors to the kings of England against the realm of France whereof at that time he had special care and charged. But when he found in deed that he had no such thing, 
The Augustins in Caunterbury.  he dismissed him and suffered him to go after Theodore. Who as soon as Adrian came to him, gave him the monastery of S. Peter th'apostle, where, (as I have mentioned before) the archbishops of Cauntourbury are wont to be buried. For the Pope Apostolic had required Theodore at his departing, 
Dominus Pap● Apostolicus.  to provide and geane Adrian some place in his diocese, where he and his company might commodiously continue and live together.   

How Theodore visited the country, and how the churches of England received the true Catholic faith, and began also to study the holy scriptures, and how Putta was made bishop of Rochester for Damian.  
The 2. Chap.  
THeodore came to his church the 2. year after his consecration, the xxvij. 
The duty of a Bishop.  day of may being sunday, and continued in the same xxi. years, three months, and xxuj. days. And strait way he visited all the country over where soever any english people dwelled (for all men did most gladly receive him and hear him) and having still with him the company and help of Adrian in all things, did sow abroad and teach the right ways and paths of good living, 
Theodore the first Primate of all England.  and the canonical rite and order of keeping the feast of Easter. For he was the first archbishop, unto whom all the whole church of the English nation did consent to submit themselves. And because both he and Adrian, as we have said, were exceeding well learned both in profane and holy literature, they gathered a company of disciples or scholars unto them, into whose breasts they daily did power the flowing waters of wholesome knowledge. So that beside the expounding of holy scripture unto them they did with all instruct their hearers in the sciences of music, Astronomy, and algorithm. In the tongues they so brought up their scholars, 
The felicity of the english church, under Theodor the archbishop of Canterb.  that even to this day some of them yet living can speak both the Latin and Greek tongue as well as their own in which they were borne. Neither was there ever since the English men came first to Britain, any time more happy than at that present. For England then had most valiant and Christian princes, It was feared of all barbarowse and foreign nations. The people at home was all wholly bend to the late joyful tidings of the kingdom of heaven. And if any man desired to be instructed in the reading of holy scriptures, there lacked not men expert and cunning ready to teach him. 
Singing in churches through out all England.  Again at this time the tunes and notes of singing in the Church, which until than were only used and known in Kent, began to be learned through all the churches of England. The first master of song in the churches of Northumberland (except james whom we spoke of before) was Eddi surnamed Stephen, who was called and brought from kent by Wilfride a man most reverend, which first among all the bishops that were of the English nation, did learn and deliver the Catholic trade of life to the English Churches. Thus Theodore viewing over and visiting each where, did in convenient places appoint bishops, and with their help and assistance together, amended such things as he found not well and perfect. And among all other when he reproved bishop Chadd●, for that he was not rightly consecrated, he made most humble answer, and said: If you think that I have taken the office of a bishop not in dew order and manner, I am ready with all my heart to give up the same, for I did not think myself ever worthy thereof, but for obedience sake being so commanded I did agree although unworthy to take it upon me. Which humble answer of his Theodore hearing, said that he should not leave his bisshopricque, but did himself supply and complete his consecration after the right and dew Catholic manner. The very same time in which after the death of Deusdedit, 
Bishop Chadd a man of great humbleness.  an archbishop of Caunterbury was sewed for, consecrated, and sent from Rome, Wilfrid also was sent from England to France there to be consecrated. Who because he returned into kent before Theodore, did make priests and deacons until the time that the archbishop himself came to his see. Who at his coming to the city of Rotchester where the see had been now long vacant by the death of Damian, did appoint and consecrate bishop there, a man better skilled in the ecclesiastical discipline, and more given to plain and simple sincerity of life, than any thing politic in worldly affairs. His name was Putta, a good church man, and cunning in music after the Roman use, which he had learned of Pope Gregory's scholars.   

How Chadda afore mentioned was appointed bishop of the Marshes or middleenglishmen and of his life, death, and burial.  
The 3. Chap.  
AT that time was Wulpher king of the Marshes, 
Lincoln diocese, and Lichfield, and Worceter.  who after the death of jaruman, desired of Theodore to have an other bishop appointed for him and his. But Theodore would not consecrate them a new bishop, but desired king Oswin, that Chadde might be their bishop, who at that time lived quietly in his monastery at Lesting, and Wilfrid ruled the diocese of york, and also of all Northumberlande, and of the Pictes too, as far as king Oswines dominion did reach. And because the said most reverend bishop Chadde was wont always to preach and do the work of the gospel more walking a foot where he went, than on horseback, Theodore willed him to ride, when so ever he had any journey to take. But he refusing utterly so to do for the exceeding desire and love that he had of that holy labour and travail, Theodore himself did lift him on horseback with his own hands, knowing him in deed to be a very holy man, and so compelled him to ride whether need required. Chadd being thus made bishop of the Marshes, the middle english men and of 
* Lincoln shear.  Lindisse, he diligently governed the same after the examples of the ancient fathers in great perfection of life. Unto whom also king Wulpher gave the land of L. tenements to build a monastery with all in the place which is called Etbeare, which is by a wood in the province of Lindisse, where until this day the steps of monastical life which he began and placed there, do yet remain. The seat and chief mansion of the diocese he held at Lichfield, where he died also and was buried, and where until this day cotineweth the see of the bishops that succeed in the same province. This man had made himself not far from the church a certain closet and private mansion, in which as often as he was at leisure from the business and ministery of the gospel, he was wont to pray and read secretly with a few, that is to say, seven. or viii. brethren with him. And when he had governed the church most worthily in that province two years and an half, by the dispensation and appointment of God above, that time came, which the Ecclefiastes speaketh of: 
Eccles. 3.  There is a time to lay abroad stones, and a time to gather them together again. For there came a plague sent from God, which by the death of the body removed the live stones of the church from the earthly places to the celestial building in heaven. For very many of the church of this most reverend bishop were taken out of this life. And when his hour was come to, that he should pass out of this world to our Lord, it happened on a certain day, that he abode in the foresaid closet, and had no more but one brother with him, whose name was Owen, all the rest of his fellows being returned to church, as the cause and hour required. This same Owen was a monk of great perfection, and one that had forsaken the world with pure intent and hope of the reward of heaven, a man for all points worthy to whom God in special wise might reveal and show his secrets, and well worthy to whose words the hearers may give credit. For coming with Queen Edildride from the province of the East English, and being the chief off her servants, and governor of her house, for the great zeal of faith that increased in him determining with himself to renounce the world, did in deed accomplish the same not slackly and negligently, but in such sort uncladd himself of worldly matters, that forsaking all that ever he had, being clothed but with plain and poor apparel and bearing an hatchet or axe in his hand, came to the monastery of the same most reverend father, called Lestinghe. For he signified that he would entre into the monastery not for ease and idleness, as some do, but to travail and labour: which thing he well showed and proved in his doings: for the less able and apt that he was for the study and meditation of the scriptures, the more diligent and painful he was to work with his hands. Finally his reverence and devotion was such that the bishop accepted him for one of his brethren to accompany him with the other few in the foresaid closet. Where while they with in were occupied in reading and prayer, he without did those things abroad that were necessary to be done. And on a certain day as he was doing some such thing abroad, the rest being gone to church, as I began to say, and the bishop being alone in the oratory of the house, occupied in reading or prayer, this Owen heard suddenly (as he after told) a most sweet noise of voices singing and rejoicing coming down from heaven to the earth: the which voice, he said, he first heard beginning from the south east, that is, from whence the depth of winter comes, and then by little and little drawing near him, until it came to the roof of the oratory where the bishop was, where it entered, filled it within, and compassed it all round about. Whereat giving earnestly mind to mark the thing that he heard, he did again as it were about an hour after hear the same joyful song go up and ascend from the roof of the said oratory, and return up to the heavens the very same way that it came, with unspeakable sweetness. Whereat as he mused a space and was as it were astoned, imagining and devising deeply in his mind what this might be, the bishop opened the oratory window, and as he used to do, made a noise and sign with his hand, and bad some man come into him, if there were any body without. Then came he strait way, to whom the bishop said: Go to the church quickly, and cause those seven. brethren to come hither, and come you with them to. And when they were come, first he admonished them to keep among themselves, and toward all faithful folk the virtue of charity and peace, and also with unweary continuance to follow the rules and orders of monastical discipline, which they had either learned of him, and seen in him, or found in the doings or sayings of the former fathers. And then did he tell them moreover, that the day of his departing was very nigh at hand. For that most lovely jest, quoth he, who was wont to visit our brethren, hath vouchsafed this day to come to me also, and to call me out of this world. Wherefore go your ways to church again, and speak unto the brethren that with their prayers they both commend unto our Lord my departing, and remember also with fasting, watching, prayers, and good works to prevent their own departing the hour whereof is uncertain. And when he had spoken these and more like words, and that the brethren had taken his blessing, and were gone forth very heavy and sad, he that only heard the heavenly song, came in again, and casting himself flat on the ground, said: I beseek you good father, may I be so bold as to ask you a question? Ask what you will, quoth he. Then, quoth the other, I pray you tell me, what was that song which I heard of that joyful company descending from heaven upon this oratory, and after a time returning to heaven again. He answered and said to him: If you have heard the voice of the song, and understood the coming of the heavenly companies, I command you in the name of our Lord to tell no man hereof before my death. They were in deed the spirits of angels, which came to call me to the heavenly rewards, which I have always loved and longed for, and after seven. days they have promised to come again and take me with them. The which was in deed fulfiled even as it was foretold him. For strait way was he taken with a feyntnes of body, which daily grew more grievous upon him and the seven. day (as it had been promised him) after he had first forewarded his departing with the receiving of the body and blood of our Lord, 
How seling before death.  his holy soul loosed from the prison of the body was carried and lead (as we may well believe) of the company of Angels to the joys everlasting. And it is no marvel, if he gladly beheld the day of death, or rather the day of our Lord, which day he did always carefully look for till it came. For among his manifold merits of chastity and abstinence, of preaching, 
The great fear of God in B. Chadd.  of prayer, of wilful poverty, and other virtues, he was so far humbled to the fear of our Lord, so much mindful of his later end in all his works, that (as a certain brother named Trumbert was wont to tell me, one of them that read the scriptures to me, and was brought up in his monastery and government) if perhaps while he were reading, or doing some other thing, there rose any sudden great blast of wind, by and by would he call on the mercy of our Lord, and beseek him to have pity on mankind. But and if there came a blast yet more vehement, then would he shut up his book and fall down on his face, and set himself more fervently to prayer. And if any stronger storm or blustreing shower continued long, or that lightning and thunders did make both the earth and air to shake for fear, than would he go to church, and earnestly set his mind to prayer and saying of psalms, until the air waxed clear again. And when some of his company asked him, why he did so: Have ye not read, quoth he: That our Lord hath thundered from heaven, 
Psal. 17.  and the most high hath given his voice? He hath sent out his arrows, and scattered them abroad, he hath multiplied lightening and troubled them? For our Lord moveth the air, raiseth up winds, shooteth out lightenings, thundereth from heaven, to stir up the creatures of the earth to fear him, to call again their hearts to the remembrance of the judgement to come, to pluck down their pride, and abate their boldness, and thus to bring to their minds that terrible time, when both heavens and earth shall burn, and himself come upon the clouds with great power and majesty to judge both the quick and the dead. And therefore, quoth he, it behoveth us with dew fear and love to yield and give place to his warning from heaven that as oft as he trowbleth the air, and lifteth up his hand as it were threatening to strike, and doth not yet strike, we straight way call upon his mercy, and bolting out the very bottom of our hearts, and casting out the dregs and relics of sin, do carefully provide that we never deserve to be stricken at all. With the revelation and relation of the foresaid brother concerning the death of this bishop, the words also of Ecgbert the most reverend father do well agree, of whom we spoke before. Which Ecgbert at the time when the said Chadda was a youngman, and himself of like age to, did in Ireland straightly lead a monastical life both together in prayers, continence, and meditation of the holy scriptures. But Chadda being afterward returned to his country, Ecgbert abode there still as a pilgrim for our lords sake unto the end of his life. Now a long time after there came to visit him from England a certain most holy and virtuous man named Higbalde, 
Lincoln shear.  who was an Abbot in the province of Lindisse. And as they talked together of the life of the former fathers, as is the manner of such holy men to do, and gladly would wish to follow the same, they fell upon mention of the most reverend bishop Chadda. And than said Ecgbert: I know a man yet remaining alive in this Island, which when brother Chadda passed out of the world, did see a company of Angels descend from heaven, and take up his soul with them and returned again to the celestial kingdoms. Which vision whether Ecgbert meaned to be seen of himself, or of some other, it is to us uncertain: yet while so worthy a man, as he, said that it was true, 
charity believeth all things 1. Cor. 13.  the thing itself can not be uncertain unto us. Thus died Chadda the vj. day of March, and was buried first by S. Mary's Church, but afterward his bones were removed into the church of the most blessed Saint Peter chief of th'apostles, the same church being finished. In both which places in token of his virtue often miracles of healing sick folk are wont to be wrought. 
Miracles at the tomb of S. Chead.  And of late a certain man that had a frenzy, and ran up and down wandering every where, came thither at an evening, and by the ignorance or negligence of them that kept the place, lay there all the night, and the next morning came out well in his wit, and declared, to the great wonder and joy of all men, that there he had by the gift and goodness of our Lord gotten his health. The place of the sepulchre is covered with a wooden tomb made like a little house, having an hole in the side, at which they that come thither for devotion's sake are wont to put in their hand and take out some of the dowste. The which they put into water and than give it to drink to sick beasts or men, whereby the grief of their sickness is anon taken away, and they restored to their joyful desired health. In the place of B. Chadda Theodore consecrated and ordained Winfrid a vertuowse and sober man, to rule and have the office of a bishop as his predecessors had before him over the provinces of the Marshes and middle english and also of Lindisfar dioecese. 
Lincoln diocese.  In all which countries Wulpher (who yet lived) did hold the crown and sceptre. This Winfrid was of the clergy of the same bishop whom he succeeded, and had executed the office of deacon under him no small tyme.   

How by shop Colman leaving England, made two monasteries in Scotland, one for Scots, and an other for the English men that he had brought with him.  
The. 4. Chap.  
IN the mean time bishop Colman who was a Scottish bishop, left England and took with him all the Scots that he had gathered together in the I'll of Lindisfar, 
Holy Ilond  and about thirty. english men also, which were all brought up in the orders of monastical life and conversation. And leaving in his own church certain brethren he came first to the isle of Hij from whence he was first sent to preach the word of God to the English men. Afterward he went to a certain little I'll, which lieth on the west side, cut of a good way from Ireland, and is called in the scottish tongue, Inhisbowinde, that is to say, Whitecalfe I'll, In to which he came, and built a monastery, and placed the monks in the same, which he had brought with him and gathered of both nations. Which bicawse they cold not agree together, for that the Scots in summer time when harvest was getting in, would leave the monasteries and go wander abroad in places of their acquaintance, and than at winter would come again and require to enjoy in common such things as the english men had provided and laid up, Colman seeking remedy for this discord, and viewing all places far, and near, found at length in Ireland a meet place for his purpose, called in the Scottish tongue Magio. Of that ground he bought a small parcel to build a monastery therein, of the Earl that possessed the same upon this condition with all that the monks there abiding should remember in their prayers the Lord of the soil, who let them have that place. Thus the monastery being speedily erected by the help of the Earl and of all such as dwelled thereby, he placed the Englishmen alone therein, the Scots being left in the foresaid Island. The which monastery unto this day is holden of Englishmen, and is the same which is commonly called Iniugeo, being now much enlarged and amplified of that it was at first. This monastery also (all things being since, brought to a better order) hath in it at this present a notable company of virtuous monks, that come thither out of England, and live after the example of the worthy old fathers, under their rule and appointed Abbot, in great continency and sincerity, getting their living with the labour of their own hands.   

Of the death of king Oswin and king Egbert, and of the Synod made at Hereford, at which the archbishop Theodore was chief and precedent.  
The. 5. Chap.  
THe year of the incarnation of our Lord 670. 
An. 670.  which was the second year after that Theodore came to England, Oswy king of Northumberland was taken with a grievous sickness, whereof he died, the year of his age. lviij. Who at that time bore such love and affection to the Apostolic see of Rome that if he might have scaped his sickness, he purposed to go to Rome and to end his life in those holy places there, having for that purpose entreated bishop Wilfride to be his guide in his journey, and promised him a great sum of money to conduct him thither. But he departed this life in that sickness the xv. day of February, and left Egfride his son inheritor of the realm. In the third year of whose reign Theodore gathered a Council of bishops with many other doctors and prelate's of the church, such as diligently studied and knew the canonical statutes and ordinances of the fathers. Who being assembled together, he began, with such mind and zeal as became a bishop, to teach diligently to observe those things that were convenient for the unity and peace of the church. The form and tenor of which Synod is this.  
In the name of our Lord God and Saviour Christ jesus who reigneth and gowerneth his church for ever, 
The first Synod or Convocation of the english church.  it seemed good unto us to assemble ourselves together according to the custom prescribed in the ecclesiastical Canons, to treat of necessary affairs of the church, we the bishops undernamed, that is, I Theodore although unworthy, appointed by the See Apostolic, archbishop of Caunterbury, our fellow priest and brother the most reverend bishop of the Eastenglish, B. Bisi, our fellow priest and brother Wilfrid bishop of the Northumbrians, by his deputed legates present. Also our fellow priests and brethren Putta bishop of Rochester, Leutherius bishop of the West Saxons, and Winfrid bishop of the Marshes or Middleenglish men, we all being assembled together, and placed every one in order in the church of Hereforde, the xxiv. of September, in the first Indiction, I beseek you, said I, most dearly beloved brethren, for the fear and love of our Redeemer, let us all in common treat and debate such things as appertain to the right faith, keging uprightly and straighly the decrees and determinations of our learned ancestors and holy fathers. These and such like things for the preservation of charity and unite among us, and in the church when I had said, and made an end of that exhortation and preface. 
The determinations of the holy fathers to be followed.  I demanded of each of them in order, whether they agreed to keep those things, which are canonically decreed of the ancient fathers of old time. Whereto all our fellow priests answered, and said. It pleaseth us all very well, that those things which the canons of the holy fathers have defined and appointed, we all do keep and observe the same. And then strait way did I bring forth unto them the book of canons, and out of the same book I showed, before them ten articles, which I had noted out of diverse places, because I knew them to be most necessary for us, and I besought them, that the same mougthe be received and kept diligently of all men.  
The first article was, that we all in common do keep the holy feast of Ester on the sunday after the xiv. day of the moon in the month of March. The second that no bishop should have aught to do in an others diocese, but be contented with the charged of the people committed unto him. The third, that no bishop should molest or any wise trouble such monasteries as were consecrated and given to God, nor violently take from them aught that was theirs. The fourth, that monks should not go from place to place, that is to say, from one monastery to an other, unless by the leave of their own abbot, 
Vow of obedience ● religion.  but should continue in the obedience which they promised at the time of their conversion and entering into religion. The fift, that none of the clergy forsaking his own bishop should run up and down where he list, nor when he came any whither, should be received without letters of commendation from his diocesan. And if that he be once received, and will not return being warned and called both the receiver and he that is received shall incur the sentence of excommunication. The sixth, that such bishops and clerks as are strangers, be content with such hospitality as is given them, and that it be lawful for none of them to execute any office of a priest, without the permission of the bishop in whose diocese they are known to be. The seventh, that whereas by the ancient decrees a synod and convocation ought to be assembled twice a year, yet because diverse inconveniences do happen among us, it hath seemed good to us all, that it should be assembled onse a year the first day of August at the place called Clofeshooh. The eight, that no bishop should ambitiously prefer himself before an other, but should all acknowledge the time and order of their consecration. In the ix. article it was generally entreated, that the number of bishops should be increased, the number of Christian folk waxing daily greater, but hereof at this time we said no farther. The x. for marriages, that noman commit adultery, nor formication, that noman forsake his own wife, but for only fornication, as the holy gospel teacheth. And if any man put away his wife being lawfully married unto him, if he will be a right Christian man, let him be joined to none other: but let him so continue still sole, or else be reconciled again to his own wife. And thus these articles being in common treated of, and agreed upon, that no offence of contention should rise from any of us hereafter, or any other decrees should be published in stead of these, it seemed good, that each of us should confirm these things that were decreed, subscribing thereto with his own hand. Which sentence and some of our appointment I gave Titillus the notary to write out. yeven the month and Indiction above written. Who soever therefore go about any wise to do against this ordinance and sentence prescribed according to the decrees of the canons, and confirmed also with our consent and subscribing of our hands, let him know himself in so doing to be excluded from all charge and office of priesthood, and also from our fellowship and company. The grace of God keep us safe, living in the unity of his holy church. This synod was kept the year from th'incarnation of our Lord 673. 
An. 673.  in which year Ecgbert king of kent died in julie, and his brother Loather succeeded him in the kingdom, the which he enjoyed xj. years and seven. months. Bisi also Bishop of the East english, who was present at the foresaid Synod, did succeed Bonifacius, of whom we made mention above. This Bisi was a man of much holiness and devotion, and when Boniface was dead after he had been bishop xvij. years this man was made bishop in his place, being consecrated and appointed there to by Theodore. This Bisi yet living, but grievously vexed with sickness in such sort that he could not execute the office of a bishop, two other for him Aecci and Badwine were chosen and consecrated bishops: from which time unto this day that province hath been wont to have two bishoppse.   

How Winfride was deposed, and Sexulfe made bishop in his place, and Ercanwald made bishop of the East Saxons.  
The. 6. Chapter.  
NOt long after these things were done Theodore th'archbishop being off ended with Winfrid bishop of the Marshes, 
Theodore the archbishop of Caunterbury deposeth Winfride bishop of Lichefilde etc.  for a certain crime of disobedience, deposed him of his bishopric, not many years after that he had received the same, and in his place appointed Sexulphe for bishop, who was the builder and Abbot of the monastery, that is called Medes hansted in the country of the girvians. Which Winfride being deposed, returned to his monastery, which is named Artbearue, and there ended his life in holy conversation. At that time also, when Sebbe and Sighere of whom we spoke before ruled the east Saxons, 
Essex.  th'archbishop appointed over them Earconwald to be their bishop in the city of London. 
Saint Erkenwalde the 4. bishop of London.  The life and conversation of which man both before he was bishop, and after, was reported and taken for most holy, as also even yet the signs and tokens of heavenly virtues and miracles do well declare. For until this day his horselitter, being kept and reserved by his scholars, wherein he was wont to be carried when he was sick and weak, doth daily cure such as have agues or are diseased any otherwise. And not only the sick parties that are put under or laid by the said horselitter be so healed, but also the chips and pieces that are cut of from it and brought to the sick folk, are wont to bring them speedy remedy. This man before he was made bishop had builded two goodly monasteries, one for himself, and an other for his sister Edilburge, and had instructed and disposed them both very well with good rules and disciplines. That which was for himself was in Surry by the river of Thems, at the place that is called Crotesee, that is to say, the isle of Crote. And that other for his sister in the province of the East Saxons, 
Berking in Essex  at the place that is called Berching where she should be a mother of nuns. And so in deed after she had taken upon her the rule of the said monastery, she behaved herself in all things as became one that had a bishop to her brother, both for her own vertuowse living, and also in the good and godly guiding of them that were under her charged. Which thing was also well proved by miracles from heaven.   

How in the monastery of Berking it was showed by a light from heaven in what place the bodies of the nuns should be buried.  
The. 7. Chapter.  
FOr in this monastery many wonderful signs of virtues and miracles were showed, which for the memory and edifying of thaftercomers are yet kept of many men, being written of them that knew the same. Some of the which we will also put in our ecclesiastical history. When the tempest of the same plague so often mentioned, storming over all the island, came to this monastery and had entered upon that part thereof where the men did live, and daily one or other was taken out of the world to our Lord, this good mother being careful of her company, at such time as also the same visitation of God touched that part of the monastery, in which the flock of God's hand maids dwelled by themselves, from the men's company, began oft times in the covent to ask the sisters in what place about the monastery they would have their bodies to be laid against such time as it showlde happen them to be taken out of this world with the same hand of God's visitation as other were. And when she could get no certain answer of the sisters, although she often inquired the same of them, she received both herself and all the rest with all, a most certain answer of God's provision from above. For after matins was done, on a certain night, as these handmaids of Christ went forth of the chapel to the graves of the brethren that were gone out of this life before them, and did sing their accustomed lauds and praises to our Lord, behold suddenly a light sent down from heaven like a great sheet came upon them, and struck them with so great a trance, that for very fear they stopped and left of their song that they sang. And the brightness of that shining light, to which in comparison the son at midday might seem but dark, being not long after lifted up from that place, went to the sowth part of the monastery, that is to say, the East end of the chapel, and there abiding a while, and covering those places, withdr●we itself up to heaven so plain to all their sights, that none of them all dowbted, but that the very light which should lead and receive up into heaven the souls of Christ's handmaids, did also show a place for their bodies to rest in, and abide the day of resurrection. The brightness of this light was so great, that a certain elderly man one of the brethren who at that time with an other younger man was in their chapel, reported, that the beams thereof entering in at the morning through the chinks of the doors and windows, did seem to pass all brightness of the day light.   

How a little boy dying in the same monastery called a certain virgin that should follow him, and how an other virgin at her departing did see a part of the light to come.  
The. 8. Chap.  
THere was in the same monastery a child about three years old, or not past, named Esica, which because of his age being yet a very infant, 
Children brought up in Nō●eries.  was wont to be brought up in this house of virgins that were dedicated to God, and to be occupied in meditation among them. This child being stricken with the foresaid plague, when he came to the last pangs of death cried out, and spoke to one of these holy virgins of Christ, naming her as if she were present by her own name, Eadgit, Eadgit, Eadgit, and therewithal ended this temporal life, and entered into life eternal. But that virgin which he called at his death, strait way in the place where she was, being taken with the same sickness, the very same day that she was so called, was taken out of this life, and followed him, that had called her, to the kingdom of heaven. Moreover a certain one of the same handmaids of God being taken with the said disease and now brought to the last point, began suddenly about midnight to cry to them that did keep and watch her, desiring them to put out the candle that stood there burning. And when she had oft times so called unto them, and yet none of them would do as she bade them: I know, quoth she at the last, that ye think me thus to speak, as if I were not in my right mind. But do ye well know that I speak not so. For I tell you very truly, that I see this house filled with so great a light, that that candle of yours seemeth to me altogether dim and without light. And when none of them did yet awnswere unto these sayings of her, nor follow her bidding, well, quoth she again, let that candle stand burning as long as ye list. But yet know ye well, that the same is not my light. For my light shall come unto me when the morning beginneth to draw near. And therewithal she began to tell, that a certain man of God appeared unto her, which died the same year, and said to her, that when the morning drew near she should depart hence to the everlasting light. The truth of which vision was so tried and proved by the death of the maiden, about the appearing of the day light.   

What signs were showed from heaven, when the mother of that company departed this world.  
The 9 Chap.  
NOW when the godly woman Edilburge mother of these holy professed nuns should also be taken out of this world, a wonderful vision appeared to one of the sisters whose name was Thorithgid, the which had now many years continued in the same monastery, and always was diligently occupied in serving God with all humility and sincerity, and in helping the said mother to keep good order and discipline, with instructing or correcting the younger sort. The virtue of which woman, that it might, as the Apostle saith, 
2. C●. 1●.  be made perfect in infirmity, she was suddenly taken with a very grievous sickness of body, and was therewith very sore tormented by the space of ix. years, through the merciful provision of our redeemer, 
Sin purged by pain in this life.  to this end, that what so ever spot of defiling sin had through ignorance or negligence any thing long remained in her among her virtues, it might all be parboiled out by the fire of long tribulation. This same woman on a certain night, when the day light began a little to appear, as she went out of her chamber that she abode in, saw plainly as it were a corpse, brighter than the son, wound up in a sheet and carried upward from the dortery where the sisters were wont to reaste. And as she diligently marked what it should be that drew up this vision of the glorious body which she beheld, she saw as it were certain cords brighter than gold, which drew it up so high, till it was taken into the open heavens, and than she could see it no longer. Which vision when she thought upon with herself, she doubted no whit, but some person of that company should die shortly, whose soul should be lifted up to heaven by the good works it had done, 
Good works.  even as by golden cords. Which thing happened so in deed. For not many days after, the mother of that covent, for the love that God bore her was delivered out of the prison of this flesh. Whose life was certainly such, that no man which knew it, can doubt, but that the entering in to the heavenly mansion was open unto her going out of this life. There was also in the same monastery a certain holy Nun, both noble for the dignity of this world, and more noble for the love that she had of the world to come. The which many years was so bereafte of all use of her limbs, that she was not able so much as to move one part of her body. This Nun when she knew that the body of the reverend Abbess was brought and laid in the church until it should be buried, desired that she might be carried thither, and be laid by the same, bowing down as folk do at their prayers. Which thing being done, 
* The like manner of devotion used Constantia a holy woman at the ●●mbe of Hilarion the monk, as S. Hierom recordeth, in the life of Hilarion written by him. Tom. 1.  she spoke to the Abbess as if she had been alive and desired her to obtain of the mercy of the pitiful Creator, that she might be loused and rid of so great and so long torments. And not long after her petition was heard and granted: for xii. days after she was taken out of this life also, and received everlasting reward in change of those temporal afflictions. Now when Torithgid the foresaid handmaid of Christ had lived three year more after the death of the Abbess, she was so far pined away with the sickness that we spoke of before, that the skin and bones did scant cleave together. And at last the time of her departing being now at hand, she could not only stir none of all her limbs, but was speechless and could not move her tongue. In which case as she lay three days and as many nights, suddenly being relieved with a ghostly vision, she opened her mouth and eyes, and looking up to heaven begun thus to speak to the vision which she saw. Thy coming is to me mo●● joyful, and thou art heartily welcome. And when she had so said, she held her peace a little, as it were abiding for an answer of him whom she saw and spoke to. And then as it were a little angrily she said again: I can not gladly suffer this. And straightway holding her peace a little, she spoke the third time and said: If it may not by any means be to day, I beseech the that the mean time be not long delayed: wherewith holding her peace a little as she had done before, she ended and concluded her talk thus. And if it be fully so appointed, and that this sentence and order can not be changed, I beseek thee that there be no more but only this next night between. After which words, being demanded of them that sat about her, to whom she spoke, forsooth, quoth she, to my most dear mother Edilburge. Whereby they understood she came to bring her word that the time of her passing hence was nigh. For even as she made request, after one day and one night passed, she was delivered both of the bond of the flesh, and of her sickness, and entered into the joys of eternal bless.   

How a certain blind woman praying in the Churchyard of the same monastery, received her sight.  
The. 10. Chap.  
IN the place and office of Abbess Edelburg succeeded a devout handmaid of God named Hildilhid, the which many years even till her very great and extreme age, governed the same monastery exceeding diligently, both in keeping of regular discipline and order, and also in providing such things as appertained to daily uses. This woman, because of the straightness of the place wherein the monastery was built, thought good to have the bones of the holy monks and handmaids of Christ which were there buried, taken up and removed all to the church of the blessed mother of God, and there to be buried and laid in one place. In which place how often the brightness of the heavenly light appeared, how often and how great a flagrant odour of a marvelous sweet savour, and what other miracles were there showed, who so will know and read, he shall find the same abundantly in that book, out of which we have taken these things. Yet my think I can in no case let pass a miracle of one, that was healed, which miracle (as the same book declareth) was wrought in the churchyard of the said religious house. There dwelled an Earl thereby, whose wife had a certain darkness suddenly comen over her eyes, the grief whereof daily increasing she was so far troubled and molested therewith that she could not see any little light at all. 
Behold how far different the faith of our primitive church is from the false faith of protestants.  This lady remaining a space in this blindness, it came suddenly to her mind on a time, that if she were brought to the monastery of the holy virgins, and there prayed at the relics of the Saints, she might receive her sight again. And she made no delay, till she had strait fulfilled that which she had ones conceived in her mind. For being lead by her maids to the monastery (being hard by adjoining) where she had full belief to be holpen and healed, she was strait brought into the churchyard. And as she prayed there for a space on her knees, her petition was heard and obtained anon. For rising up from her prayer before she went out of the place, she received the benefit of her sight that she sought. And where she was lead thither by the hands of her waiting maids, 
Note the judgement of S. Bede  she went joyfully home by herself without any guide: so that it might seem that she had lost the light of this world only for this end, that she might show by her healing, what and how great the light is that Christ's Saints have in heaven, and what grace of power and virtue.   

How Sebbi king of the same province ended his life in monastical conversation.  
The. 11. Chapter.  
AT that time, as also the foresaid book showeth, there reigned over the East Saxons a man very devout and godly named Sebbi, of whom we made mention above. For he was very much given to exercises of religion, and virtue, to much and often prayer, and to charitable almsdeeds, esteeming the solitary and monastical life before all the richesse and honours of a kingdom. Which kind of life he had taken long time before, and given up his kingdom had not the self-willed mind of his wife refused to separate from him. And therefore some men thought (as it had been often said) that a man of such a nature and well disposed mind, was more meet to be made a bishop then a king. Now when this soldier of the ecclesiastical kingdom had passed over thirty. years in his temporal reign, at length he died. But first he admonished his wife, that then at least they should wholly give themselves both together to serve God, whereas they could no longer now enjoy or rather serve the world together. Which thing when he had with much a do obtained of her, he came to the bishop of London named Waldher who had succeeded Erconwald, and at his hand and blessing received the habit of religion, which he had long desired. To which bishop he brought a great sum of money to be bestowed and given to the poor, reserving nothing at all for himself, but rather desiring to remain poor in spirit for the kingdom of heaven. And when he perceived the day of his death to be at hand, because the foresaid sickness grew on still upon him, for the princely haught courage that he had, he began to fear least at his death through the bitter pang of the same, he might hap either to utter with his mouth, or with some other part of his body do any thing, that were not meet and comely for his person. And therefore he sent for the bishop of London, where he also then continued, and desired him that at his departing and passing out of this world, there should be no more present but the bishop himself, and two of his chapplens. Which thing when the bishop had promised most gladly to do, not long after, the said man of God setting himself to sleep, saw a comfortable vision, which took from him all care of the foresaid fear and showed him moreover on what day he should end this life. For he saw (as he after reported himself) three men come to him arrayed in bright shining clothing, and one of them, while his fellows, that came with him, stood by and asked how the sick man did whom they came to visit, sat before his bed and said, that his soul should depart from the body both without pain, and also with great light and brightness. And he farther also declared unto him that he should die the third day after. Both which things (as he learned by the vision) were so fulfilled in deed. For the third day ensuing when the ix. hour was come, suddenly as if he had fallen in to a soft sleep he gave up the ghost without feeling any grief at all. And whereas for the burial of his body, they had prepared a tomb of stone when they began to lay his body in it they found it to be longer than the tomb by the quantity of an handbreadth. They hewed therefore the stone as much as they might, and made it longer than it was about two finger's breadth, but yet it could not receive the body not so neither. Whereupon because of this distress of burying him they were minded, either to seek an other tomb, or else, if they might, to gather in the body by bowing of the knees, that so it might be holden and received of the same tomb. But a wonderful case happened, and not without the working of God from heaven, the which kept them from doing any of those things. For suddenly, the bishop standing by and the said kings son a monk also Sighard by name, which after him reigned with his brother Frede, and also a great company of other men, the very same tombstone was found to be of a fit length for the quantity of the body. Yea and so much that at the head there might also a pillow be laid between: and at the feet there remained in the tomb beside the body about the quantity of four fingers. And thus was he buried and Laid in the Church of the blessed doctor teacher of the gentiles S. paul, by whose good lessons he being taught had learned to labour and long for the joys of heaven.   

How after Eleutherius, Heady was made bishop of the west Saxons, after Putta Quichelmus was made bishop of Rotchester, and after him Gebmund, and who were bishops in Northumberland at that tyme.  
The 12. Chap.  
THe fourth bishop of the westsaxons was Eleutherius. For the first was Birinus, the second Agilbert, the third Wini. After the departure of king Cenwalch in whose reign the said Eleutherius was made bishop, certain Lords usurped the kingdom, and divided it between them, and so held it about x. years. In their reign died this bishop, and Heady was put in his place, and consecrated bishop by Theodore in the city of London. In the time of whom being bishop, Ceadwalla did overcome and put out the said usurpours, and took the kingdom to himself. And when he had kept the same for the space of two years, at last pricked and stirred with the love of the kingdom of heaven, he left it, while the same bishop did yet govern the diocese and went unto Rome and there ended his life, as it shallbe told more at large hereafter. In the year of th'incarnation of our Lord 677. 
An. 677.  Edilred king of the Marshes or middleland englishmen came into kent with a terrible and fell host, not only spoiling the country, and profaning the churches and monasteries without any respect of pity or fear of God, but also ransacking with the same general ruin the city of Rotchester, whereof Putta was bishop, howbeit at that time he was not there. Who when he heard hereof, that his Church was spoiled, and all things taken away and ryffled, he went unto Sexwolfe bishop of the Marshes, and received of him the possession of a certain church and a little piece of ground, and there ended his life in peace and rest not taking any care at all for the restoring of his bishopric, for (as we have above said) he was a man more given to ecclesiastical and spiritual, than to worldly and temporal matters. And so he lived quietly and only served God in the same church, going sometimes abroad, where he was desired, to teach verses and hymns of the church. In his place did Theodore consecrate William bishop of Rotchester. Who not long after for scarcity and lack of things necessary departed from the bishopric, and went his way thence, in whose place Theodore ordained Gebmund bishop. The year of th'incarnation of our Lord 678. 
An. 678.  which was the viii. year of the reign of king Ecgfride, there appeared in the month of August a blazing star, the which continued three months, rising in the mornings, and giving forth as it were an high pillar of a glistering flame. In which year also through a certain dissension that rose between king Ecgfride, and the most Reverend bishop Wilfride, the said reverend father was put out of his bishopric, and two other appointed bishops in his place over the province of Northumberlande, 
The dioceses of York, Carlele and Dyrham. Holy ●●nd.  the one named Bosa to govern the Deires, and the other named Eata for the Bernices, which Eata had his see at york, and Bosa at the Cathedral church of Hagulstald or Lindisfarne which two men were both taken out of the cloister of monks and called to this degree. And with them also was Eadhed made bishop over the province of Lindesfar, 
Lincoln shear.  which king Ecgfride had very lately conquered of Wulfhere whom he overcame in battle and put to flight. 
The first bishops of Lincoln.  In which province this man was the first bishop that they had of their own, the next was Ediluine, the third Eadgar, the fourth Emberth, who is there at this present. For before Eadhed came they were in the diocese of bishop Sexwolfe, who was bishop both of the Marshes, and the middle english, but now being put from the government of Lindisse he remained only bishop of the Marshes. These bishops Eadhed, Bosa and Eata were consecrated bishops at york by Theodore th'archbishop, who also the third year of wilfride's departing thence, joined unto them two bishops more, Trumbert at Hagustald, Eata remaining at Lindesfar, and Trumuin over the province of the Pictes, which at that time was subject to the dominion of the english men. But because that Edilrede king of the Marshes recovered the said country of Lindisse again, Eadhed came away thence, and was by Theodore made bishop of the diocese of Rhyppon.   

How bishop Wilfride converted the province of the South Saxons to Christ.  
The. 13. Chap.  
WHen Wilfride was put out of his bishopric, 
The Conversion of Sussex to the faith.  he went and wandered in many places a long time, and came to Rome, and from thence returned into England again. And though because of the displeasure of the said king, he could not get into his own diocese again, yet he could not be kept from doing the office of preaching the gospel. For he went his way to the province of the South Saxons, 
Sussex.  which from kent reacheth southward and westward as far as the West Saxons, containing seven. M. tenements, and was yet at that time living in the paynims law. Unto them did he minister the word of faith and baptism of salvation. The king of the same country, whose name was Edilwach was christened not long before in the province of the Marshes, in the presence and at the exhortation of king Wulfhere. Who also at the font was his godfather, and in sign of that adoption gave him two provinces, that is to say, the isle of wight, and the province of Manures, in the West part of England. By the permission therefore and great rejoicing of the king, this bishop christened the chief Lords and knights of the country. And the rest of the people at the same time or soon after were christened by the priests Eappa, Padda, Bruchelin, and Oidda. The Queen also named Ebba was christened in her I'll, which was in the province of the Viccians: for she was the daughter of Eanfride who was Eanberes brother, which were both christian men, and all their people. But all the province of the South Saxons had never before that time heard of the name of God nor the faith. Yet there was in the country a certain monk, a Scot borne named Dicul, which had a very little monastery in a place called Bosanham, 
In Bosam a monastery before the faith openly received in Sussex.  all compassed about with woods and the sea, and therein a v. or vj. brethren serving God in humble and poor life. But none of the people there did give themselves either to follow their life, or hear their preaching. But when bishop Wilfride came and preached the gospel unto them, he not only delivered them from the misery and peril of eternal damnation, but also from an horrible murrain of this temporal death. For in three years before his coming to that province, it had not rained one drop in all those quarters. Whereby a very sore famine came upon the common people, and destroyed them by hole heaps in most pitiful wise, In so much that it is reported, that diverse and many times xl. or l. 
A miserable famine in Sussex before the faith received.  men in a company being famished for hunger, would go together to some rock or sea bank and there wring their hands in most miserable sort, would cast themselves all down, either to be killed with the fall, or drowned in the sea. 
The first christening in Sussex miraculous.  But on that very day on which the people received the baptism and faith, there fell a goodly and plentiful shower of rain, wherewith the earth flourished again, and brought a most joyful and fruitful year, with goodly green fields every where. Thus their old superstition being laid away, and idolatry blown out and extincted, the hearts and bodies of them all did rejoice in the living God: knowing that he which is the true God, had by his heavenly grace enriched them both with inward and outward gifts and goods. For this bishop also when he came into the country, and saw so great a plague of famine there, taught them to get their sustenance by fishing. For the sea and rivers there about them, had great abundance of fish. But the people had no skill at all to fish for any thing else but eels. And therefore they of the bishop's company got somewhere a sort of eelenettes together, and cast them into the sea, and strait way by the help and grace of God they took CCC. fishes of diverse kinds. The which they divided into three parts, and gave one hundred to poor folk, and an other to them of whom they had the nets, and the third they kept for themselves. By the which benefit the bishop turned the hearts of them all much to love him and they began the more willingly to hope for heavenvly things at his preaching, by whose help and secure they received the gifts and goods of this world. At this time did Edilwach give unto the most reverend bishop Wilfrid, the land of lxxxvij. tenements where he might place his company that were exiles with him. The name of the place was S●●l●se●s. 
Selsee.  The which place is compassed of the sea round about saving on the west, where it hath an entrance into it as broad as a man may cast a stone with a sling. Which kind of place is in Latin called Paeninsula, and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Selsee the first monastery in Sussex now brought to the faith.  When bishop Wilfride had received this place, he founded a monastery there which he did bind to monastical life and rule, and did put therein monks: namely some of them that he had brought with him. Which monastery his successors are known to hold and keep unto this day. For until the death of king Ecgbert, which was v. years space, he continued still in those quarters in great honour and reverence among all men for his good deserving: for he did the office of a bishop both in word and deed. And because the king with the possession of the foresaid place had given him also all the goods and demesnes of the same with the grounds and men to, he instructed them all in the Christian faith and baptized them al. Among the which there were CCC. bond men and bondwomen, whom he did all not only deliver by christening them from the bondage of the devil, but also by giving them their freedom, did louse them from the yoke of the bondage of man.   

How by the prayer and intercession of Saint Oswald the pestilent mortality was taken away,  
The. 14. Chapter.  
IN this monastery at the same time there were showed certain gifts of heavenly grace by the holy Ghost, as in which place the tyranny of the devil being lately expelled, Christ had newly begun to reign. 
Miracles in the monastery of S●●●ee in Sussex.  One of which things we thought good to put in writing to be remembered hereafter, the which in deed the most reverend father Acca was oft times wont to tell me, and affirmed that be had it showed him of the brethren of the same monastery, a man most worthy to be credited. About the same very time that this province received the name of Christ, a sore plague and mortality reigned in many provinces of England, which plague by the pleasure of God's dispensation and ordinance when it touched also the foresaid monastery, which at that time the most Reverend and virtuous priest of Christ Eappa did rule and govern, and that many both of them that came thither with the bishop, and also of such as had been lately called to the faith in the same province of the South Saxons were taken daily out of this life, 
Fasting against the plague.  it seemed good to the brethren to appoint themselves to fast three days and humbly to beseek the mercy of God, that he would vouchsafe to show grace and mercy toward them, and deliver them from this perilous plague and present death, or at least when they were taken out of this world, to save their souls from eternal damnation. There was at that time in the same monastery a certain little boy, that was lately come to the faith, a Saxon borne, which was taken with the same sickness, and had kept his bed no small time. And when the second day of the said fasting and praying was now come, it happened that about seven. a clock in the morning, as the boy was left all alone in the place where he lay sick, suddenly by the appointment of God there vowtsafed to appear unto him the most blessed two chief Apostles S. Peter, and S. Paul. For the boy was of a very innocent and meek mind and nature, and with sincere devotion kept the sacrament of faith which he had received. In this vision the Apostles first saluted him with most gentle words, saying: Fear not, Son, the death, for which thou art so pensive: for we will this day bring thee to the kingdom of heaven. But first thou must tarry till the Masses be said, and after thou hast received thy voyage provision, the body and blood of our Lord, being so released both of sickness and death thou shalt be lifted up to the everlasting joys in heaven. Therefore do thou call for priest Eappa unto thee, and tell him, that our Lord hath heard your prayers and devotion, and hath mercifully looked upon your fasting, neither shall there any one more die of this plague, either in this monastery, or in any of the possessions that adjoin to the same. But as many as belong to you any where and lie sick, shall rise again from their sickness and be restored to their former health, save only thou, which this day shalt be delivered from death, and be brought to heaven to the vision of our Lord Christ, whom thou haste faithfully served. Which thing it hath pleased the mercy of God to do for you, through the intercession of the godly and dear servant of God king Oswald, 
Intercession of saints.  which sometime governed the country of Northumberland most nobly both with the authority of this temporal kingdom, and also in holiness and devotion of Christian piety which leadeth to the everlasting kingdom. For on this very day the same king being bodily slain in battle of the infidels and miscreants was strait taken up to heaven to the eternal joys of the soul, and fellowship of the chosen and elect companies. Let them seek in their book that have the notes of the departing of the dead, and they shall find that he was taken out of the world on this self day, as we have said. 
Mass in the memory of Saints.  And therefore let them say Masses and give thanks that their prayer is heard, and also for the memory of the said king. Oswald, which sometime governed their nation. For therefore did he humbly pray our Lord for them, as being strangers and exiles of his people. And when all the brethren are come together to the church, let them all be houselled and so finish their fast, and refresh their bodies with sustenance. All the which words when the boy had declared to the priest being called unto him, the priest inquired of him, what manner of array and likeness the men had, which appeared unto him. He answered, they were very notable and goodly in their array and countenances, and exceeding joyful and beautiful, such as he never had seen before nor believed that any men could be of so great comeliness and beauty. The one was shaven like a priest, the other had a long beard. And they said, that the one of them was called Peter and tother Paul, and that they were the ministers and servants of our Lord and Saviour jesus Christ of whom they were sent from heaven for the saving and defence of our monastery. Wherefore the priest believed the words of the boy, and went out by and by and sought in his book of Chronicles, and found that king Oswald was slain on that very day. Then called he the brethren together and commanded dinner to be provided, and masses to be said, and that they should all communicate after the accustomed manner. And also willed a part of the same sacrifice of our lords oblation to be brought to the sick boy: which thing so done, not long after the boy died the very same day, and proved by his death, that the words were true which he had heard of Christ's Apostles. And this moreover gave witness to his words, that at that time no creature of the same monastery was taken out of the world, except him only. By which vision many that might hear of the same, were meruaylowsly stirred and inflamed, both to pray and call for God's mercy in adversity, and also to use the wholesome helps and medicines of fasting. And from that time not in that monastery only, but in very many other places to, the birth day of the said king and champion of Christ began yearly to be kept holy with masses and devout service most reverently.   

How king Ceadwall ●lew Edilwach king of the Genisses, and wasted that province with cruel death and ruin.  
The. 15. Chap.  
IN this mean time Ceadwall a valiant young man of the royal blood of the Genisses, 
That is, of Hampshere.  being banished from his country, came with an host of men, and slew king Edilwach, (of Sussex) and wasted that province cruelly murdering and spoiling every where. But he was soon after driven out by two Captains of the kings, Berthun, and Authun, which from that time did hold and keep the dominion of the province. The chief of which two, was afterward slain of the same Ceadwall, being then king in the west country and the province subdued and brought into more grievous subjection than it was before. Again he that reigned after Ceadwall oppressed it with like misery and bondage a great many years. Whereby it came to pass that the people (of Sussex) in all that time could have no bishop of their own: but were feign, (their first bishop Wilfride being called home again) to be under the diocese of the bishop of the Genisses which belongeth to the, West Saxons, as many as were in the territory of Selsee.   

How the Isle of Wight received christian inhabitants, in which I'll two children of the kings blood as soon as they were Christened, were slain.  
The. 16. Chap.  
AFter that Ceadwall had thus obtained the kingdom of the Geuisses or west Saxons, he took the isle of Wight also, which was so all given to the worshipping of idols, that he intended utterly to bannysh and drive out thence all the old native inhabitants, and to put people of his own country in their place. For though he was not yet at that time christened and regenerated in Christ himself at it is said, yet he bound himself with a vow, that if he took the Island, he would give unto God the fourth part thereof and of all the pray. Which thing he so performed, that bishop Wilfride happening to be there at that time a man of his own country, he gave and offered the same unto him to the use and service of our Lord. The said Island contained, as the English do rate it, M. CC. tenements. Whereof was given to the bishop the possession of the land of CCC. tenements. Which portion the Bishop gave and committed to one of his clerks named Bernwini, his sister's son, and appointed there to a priest named Hildila, to minister the word and baptism of life to all that would be saved. And here I think it not to be passed over in silence, that for the first fruits of them that were saved through believing in the same isle, two children of the blood royal being brethren to Aruald king of the Island, were crowned with a special grace of God. For when the enemies came on the Island, 
The Vites inhabited Hampshere, as the Saxons Sussex.  they ●led and scaped to the next province of the Vites. And there they got to a place called Stonestat, hoping to hide themselves from the face and sight of the king that had conquered their country, but they were betrayed and found out, and commanded to be put to death. Which thing when a certain abbot and priest named Cimberth had heard of, whose monastery was not far from thence at a place called Redford, he came to the king which was than in the same parties, lying secretly to be cured of his wounds that he had taken fight in the isle of Wight, and desired of him, that if he would needs have the children put to death, yet they might first receive the sacraments of the Christian faith. The king granted his request, and than he took them and catechized them in the right faith of Christ, and washing them with the wholesome font of baptism, made them sure and in perfit hope to enter into the kingdom everlasting. Anon after came the hangman to put them to death, which death of this world they joyfully took, by the which they doubted not but they should pass to the eternal life of the soul. When after this order all the province of great Britain had received the faith of Christ, the isle of Wight received the same also: in which notwithstanding because of the misery and state of foreign subjection, no man took the degree of the ministery and place of a bishop, before Daniel, who now is bishop of the west Saxons and of the Geuisses. The situation of this isle is over against the mids of the South Saxons and Gevisses, 
Sussex and Hampsphere.  the sea coming between, of the breadth of three miles, which sea is called Solent: in which, two arms of the Ocean sea, that break out from the main north sea about Brittany, do daily meet and violently run together beyond the mouth of the river Homelea, which runneth along by the country off the Vites that belong to the province of the Genisses, and so entereth into the foresaid sea. And after this meeting and striving together of the two seas, they go back and flow again into the Ocean from whence they came.   

Of the Synod made at Hetdfield, Theodore the archbishop being there precedent.  
The 17. Chap.  
AT this time Theodore having word that the faith of the church at Constantinople was sore troubled through the heresy of Eutiches, 
The second Synod of the church of England.  and wishing that the churches of the english nation over which he governed might continue free and clear from such a spot, gathered an assemble of Reverend priests and many doctors, and inquired diligently of each of them, what faith they were of, where he found one consent and agreement of them all in the catholic faith. Which consent he procured to set forth and commend with letters sent from the whole Synod for the instruction and remembrance of the aftercomers, the beginning of which letters was this. In the name of our Lord and Saviour jesus Christ, and in the reigns of our most good and virtuous Lords, Ecgfride king of the Humber's, the x. year of his reign, the viii. year of the Indiction, and the xvij. day of September, and Edilrede king of the Marshes in the vj. year of his reign, and Aldulphe king of the Estenglish, in the xvij. year of his reign, and Lothar king of kent, in the seven. year of his reign, being there precedent and chief Theodore by the grace of God archbishop of the isle of Brittany, and of the city of Caunterbury, and with him sitting in assembly the other bishops of the same land, most Reverend men and prelate's, having the holy gospels set before them, at a place called in the Saxon tongue, Hedtfield, after commoning and conference together had thereupon, we have expounded and set fourth the right and true catholic faith in such sort as our Lord jesus being incarnate in this world delivered it to his disciples, which presently saw and heard his words and doctrine, and as the creed of the holy fathers hath left by tradition, and generally as all holy men, all general councils, and all the whole company of the authentic doctors of the catholic church have taught and delivered. Whom we following in good, dew, godly, and rightbeleving manner, according to their doctrine inspired into them from God do profess and believe, and steadfastly do confess with the holy fathers, the Father, and the Son, and the holy ghost most verily, and in true and formal propriety, the Trinity in the unity of one substance and the unity in trinity, that is to say, one God in three persons, of one substance, and of equal glory and honour. And after many like things pertaining to the confession of the right faith, the holy Synod did also add to their letters, these things following. We have received the five holy and general Synods of the blessed and dear-beloved fathers of God, that is to say, of CCC. xviij. which were assembled at Nice, against the most wicked and blasphemous Arrius, and his opinions. 
The v. first general councils received by a common consent of the church of England about 800 years past.  And of Cl. at Constantinople against the madenesse and fond sect of Macedonius and Eudoxius, and their opinions. And at Ephesus the first time, of CC. against the most wicked Nestorius, and his opinions. And at Chalcedon, of CCxxx. against Eutiches and Nestorius and their opinions. And at Constantinople the second time where was assembled the fift Council in the time of the emperor justinian the younger, against Theodore and Theodorete and Ibe, and their epistles and their opinions. And a little after against cyril. Also we receive and admit the Synod made at the city of Rome in the time of the most holy and blessed Pope Martin, the viii. year of the Indiction, and the ix. year of the most godly and good Emperor Constantine. 
The 5●.  And we worship and glorify our Lord jesus Christ, in such sort, as these men have done, adding or diminishing nothing: and we accurse with heart and mouth them whom these fathers have accursed, and whom they have received, we receive, glorifying God the father without beginning, and his only begotten son, begotten of the father before all ages and times, and the holy ghost proceeding of the father and the son in unspeakable wise, according as these above mentioned, holy Apostles, and prohetes and doctors have preached and taught. And all we, that with Theodore the archbishop have set forth and declared the catholic faith, do hereunto subscribe with our own hands.   

How john the Chantour of the sea Apostolic came into England to teach his cunning.  
The. 18. Chap.  
AT this Synod there was present, and also confirmed the decrees of the catholic faith a most reverend man named John, the chief Chantour of S. Peter's church and abbot of the monastery of S. martyn's, which was come of late from Rome by the commandment of Pope Agatho, having for his guide the most reverend Abbot Bishop surnamed Benedict, of whom we spoke before. For when the said Benedict had built a monastery in England, 
In this monastery S. Bede was brought up.  in the honour of the most blessed chief of th'apostles S. Peter by the mouth of the river Were, he came to Rome as he had oft been wont to do before with his fellow and helper in the same work Ceolfride, (who after him was abbot of the same monastery) and was received most honourably of Pope Agatho of worthy memory, 
Privilege from Rome for the liberty of monasteries.  of whom he desired and obtained for the warrant and assurance of the liberty of the monastery that he had erected, a letter of privilege confirmed by the authority Apostolic in such form as he knew the will and grant of king Ecgfride to be, by whose leave, and liberal gift of possession and land he had made the said monastery. He obtained also to have with him, the foresaid Abbot John into England, to the intent he might teach in his monastery the yearly course and order of singing, as it was in S. Peter's at Rome. And so the said Abbot John did, as soon as he had commandment by the Pope, both with his own voice and presence teaching the chantours and singing men of the said monastery the order and form of singing and reading: 
Order of singing and church service from Rome.  and also putting in writing those things that appertained to the celebration of high feasts and holy days for the whole compass of the year. Which things of his writing have been hitherto kept in the same monastery, and are now every where copied out by diverse. And the same John did not only teach the brethren of that monastery, but such as were skilled in song came together to hear him almost from all the monasteries of the same province. And many to did earnestly desire and entreat him in such places where he taught to come to them himself. Beside this office and skill to teach singing and reading he had also an other charge in commandment from the Pope Apostolic, 
The heresy of the Monotholite.  which was that he should diligently learn of what faith the church of England was, and bring word thereof at his return to Rome. For not long before there had been kept at Rome a Synod by the holy Pope Martin, of the consent of. Cv. bishops against them principally, that preached one only working and will in Christ. Which Synod he brought with him, and gave it to be written and copied out in the foresaid monastery of the most virtuous Abbot Benedict. For such men had at that time very sore troubled the faith of the church of Constantinople, 
The Pope is informed of the state of the church. Lege Cipr. lib. 1. epist, 3. et Aug. ep. 92. & 93.  but by the goodness and gift of our Lord they were anon espied out and convicted at the same time. Wherefore Agatho the Pope minding as in other provinces, so also in England to be informed what the Church was, and how clear it was from the pestilent contagions of heretics, committed this charge and business to the most Reverend Abbot John being now appointed to go to England. And therefore when the synod, which we spoke of before, was called together in England for this purpose, the catholic faith was in them all found clear, sound, and uncorrupted. And a copy of the same was given him to carry to Rome. But in his returning homeward, not long after he passed the sea, he fell sick by the way and died. His body for the love of S. Martin, whose monastery he governed, was by his friends brought unto Tours, and there buried honourably. For as he went toward England he was gently received and lodged in that church, and desired earnestly of the brethren there that when he returned to Rome, he would come that way, and lodge with them. Finally he took with him from thence certain to help and secure him both in his journey, and also in his business that he was charged withal: who although he thus died by the way, yet nevertheless the copy of the Catholic faith of England was brought to Rome, and received most gladly and joyfully of the Pope apostolic, and of all that heard or read the same.   

How queen Edildred continued a perpetual virgin, whose body could not be corrupted, nor rot in her tomb.  
The. 19 Chapter.  
KIng Egfride took to wife a woman named Edildride the daughter of Anna king of the East english, of whom we have oft made mention, a man marvelous godly and in all points notable for virtue both of thought and deed. This said woman had been wedded to an other man before him, that is to say, to the prince of the South girvians named Tonbert. But he died a little after he had married her, and then she was given to wife to the foresaid king. With whom she lived xii. years, and yet remained continually a pure and glorious virgin, even as bishop Wilfrid a man of blessed memory did show me inquiring of purpose of the matter, because many did doubt thereof, and said unto me that he could of all men be a very sure witness of her virginity, for so much as king Ecgfrid promised to give him lands and much money, if he could persuade the queen to use his company, though yet he knew well that she loved no man in the world more than him. And it is not to be mistrusted, 
Why the miracles here reported ought not to be mistrusted Luc. 22.  but that the same thing may be done in our time also which, hath been sometime done in times passed as true histories do witness, whereas one and the same lord giveth the grace, which promiseth to abide with us unto the end of the world. For beside this, the sign and token of the divine miracle, in that the flesh of the same virgin buried could not be corrupted and putrefied, doth well show, that she lived always uncorrupted and untouched of any man. Again it is well known, she besowght the king very much and a long time, that she might forsake the cares of the world, and have leave to go into a monastery, and ther● only to serve Christ the true king. Which when she had at last obtained, she entered into the monastery of Abbess Ebb, who bore a good affection to king Ecgfride. 
nuns consecrated of bishops  The monastery standeth in a town called Coludi, and the aforesaid bishop Wilfride gave her the veal and habit of a nun. Within a year after which, she was herself made an Abbess in the isle of Ely in which place there was built a monastery of virgins dedicated to God, among whom she began to be a very good mother and virgin both in examples and also good lessons of heavenly life. Of her it is said, that after the time that she went to the monastery, she would never wear any linen but only woollen clothes, and seldom wash herself in warm baths, save against solemn high feasts, as Easter, Whitsuntide, or twelftide, and than would she be the last of all, and with her own hands and help of her handmaids would first wash the rest of Christ's virgins that were there. Very seldom also except on high feasts or for great necessity did she eat more than onse a day, and that continually, on less a greater feebleness did let her. From the time of the first coming to prayer together until the rising of the day she abode in the Church still continuing at her prayers. And there are that say, that by the spirit of prophecy she did foretell both the pestilence whereof she should die herself, and also did openly in all their presence declare the number of them that should be taken from this world out of her monastery. She was taken away to our Lord in the mids of her company seven years after she was made Abbess. And as she herself had willed, she was buried in a tomb of wood in none other place than in the mids of them in such order and sort as she departed. After whom succeeded her sister Sexburg in the office of Abbess, which woman Earcombert king of Kent had had to wife. And when Edildride had lain buried xuj. years, it seemed good to her said sister now Abbess, to have her bones taken up, and put in a new tomb, and removed into the church. Whereupon she willed certain of the brethren to seek a stone, whereof they might make a tomb for this purpose. 
The isle of Eelye.  And they taking ship (for the country of Eelye is round about compassed with waters and fens, nor hath any great stones for such purposes) came to a certain little city left desolate and unhabited, the which was not far from thence, and in the english tongue is called Grandchester, and strait way they found by the walls of the city a tomb of white marble ready made very fair, and covered very trim and fit with a cover of the same stone: whereby understanding that our Lord had prospered their journey, they gave him thanks therefore, and brought it to the monastery. And when the grave was opened and the body of the holy virgin and spouse of Christ taken out into the light, it was found so clean from corruption, as if she had died or been put in the ground the very same day, even as both the aforesaid bishop Wilfride, and many other that knew it, bear witness. But Cinfride a certain physician, which was present by her both when she died and when she was taken out of the tomb, was wont of more certain knowledge to tell, that when she lay sick she had a very great swelling under her arm pit, and they bade me, quoth he, to lance that swelling, that the ill humour that was within might issue out. Which when I had done, for the space of two days after she seemed to be somewhat better at ease, so that some thought that she might be cured of her grief. But the third day her former pains took her again, and strait way was she taken out of the world, and changed all pain and death with health and life everlasting. And when after so many years her bones should be taken out of the grave, they spread a tent over the same, and all the company of the brethren on the one side, and sisters on the other, stood round about singing and the Abbess with a few other went in, to take up and bring forth the bones. But suddenly we heard her within cry out with a loud voice, Glory be to the name of God. And anon after, they called me in, opening the entrance of the tent, where I saw the body of the holy virgin of God being taken out of the tomb, and lying on the bead like one that were a sleep. Then did they also open the covering of her face, and showed me the wound of the cut, that I had made, healed and cured, so that in marvelous wise in the place of the open and gaping wound wherewith she was buried there appeared than but little small signs of the scar. Byside this, all the linen clothes, wherein the body was winded appeared hole and so new, that they seemed to be put about those chaste lymnes but that very day. And the report is, that when she was grieved with the foresaid swelling and pain of her cheek bone and neck, 
What burdens are borne now a days of less than kings children, and yet no grief felt at all?  she took great joy in this kind of disease, and was wont to say: I know most certainly, that I worthily do bear this burden of pain in my neck, in which I remember that when I was a girl, I did bear the superfluous and vain bourdens of tabrets and ouches, and I believe that the sovereign pity of God doth therefore send me this grief and pain in my neck, that he may so absolve and quit me from that guilt of vanity and lightness, whereas now in stead of gold and precious stones the read fire heat and burning swelling breaketh out off my neck. It happened also that by the touching of the same 
* The napkins and partlets taken from S. Paul's body healed the sick and expelled devils. Act. cap. 19 c.  Clothes wherein the corpse lay, both spirits were driven out of certain bodies possessed, and also other diseases healed sometimes. And it is said, that the tomb in which she was first laid and buried, did heal certain that were pained in their eyes, which as soon as they set their head to the same tomb and prayed, straightway had the grief of their sore or dim eyes taken away. The body of the virgin was taken and washed, and laid in new clothes, and so carried into the church, and put in the other tomb that was brought, where it is kept unto this day, and is had in great reverence. The said tomb, found ready made, was (not without a miracle) so apt and fit for the virgin's body, as if it had been of purpose made and cut out for her, the place also of the head was made by itself severally, and seemed to have been fashioned as just as could be for the bigness of her head. 
In Cambridge shear.  This country of Ely is in the province of the East english, and containeth about CC. households, and is compassed on each side, as we have said, like an Island, round about with either fens or waters. And therefore of the eels which are plentifully taken in those waters, it hath his name. In this isle this said handmaid of Christ desired to have a monastery, because, as we said before, she came of the nation and blood of the East english.   

An hymn of the said virgin.  
The 20. Chap.  
THe occasion seemeth convenient to put in this history an hymn of virginity, which many years passed we made in metre, in the laud and praise of the said Queen and virgin, which is in deed therefore verily a Queen, for that she is the spouse of Christ. And herein we shall follow the custom of the holy scripture in the history whereof many songs and psalms are put in among, which were (as is well known) made in metre and verse.  

A song or sonnet in praise of virginity and in the honour of S. Edildred.  
O God, o glorious Trinity, in whom all rule doth always stand,  
O glorious God, all one in three, aid thou the things we take in hand.  
Of wars let Virgil's verse indite, sing we the pleasant fruits of peace:  
Aeneas fights let Virgil write, Christ's gifts to sing let us not cease.  
My verse is chaste, it is not made, to tell of sinful Helen's stealth,  
My verse is chaste, such wanton trade, writ they that live in wanton wealth.  
Of heavenvly gifts to speak I long, not of thassaults of ruinous Troy:  
Of heavenly gifts shallbe my song, the which the earth doth now enjoy.  
Behold high God comes from above, the virginns pure womb to possess  
Behold high God comes for men's love, them to redeem from death endless.  
A maiden mother brings forth a child, who is the father of all that is,  
Borne is a son of a maiden mild, Marry the gate of God and bliss.  
The blessed flock in her delight, maid and mother of the Deity,  
The blessed flock most pure and bright, in pure and chaste virginity.  
Her worthiness hath made more spring, of this chaste virgin stock and bow  
Her worthiness doth daily bring, more virgin flowers to bud and blow.  
The fiery flames the virgin pure, S. Agathe never shrank to bide,  
The fiery flames did eke endure, Eulalya as gold in furnace tried.  
The ugly beasts with gaping jaws, chaste Te●la conquered gloriously,  
The ugly beasts with ramping paws, chaste Eufeme lead victoriously  
The bloody sword with laughing look, Agnes more strong than steel near dread,  
The bloody sword S. Cicilie took, great joy therein no harm she had.  
The world wide hath flowed in such, triumphing acts of sober hearts,  
The world wide hath flowed in much, love of like chaste and sober parts.  
And eke our days with one are blessed, a noble virgin verily,  
Our Edildride doth shine addressed, with like bright perfect purity.  
Of royal spirit and stock she came, her father a famous worthy wight,  
Her royal spirit and noble name, was much more noble in God his sight  
She had also the sovereignty of Queen and reign terrestrial  
But she had an higher majesty of reign and bliss celestial,  
O virgin bright what sekst thee a man, which hast already thy spouse above?  
What other husband sekst thee than, Christ is thine only spouse and love.  
I think that thou ●erein might'st do, as did the mother of the heavenly king,  
That thou both wife and virgin too, might'st be like her in that ilke thing.  
For when this spouse of God had passed, xii. years in secular life and reign,  
This spouse of God herself did haste in life monastical to remain.  
Where she to heaven wholly bend, flourished in virtues many and high  
From thence her soul to heaven went, to which she did her wholly apply.  
This virgin's body pure in ground had lain the space of xuj. year  
Yet was the same as sweet and sound, as when it first was laid on bear.  
O Christ this was thy work most true, the very clothes about the corpse  
O Christ, were fair and hole and new, long time on them had lost his force.  
The dropsy eke that foul disease, these holy shrouds did heal and cure  
And diverse had by them their ease, of sundry griefs they did endure.  
The furious fend that erst beguiled, our mother Eve maliciously  
This fend so fell a virgin mild, did put to flight victoriously.  
Lo bride of God see and behold, what honour in earth to thee done is  
O spouse of Christ a thousand fold is done thee more in heavens bliss  
The joyful gift thou dost possess, a bride full bright for thy bridegroom,  
The joyful gift that never cease, lo Christ himself to thee is come.  
And thou to him melodiously, dost sing with sweet and tuning voice  
To him with hymns and harmony, new and sweet spouse thou dost rejoice.  
The lambs high throne and company follow thou shalt for ever and ever.  
His love and bond is such to thee, noman there fro shall thee dissever.    

How bishop Theodore made peace between the two kings Ecgfrid and Edilfride.  
The. 21. Chapter.  
THe ix. year of the reign of Ecgfride a battle was fought between him, and Edilfride king of the Marshes, by the river of Trent in which was slain Elbuine king ecgfride's brother a young man of about xviij. years of age, and very well beloved of both the countries. For a sister of his named Osthride was wife unto king Edilred. And whereas hereupon there seemed to rise an occasion and matter of sharper war and longer enmity between the two kings, and the fierce peoples, Gods dear-beloved bishop Theodore trusting in the help of our lord did by his wholesome exhortation, utterly quench the fire of so great a peril begun, in such sort that the kings and people being pacified on both sides, the life of no man perished for the death of the kings brother, but only a dew amercement of money was given and paid to the other king for amends. The bonds of which peace did a long time after endure between the said kings and their dominions.   

How the fetters of a certain prisoner were loosed, when masses were song for him.  
The. 22. Chapter.  
IN the foresaid battle in which was slain king Elbuine, a certain notable thing and well known of many, happened, which we in no wise may leave untold, both for the profit of the reader and for the glory of God. In the battle above mentioned among other of the soldiers a certain young man named Imma was left for dead: which when he had all that day and night following lain among the bodies of the slain men, like as he had been dead also, at last received air and breath and revived again, and sat up, and bound his wounds himself, as well as he could resting himself a little. After he arose up and begun to go his way seeking where he might find some friends to see to him and help him. But as he so did, he was found and taken of his enemies of the other camp, and brought unto their Lord, who was an Earl subject to king Edilred. Of whom being demanded, what he was, he feared to confess that he was a soldier, and thought better to answer that he was a poor husband man of the country, and one that had wife and children, and that he came forth with such other as he was to bring victuals to the soldiers. But for all this the said Lord suspected him and willed his wounds to be looked unto: and when he began to wax hole, he commanded him at night season to be kept in bonds, lest he should scape away: but behold no bonds could hold him, but as soon as they were gone that had bound him, his bonds and fetters were strait way loosed. 
An example for the confirmation of purgatory.  For he had a brother, whose name was Tunna, a priest and Abbot of a monastery in the city, which of his name is called unto this day Tunnacester: who when he heard that his brother was slain in the battle came to seek, if he might happily find his body. Where he finding one that was in all points like him, and thinking it to be him in deed, brought him to his monastery, and buried him honourably, and did often times cause mass to be said for his soul: By the saying of which masses that, which I said, came to pass, that noman could bind him, but that he was strait way loused again. 
The sacrifice of the Mass propitiatory.  Then the Earl that kept him began to wonder here at, and to inquire of him, what the cause was that he could not be bound, and whether perhaps he had about him any losing letters, such as men talk of that he could not be bound by the virtue of them. But he answered, that he knew no such art nor cunning: but I have a brother, quoth he, in my country, one that is a priest and I know that he thinks I am slain, and therefore doth oft say mass for me: and if I were now in an other world, my soul should be there loused from pains through his intercessions and prayers as my body is here from bonds. And while he was thus kept a certain space in the Earls house, some that marked him more diligently, saw by his countenance, behaviour, and talk, that he was not (as he had said) of the common poor sort of people, but of some good house and degree. Therefore the Earl called him secretly, and examined him more straightly of whence he was. Promising that he would do him no harm in the world, if he would plainly utter and show himself, what he was. Which thing when he had done, and declared himself to be one of the kings servants, well, quoth the Earl, I knew by thy words and awnsweres, that thou were no husbandman of the country. And thou art well worthy to die now, for that all my brethren and kinsmen were slain in that battle, yet I will not put the to death, for breaking of my faith and promise. And therefore as soon as he was full cured, the Earl sent him to London and sold him to a merchant of Friesland. But neither he, nor any man else as he was lead thither, could bind him by any means. And yet his enemies did lay on him many and sundry kinds of fetters which yet always were loosed. When he that had bowght him, saw, that he cold be kept and holden in no bonds, he gave him leave to ransom himself, if he were able. For after about viii. a clock in the morning when masses began to be said, his bonds and fetters were ever loosed. And thus upon his oath either to come again, or else to send his ransom, he was let go, and came to kent to king Lodhere, who was son to the sister of Queen Edildrede of whom we have spoken before, and himself had been sometime a servant of the said Queens. There he sued to the king for so much as would pay his ransom, which he obtained, and sent it (as he had promised) to him whose prisoner he was. Afterward he returned to his country, and came to his brother, and declared him in order all the adversities that had happened unto him, and also what comforts and succours he had had in the same. And he knew, by that his brother told him, that his bonds were loosed at those times specially, in which masses were said and song for him. He understood also, that the other helps and succours that happened to him in his danger, came of the heavenly gift and grace through his brother's intercessions and offering of the holy wholesome host and sacrifice. Many that heard these things of this man, were stirred up and inflamed in faith and godly devotion, unto prayer, unto alms and charitable deeds, and to offer to our Lord hosts of the holy oblation and sacrifice, for the delivery and relief of their friends, that were departed this world. For they understood thereby and knew, that the wholesome blessed sacrifice was effectuous to the everlasting redemption and ransoming both of soul and body. This story was told me of one of them that heard it of the very man in whom it was done, and therefore knowing it to be true and certain, I dowbted no whit, to put it into this our ecclesiastical history.   

Of the life and death of Abbess Hilda.  
The 23. Chap.  
THe year following after this, which was, the year of th'incarnation of our Lord DClxxx. 
An. 680●  the most devout and godly servant of Christ Hilda Abbess of the monastery, that is called Streanes halch (as we before mentioned) after many heavenly deeds that she did in this world, passed out of this life to receive the rewards of the life of heaven, the xvij. day of November, when she was three score and six years of age. The which number of years equally divided into two parts, she lived, the first xxxiij. in secular life with most noble and worthy conversation, and as many after did she dedicate to our Lord more nobly and worthily in monastical life. For she was come of noble birth, and was the daughter of king edwin's nephew named Hererike, with which king also at the preaching of Paulinus of blessed memory the first bishop of Northumberland, she received the faith and sacraments of of Christ, and did sincerely keep the same, until she deserved to come to his sight and vision, whom only to serve after she had determined, and forsaken this secular life and world, she went to the province of the East english. For she was allied to the king there, and from thence she desired, if she might by any means, to forsake her country and all that ever she had, and go into France, and there in the monastery named Cate to lead a pilgrims and exiles life for our lords sake, that she might the more easily deserve to enjoy an everlasting country in heaven. For in the same monastery her sister Hereswide mother to Adulphe king of the East english did at the same very time live under rules and disciplines of religion abiding and looking for the crown everlasting: whose example she minding to follow and live a stranger out of her own country, did abide in the said province one hole year. After which being called home again into her country by bishop Aidan, she had delivered her the lands of one Lordship at the north coast of the river Were, in which she lived also the space of one year, and lead a monastical life with a few other of her company. After this she was made Abbess in the monastery that is called Heortheu, which monastery had been built not long before of the godly and devout handmayed off Christ Heiu. Which is said to be the first woman in the province of Northumberland, that took the vow and habit of a Nun, 
Vow and habit monastical.  being blessed and consecrated by bishop Aidan. But not long time after the making of the monastery she departed thence to the city of Calcaria, 
Colchester.  which is called of the english men Calcacester, and there she appointed to abide and continue. Now this other handmaid of Christ Hilda being placed to rule this monastery, did straight procure to order and dispose the same in all points with regular life and discipline, in such wise as she could be best instructed of them that were learned. For both bishop Aydan, and as many religious persons as knew her, for the great wisdom and love to serve God, that was in her, were wont oft times to visit her, lovingly to help her, and diligently to instruct her. Thus when she had certain years governed this monastery in great observation and straighnes of regular life and order, it was her chance to take in hand the building and disposing of a monastery in the place called Straneshalch, which business committed unto her she finished with all speed and diligence. For she furnished and framed it with the same rules and orders of regular life, with which she had disposed the other monastery before. And truly she did there teach singularly the works of righteousness, devotion, chastity, and other virtues, but specially of peace and charity, in such wise that after the example of the primitive church, there was none rich there, none poor, but all things common to all, for nothing seemed peculiar and private to any one. She was of such wisdom, that not only all mean persons in their necessities, but also kings and princes did seek and find counsel of her: Such religious men, as lived under her governance, she made to bestow their time in the reading of the holy scriptures, and in the exercise of the works of virtue, that out of her monastery many might easily be found, meet and worthy men to serve the church, and the altar. And in deed we have seen in a short space five bishops out of the same monastery, all, men of singular merit and holiness, whose names are these Bosa, Adda, Ostfor, john, and Wilfride. Of the first we have spoken before, how he was consecrated bishop of York. Of the second to speak shortly, he was made bishop of Dorcister. 
Dorchester in Barkeshere.  Of the two last we shall speak afterward, of which the one was consecrated bishop of Hagulstad, and the other of York. Of the middlemost let us now say somewhat. 
In holy Ilond.  When he had in both the monasteries of Abbess Hilda diligently applied the reading and studying of the scriptures, at last desiring more perfect exercises, he came to kent to the archbishop Theodore of blessed memory. Where having continued a certain space and spent his time in holy studies and reading, he found also the means to go to Rome, 
Going to Rome accounted a matter of devotion in our primitive church.  which at that time was counted a thing of great virtue and devotion. From thence returning home again to England, he went unto the province of the Victians over which king Osric reigned than, and there he remained a long time, preaching the word of faith, and also giving himself for an example of life to all that knew and heard him. At which time the bishop of that province named Boselus' being so sick and weak, that he could not himself fulfil the office a bishop, by all men's judgement and consent the foresaid man was elected and chosen bishop in his place, and at the commandment of king Edilred was consecrated by bishop Wilfride of blessed memory, who at that time was bishop of the Middleenglish. For Theodore th'archbishop was than dead, and none other as yet made bishop for him. In which province a little before, that is to wit, before that foresaid man of God Boselus, one Ta●frid a man most stout, courageous and well learned and of an excellent wit, was elected bishop out of the monastery of the said Abbess: but he was taken away and died before his time, ere that he might be consecrated. This foresaid handmaid of Christ Abbess Hilda, whom, all that knew her, were wont to call mother for her notable grace and godliness, was not only in her own monastery an example of life to them that were with her, but also to many other that were far of the ministered occasion of salvation and amendment, to whom the happy report of her doing and virtuous living came. And so was fulfilled the dream, that her mother Bregoswid had, when this was but an enfant. For when her husband Heriric was out of his country as an outlaw under Cerdix king of the Britons, where also he was at last poisoned, she saw in a dream, that he whom she sought with all diligence, was as it were suddenly taken out of her sight that no sign and token of him any where did appear. But as she yet busily sought for him, she found by and by a very precious ouch and jewel under his garment, which as she did well mark and consider it seemed to shine and glister with brightness of so great a light, that it filled all the borders of Britanny, with the grace thereof. The which dream was proved true in her daughter, whom we speak of. Whose life not to herself only but to many other that would live well, did give examples of the works of light. But now when she had many years ruled this monastery, it pleased the merciful worker of our salvation, that her holy soul should also be examined and tried with long sickness of the body, that after th'example of the Apostle, her virtue might be made perfect in infirmity and weakness. 
2. Cor. 22.  For she was stricken with fevers, and begun to be grievously vexed with the heat, and was in the same wise sick and diseased for the space of vj. years. In all which time she did never omit and let pass, both, to give thanks to her creator, and also to teach and instruct openly and privately the flock committed to her charge. For by her own example she warned them all, both to serve our Lord duly when he giveth them their bodily health, and also thank him continually and faithfully in worldly adversities, or bodily infirmities and sickness. And thus the seventh year of her sickness, the grief and pain turning toward the heart and inward parts she came to her end and last day in this world, and about the crowing of the cock after she had received the voyage provision of holy housel she called unto her he handmaids of Christ that were in the same monastery, whom as she admonished and counseled to keep the evangelical unite among themselves and with other, at the very last word and making of this her exhortation she gladly and willingly saw the hour of her death yea rather (to speak with Christ's own words) she passed from death unto life. In which very night our almighty Lord vouchsafed to reveal her death and departing by a manifest and plain vision in an other monastery that was a good way of, named Hacanes, the which she had built the same year. For there was in the same monastery a certain Nun named Begu which had served our Lord in monastical conversation and blessed virginity thirty. years and more. This Nun taking her rest at that time in the dortour house, heard suddenly in the air the known sound of the bell, wherewith they were wont to be called up to prayers, when as any of them was called out of the world. And opening her eyes (as she thought) she saw the roof and top of the house uncovered, and all above full of light. Which light as she earnestly marked and looked on, she saw the soul of the foresaid handmaid of God in that light carried unto heaven, accompanied and lead by Angels. And as she then started out of her sleep, and saw other sisters taking their rest about her, she knew and perceived, that that which she saw was shown her either in a dream or in some vision of mind. And by and by she rose up for overmuch fear that she had, and ran to the virgin, which was then governess of the monastery in the Abbess stead, whose name was Frigit, and with much weeping and tears, and drawing long sigthes told her that the mother of them all Abbess Hilda was now departed this world, and with a marvelous great light, which she saw, and company of Angels leading her, ascended up to the gates of everlasting light and fellowship of the heavenly citizens. Which when she had heard, she raised up all the sisters, and called them to church, willing them to be occupied in prayers and psalms for the soul of their mother. Which thing as they diligently did the rest of of the night, at the break of the day there came certain brethren from the place where she died, to bring word of her departing. Which the other answered that they knew of before. And when they had declared in order how and when they had learned the same, it was found that her passing was showed them by the vision at the very same hour, that they reported her to pass out of the world. And with a goodly consent and agreement herein it was by the work of God so disposed, that when the one saw presently her departing out of this life, at the same time the other did know her entering into the perpetual life of souls. These two monasteries are distant a sunder almost xiii. miles. It is also reported, that in the same monastery to, where the foresaid handmaid of God died, one of those vowed virgins to God, that loved her more than the rest had her departing showed unto her the same night in a vision, and saw her soul go to heaven with angels, which thing the very same hour it was done she opened and declared to those handmaids of Christ that were with her and called them up to pray for her soul, and that, before the rest of the company knew of her departing: which thing to be so, was anon after declared to the hole company when morning came. For at that hour this Nun was alone severally with certain other handmaids of Christ, in the outmost places of the monastery, where such as were such women as were newly come to religion, were wont to be tried and abide the time of probation, until they were instructed in the rule and order, and then taken into the fellowship of the rest, and professed.   

How the gift of singing was miraculowsly given to a certain brother in the monastery of this Abbess.  
The. 24. Chap.  
IN the monastery of this Abbess there was a certain brother notably endued with the special grace of God, which was wont to make songs and metres fit for religion and godly meditation, in so much that what so ever he learned of the holy scriptures by other men's expounding, he turned and made the same anon after with poetical and musical words set together with wonderful sweetness and melody in his own mother tongue. With whose verses and songs the minds of many men were oft inflamed to the contempt and despising of the world, and desire of the everlasting life of heaven. After whom diverse other among the english men assayed to make godly and devout metres, but noman cold match his cunning therein. For he learned this art of singing and making, not towght of men, nor by any man's help, but he received the gift thereof freely by the only aid and grace of God. And therefore he cold never make any fond or vain ballad, but such things as belonged to religion and godly meditation were only meet to come out of his religiowse and godly mouth. For as long as he was a secular man, which was, till he was well stricken in age, he never had learned any such matter of singing. In so much that sometimes at the table, when the company was set to be merry, and agreed for the nonse, that each man should sing in order at his cowrse, ●he, when he saw the harp to come near him, rose up at mids of supper, and got him out of doors home to his own house. And as he so did on a certain time, getting him out of the place where they were drinking and making merry together, to the stable among the beasts which he had appointed him to keep and look to that night, and when the hour of sleep came, was gone his way quietly to bed, as he lay, he dreamt that a certaine man stood by him, and bade him, God speed, and calling him by his name, said to him, Cednom, I pray thee sing me a song. Whereto he made awnswere and said, I can not sing. For that is the matter why I came out from the table to this place here, because I cold not sing. But yet, quoth he again that spoke with him, thou hast somewhat to sing to me. What shall I sing? quoth he. Sing, quoth the other, the beginning of all creatures. At which answer he began by and by to sing in the laud and praise of God the creator, verses which he had never heard before, of which the sense and meaning is this. Now must we praise the maker of the heavenly kingdom, the power of the creator, his counsel and devise, the works and acts of the father of glory. How he being God eternal was the maker and author of all miracles, which first unto the children of men created heaven for the top of their dwelling place, and after the omnipotent keeper of mankind created the earth for the flower thereof. This is the meaning, but not the order of the words which he sang in his sleep. For verses be they never so well made can not be turned out of one tongue into an other word for word, without leasing a great piece of their grace and worthiness. Now when he awoke and rose up, he remembered still by heart all the things that he had song in his sleep, and did strait way join thereto more words in the same manner and form of metre, and made up a song fit to be song and applied to God. And on the morrow he came to the farmar or bailie under whom he was, and told him of the gift that he had received, and being brought to the Abbess he was commanded in the presence of many learned men to tell his dream, and rehearse the song, that it might by the judgement of them all be examined and tried, what or whence the thing was which he reported. And it seemed to them all, that some heavenly grace and gift was granted him of our Lord. For more trial whereof they recited unto him the process of some holy story or example, willing him, if he cold to turn the same into metre and verse. Which he took upon him to do and went his way, and on the morrow after came again and brought the same made in very good metre, which they had willed him to do. Whereupon strait way the Abbess acknowledging and embracing this grace and gift of God in the man, instructed and exhorted him to forsake the world, and the life thereof, and to take the monastical life and profession upon him. Which he did and was thereupon by the commandment of the Abbess placed in the company of the brethren, and by her appointment taught and instructed in the course of holy scripture. But he what soever he cold hear and learn, would afterward think upon the same again by himself, and chewing thereon like a clean beast at his cudd, would turn it into very sweet metre, and melodiously singing the same, made his teachers to become his hearers again. His songs were of the creation of the world, and beginning of mankind, and all the story of Genesis, of the going of Israel out of Egypt, and their entering into the land of promise, and of many other histories of the holy scriptures. Of thin carnation of our Lord, of his passion, resurrection, and ascension into heaven, of the coming of the holy ghost, of the doctrine and preaching of the Apostles. Also he was wont to make many songs and metres of the dread of domes day and judgement to come, of the horrible pains of hell, and of the joys and sweetness of the kingdom of heaven. And many other also of the benefits and judgements of God. In all which, his endeavour was to pull away men from the love of wickedness, and stir them up to the love and readiness of virtue and good life. For he was a man very devout and religious, and humbly obedient to his rules and disciplines. And very zealous and fervently bend against them that would do otherwise. And therefore he ended his life with a good end. For when the hour of his departing was at hand, he was taken before and diseased xiv. days with bodily sickness, and yet so temperately, that he might all that time both speak and walk. 
The fer●●ry.  There was there by, a little house into which they that were sick were wont to be brought, and such as were likely shortly to die. This man desired him that served him, the same evening before the night that he should departed out of the world, to go and provide him a place to rest and lie in that house. The other marveled why he desired the same, for he was nothing likely to die so soon. But yet he did as he was bid. When they were there placed, and were merrily talking and sporting among themselves and them that were there before, being now about midnight he asked and inquired of them all, whether they had the sacrament there within. What need, quoth they, is there of the sacrament, for your time is not come to die yet, that are so merrily talking with us, as a man in good health. 
Reservation of the blessed Sacrament.  But yet, quoth he again, do ye bring me hither the sacrament. Which when he had taken in his hand he asked them, whether they were all of a quiet mind and perfect charity toward him, without any quarrel, grudge, debate, and rancour. They answered all, that they were of very good mind and will toward him, and far from all wrath and displeasure: and they asked him again, whether he bore good will and affection toward them. 
Howseling before death.  He answered by and by, I do bear, my dear children, a quiet and good mind to all God's servants. And there withal arming himself with that heavenly food made him ready to enter into the other life. Then he asked, how nigh the hour was, that the brethren should rise to say their night laudes and service to our Lord● It is not far of, quoth they. Well than, quoth he, let us abide and tarry for that hour. And blessing himself with the sign of the holy cross 
Blessing with the sign of the cross.  he laid down his head on the bolster, and so falling a little in a slumber ended his life in quiet and silence. And thus God wrought with him, that even as he had served our Lord with a simple, plain, pure mind and quiet devotion, so likewise he might come to the fight and vision of God, leaving this world with a quiet and still death. And that also the tongue which had made and invented so many goodly metres and wholesome words in the praise of the creator of all, might conclude and shut up the last words in the praise and laud of the same, blessing himself, and commending his spirit into the hands of our Lord. It appeareth also by these things that we have told, that he knew before and foresaw the time of his departing.   

Of a vision that appeared to a certain man of God before that the monastery of the town Colodon was burned.  
The 25. Chap.  
ABout this time the monastery of virgins, 
A Nunnery burned for the sins of the inhabitans.  which standeth in the town of Coludon of which we have made mention above was through negligence by a great misfortune consumed with fire. Which thing notwithstanding happened also for the wickedness of them that dwelled in the same, and specially of the chief and elders thereof, as all men might easily see that knew it. And the open scourge of God did mercifully whip them even at the beginning, that being thereby corrected they might like the Ninivites turn away the wrath of the just judge from them by fastings, weeping, and prayers. In the same monastery there was a certain man a Scotborne named Adaman, leading a very devout life unto God in chastity, abstinence and prayer, in such sort, that he never did eat nor drink, save only each Sunday and thursday: and oftentimes also he passed over whole nights watching in prayer: which straightness of hard life he began at the first of duty and necessity to amend his former sin and ylliving, but in process of time he had turned that necessity into a continual custom. For whereas in his youth he had committed a certain grievous offence and sin, that coming oft to his mind and remembrance, considering in his heart the greatness thereof, he abhorred it and trembled thereat exceedingly, and feared the punishment of the sharp judge upon him for the same. Resorting therefore to a priest and hoping of him to learn some remedy of salvation, he confessed his sin to him, 
Confession to the priest.  and desired him to give him counsel, whereby he might flee and escape the wrath of God and vengeance to come. The priest when he had heard his offence and sin, said. A great wound requireth a greater cure and medicine: and therefore give thyself to fastings, and prayers, 
Psal. 94.  as much as thou art able, to the end that coming before the face of our Lord in confession thou mayest deserve to find him merciful unto thee. But he for the passing grief of the guilty conscience that held him, and desire that he had to be soon assoiled of the inward bonds of sins wherewith he was laden, said: I am young of age, and strong of body. And therefore what soever ye put me unto, so that I may be saved in the day of our Lord, I will easily bear it all, and though ye bid me to stand the whole night and spend it in prayers, and pass over the whole week in abstinence. It is very much (quoth the priest) to endure the whole week without sustenance of the body, 
Penance enjoined.  but it sufficeth to fast two or three days at onse. And this do though until I come again to the after a short time, and show thee more fully what thou must do, and how long thou must continue in penance. After which words the priest appointed him what penance he should do, and went his way. And through a sudden occasion that happened he passed into Ireland, where he was borne, and came not to him again, as he had promised to do. Yet the young man remembering both his commandment, and also his own promise, gave himself wholly to weeping, penance, holy watching and continence, in such wise that (as I said before) he never took sustenance save only thursdays and sundays, but continually fasted all the other days of the week. And when he had heard that his ghostly father was gone into Ireland, and there departed, ever after from that time he kept this manner of fasting, according as it was first appointed him. And the thing which he had onse begun to do for compunction of his sin and dread of God's vengeance, the same did he now, without loathsomeness or weariness, yea with pleasure and delight for the reward that followed, and for the fervent love of God. And as he now long time had continued diligently the same, it chanced that on a certain day he went out of the monastery to some place a good way of, having one of the brethren with him in his company. And when they had done their journey and were coming home again, drawing near the monastery they beheld and viewed the goodly high building of the same, whereat the man of God braced out all into tears, and with his weeping countenance bewrayed the heaviness of his heart. Which thing when his fellow saw, he asked him why he so did. O quoth he, all these buildings that you see, both the common that belong to many, and the private houses of particular persons shall shortly be turned into ashes and consumed by fire. Which he hearing, as soon as they came into the monastery, found the means to tell that to the mother of the covent, named Ebba. Who being troubled at such a warning and foretelling, as good cause was, sent for the man unto her, and inquired the whole matter of him diligently, and how he knew the same. Of late, quoth he, being occupied at night time in watching and saying of psalms, I suddenly saw one stand by me, of a strange and unknown favour. At whose presence when I was sore afraid, he bade me not to fear, and then in familiar wise he spoke to me thus and said. Thou dost well in that this night time of rest, thou hast had the strength, not to give thyself to ease and sleep, but to be occupied in watching and praying. Whereto I answered and said, that I knew myself to have great need to continue in wholesome watching, and to make diligent and dew intercession to our Lord for my sins. Thou sayest true, quoth he farther, that thou and many other have need to redeem and satisfy for their sins with good works, and at such time as they are at leisure from worldly pains and business, to labour the more freely for the desire of everlasting wealth: but yet very few do so. For right now have I walked through all this monastery in order, and looked in every sell and bead, and of them all, saving thee, have I found not one occupied about the saving of his own soul: but they are all both men and women either deeply drowned in sleep, or watching unto wickedness and sin. For the little houses that were made to pray or read in, are now turned into chambers of eating and drinking, 
Abuses of religious persons punished by God from heaven.  and talking, and other enticement of ill. And the virgins, vowed unto God, contemning the reverence and regard of their profession, as oft as they have any leisure thereto, do occupy themselves in weaving and making fine clothes, wherewith they may set forth themselves like brides, to the danger and great peril of their estate and profession: or else to get them the love of strangers and men abroad. And therefore is there worthily prepared from heaven for this house and them that dwell therein a grievous punishment and vengeance by fire. Then quoth the Abbess, And why would ye not sooner tell me hereof when ye knew it? Forsooth, quoth he, I feared so to do for respect of you, lest ye would perhaps be overmuch troubled therewith. And yet take ye this comfort herein, that this plague and punishment shall not fall in your days. This vision being spread abroad and known, they of the place began somewhat to fear for a few days, and to amend themselves, and leave their naughty life. But after the death of the Abbess they returned to their old naughtiness, yea and to worse to. And when they said and thought themselves in peace and safety, they were anon stricken with the punishment of the foresaid vengeance. All which things to have been thus done in deed, the most Reverend Giles my fellow priest reported unto me, who lived than in the monastery: and afterward, (for that many dwellers there went thence because of this ruin) lived a long time in our monastery, and there died. This have I thought good to put in our history to this end, that we might warn the reader and put him in mind of the works of our Lord, how dreadful and terrible he is in his judgements and counsels over the children of men. And that we serve not at any time the allurements and provocations of the flesh, little fearing the judgement of God, lest perhaps his sudden wrath strike us, and scowrge us justly and sharply either with temporal losses and plagues, or else deal more hardly with us and take us quite away to perpetual pain and perdition.   

Of the death of king Ecgfride and king Loather.  
The 26. Chap.  
THe year of thin carnation of our Lord DClxxxiiij. 
An. 684.  Ecgfride king of Northumberland sent Bertus his captain general with an host of men into Scotland, and miserably spoiled and destroyed the harmless silly people, which had ever been great friends to the english nation, in so much that the hand and force of the enemy spared not the very churches and monasteries. Yet the men of the isle as far as they were able did both resist and withstand force with force, and also calling on the aid of God's mercy, did long with continual cursings make supplication to be revenged from heaven. And although such as curse cannot possess the kingdom of heaven, yet it is believed, that they which for their unmercifulness were worthily accursed, did shortly suffer the punishments of their wickedness by the vengeance of God. For the next year after this, the same king against the advise and counsel of his friends, and specially: of Cuthbert a man of blessed memory, who of late had been consecrated bishop, did rashly and undiscreetly go forth with an army to waste the province of the redshanks. Who making as though they sled, brought him unto the straights of the hills where was no passage, and there with the most part of his host that he had brought with him, he was slain the xl. year of his age, and xv. year of his reign, and xx. day of may. And in deed (as I said) his friends and counsel would not suffer him to begin this war, but even as the year before he would not give ear to the most Reverend father Ecgbert, for setting upon Scotland that did him no harm, so was this now given him for a punishment of that sin, that he would not hearken unto them that labowred to call and stay him from his own destruction. After which time the hope and prowess of the dominion of the English began much to decay and go backward. For the redshanks recovered again their lands and possessions which the English men did hold, and the Scots that were in Britain, 
The welshmen.  and also a certain part of the Britons got again their freedom and liberty, which they hitherto have yet these xluj. years or thereabowt. Where among many of the englishmen that were either slain with the sword or made bondmen, or scaped from the land of the redshanks by fleeing, the most reverend man Trumwini, which had been bishop over them there, departed with his company that were in the monastery of Ebbercune, the which standeth in the English region, but nigh unto the strait that divideth the lands of the english and the redshanks. And commending his fellows to his friends abroad in diverse monasteries where he best might, himself went to the oft mentioned monastery of God's servants and handmaids, named Streaneshalch, and there chose him his abiding place: where with a few other of his company he lead his life a long time of years in monastical straightness, very profitably not to himself only, but to many other also. At which time there governed the same monastery a certain virgin of the kings blood named Elflet, and their mother Eanflede together, of whom we have before made mention. But when this bishop came thither, the good and virtuous Abbess found thereby not only great help in her charged and governance, but also comfort to her own life and conversation. After king Ecgfride succeeded in the kingdom Altfrit a man very well learned in the scriptures, who was said to be ecgfride's brother, and son to king Oswine. This man did nobly and worthily recover the decayed and destroyed estate of the kingdom, though the bounds and greatness thereof were now more narrow. This same year, which was from thincarnarion of our Lord DClxxxv. 
An. 635.  died Lothere king of kent the vj. day of February, when he had reigned xii. years after his brother Ecgbert, who reigned jx, years. For this Loather was wounded in the battle of the South Saxons, the which Edrich the son of Egbert fowght against him, and while he was at surgery in curing he died. After whom the said, Edrich reigned one year and an half. Who departing without issue, that kingdom was for a space through uncertain and foreign kings sore decayed and destroyed, until the lawful and legitimat king Victred, who was egbert's son came and was quietly settled therein, who both by good religion and princely prowess delivered his people from foreign force and invasion.   

How Cuthbert the man of God was made bishop, and how he lived and taught while he yet was in his monastery and monastical conversation.  
The. 27. Chapter.  
IN that same year that king Egbert ended his life, 
Holy Ilonde.  he caused (as we have said) Cuthbert an holy and reverend man to be consecrated bishop of the church of Lindesfarre, 
The I'll of Cochette.  who had lived a solitary life many years in great continency both of body and mind, in a very small isle, called, Farne, which lieth distant from the said church of Lindisfarme almost ix. miles a good way in the main Ocean sea. This man from the first beginning of his childhood was always fervently desirous of religious life, and when he was grown somewhat toward man's state, he took both the name and habit of a monk. For he entered first into the monastery of Mail●os, which standeth on the bank of the river Tyne, and was at that time governed of Abbot Eata, the meekest and mildest man of a thousand. Afterward he was taken from thence, and made bishop of the diocese of Hagulstald or Lindisfarne, as we have a foresaid. The which see was before governed by Boisill a man of great virtues, and graces and of a prophetical spirit. Whose humble and diligent scholar Cuthbert had been, and learned of him the knowledge of the holy scriptures, and examples of good works. Which man after he was gone to God, Cuthbert was made head of the same monastery, where both by the authority of his master, and example of his own doing he instructed and brought many unto regular life and discipline. 
The life of S. Cuthbert being yet a monk.  Neither did he only give unto the monastery both admonishementes and examples of virtuous and regular life, but also laboured to turn the common people far and near thereabout from the life of their careless conversation, to the love and longing of the joys of heaven. For many folk at that time did profane and defile the faith that they had with wicked works and doings, some also in the time of the great death and plague, setting at nought the sacraments of faith (wherewith they were endued) ran to the erroneous medicines and sorceries of idolatry, as though they were able by enchantementes or withcrafte, or any other secret art and coning of the devil to stay and keep of the plague sent from God the creator. Both which sorts of people to correct, and reprove their erroneous and ill doing this good father would go out of the monastery sometime on horseback, but more times on foot, and come to the villages lying thereabout, and preach the way of truth to them that were astray. Which thing also Boisill was wont to do in his tyme. For it was the manner of the people of England at that time, that when any of the clergy or any priest came to a village, they would all by and by at his calling come together to hear the word, and willingly hearken to such things as were said, and more willingly follow in works such things as they could hear and understand. Now this man Cuthbert had such a grace and skill in utterance, such a zeal in persuading, such an Angel's face and countenance, that none that was present durst presume to hide the secrets of his heart from him: but did all openly declare in confession the things that they had done: both for that they thought that the same could in no wise be hid from him, and also that they might be shriven and cleansed from their sins through the dew fruits of penance as he should appoint them. This good man was wont to resort unto those places and villages most commonly that stood a far of in stippy and craggy hills, and which other men were afraid to come at, or else being learned loathed to visit because of the unseemly dwelling and uplandish rudeness of the inhabitants. And yet he did so joyfully give himself to this godly and charitable labour, and so diligently instructed them with good and wholesome doctrine, that he would go out of the monastery oftentimes, and not come home again in an whole week, sometimes not in two or three, yea not in a whole month, but all that time tarry in the hills among the poor folk of the country, exhorting them to the joys of heaven both with the word of preaching, and work of virtuous example. When this reverend servant of our Lord had lived many years in the monastery of Mailros, and excelled in great signs of virtues, the most reverend Abbot there Eata removed him to the isle of Lindesfarne, that he might there also set forth to the brethren the keeping of regular discipline both with the authority of an head and ruler, and also express and show the same by his own doing and example. For this most reverend father did at that time govern the same place as Abbot there of. Though of old time in that place both the bishop was wont to abide together with his clergy and ministers of his church, and the Abbot with the monks, who did also notwithstanding belong to the household, and cure of the bishop. For Aidan which was the first bishop of that place, came thither with monks being also a monk himself, and did there place and begin monastical life and conversation: e●en as before also the blessed father Augustine did in kent, as is well known, and as we have declared before, at what time as the most reverend Pope Gregory wrote to him, on this wise. For as much as, dear brother, 
In the first book the. 27. chap.  it is not meet for you that are instructed and brought up in monastical rules and orders to be and dwell several from your clergy and chapplins in the church of England, which is of late by the work and grace of God brought unto the faith, you must therefore use this life and conversation which our fathers used in the beginning and rising of the primitive church, among whom noman did call any thing his, of all that they bade: but all things were common among them.   

How the same man living an anchors solitary life did by praying bring forth water out of a stone ground, and also received grain by the labour of his hand out of sowing time.  
The. 28. Chapter.  
AFter this, Cutberte increasing in the merit of religious and holy devotion came also to the secret silence of an Anchors life and contemplation. And because many years passed, we have sufficiently written of his life 
The life of S. Cuthbert written by S. Bede, is ex tant in the. 3. tome of his works.  and virtues both in heroical verse, and in prose, it shall suffice at this present only to rehearse this much, that at his going to the island he protested to the brethren and said: If the grace and goodness of God do grant me in that place, that I may live by the work of mine own hand I will gladly abide there: if not I will God willing very shortly return to you again. Now this place was quite destitute both of water and grain and wood, and also not meet for any man to dwell in because of the wicked spirits and fiends that haunted there. Yet at the prayer and desire of the man of God it became such in all respect, that it might well enough be inhabited. For at his coming the evil spirits went their way. Which enemies being so driven out, and that he had made himself a narrow and small dwelling place, compassed about with a trench, and with the helping hand of the brethren had builded necessary houses in the same, that is to say, a chapel and a common dwelling place, he commanded the brethren to make a pit in the pavement of the same dwelling place. Which they did, and yet the earth was very hard and stony, and seemed not to have any moisture in the world, nor any vain of water or spring in it. But the next day at the faith and prayers of the servant of God, the pit was found full of water, which unto this day doth give sufficient use and abundance of that heavenly grace to all that come thither. Beside this he desired to have ploughing tools brought him and wheat withal, and when he had laboured and made ready ground before and sown it in dew season, it so happened that at the very time of summer there grew thereof not only no ears, but not so much as any blade or grass. Wherefore when the brethren came to visit him as their manner was, he willed barley to be brought him, to see if happily the nature of that soil, or the will of the high giver were, that the seed of that grain could grow any better there. Which when it was brought him, and that he had sown it in the same field, out of all season of sowing, and out of all hope of having any fruit again, yet there arose and grew up anon corn plentifully, and gave to the man of God the joyful refreshing and sustenance of his own labour. And when he had there served God solitarily many years (for the bank wherewith his house was compassed and trenched about was so high, 
The third Synod of the english church.  that he could see nothing else out of it, but heaven, which he thirsted and longed to enter into) it happened at the same time, that there was a great synod assembled in the presence of king Egfride by the river of Alva, at a place called Atwiforde, which signifieth as much, as, at the two fords, in which archbishop Theodore of blessed memory was precedent, and there this foresaid man with one mind and consent of them all was chosen to be bishop of the church of Lindisfarne. Who when he could in no wise be drawn out of his monastery for all the messengers and letters that were sent him, at last the foresaid king himself having the most holy bishop Trumwine with him and many other religious parsons and men of power and authority, did pass over unto the Island. Also many of the brethren of the isle of Lindesfar came thither for this purpose: all which on their knees most earnestly desired and required him for God's sake and with weeping tears in our Lord's name they besought him so long, that they made his eyes stand full of sweet tears to, and so they got him out of his cave, and brought him to the Synod. And when he came thither, though much again his own will he was overcomed by the one assent and will of all the rest, and compelled to submit his neck to bear the yoke and office of a bishop. And the words that forced him most, were, that the servant of God Boisil (who did with the prophetical spirit he had, foreshow many things that should fall after him) had also prophesied and fortelde that Cutberte should be bishop. Now his consecrating not appointed to be strait way but after the winter passed which then was at hand, in the feast and solemnisation of Easter it was finished at York, in the presence of the foresaid king Egfride, where there came to his consecrating seven. bishops, 
Consecration of bishops with a number of bishops.  of whom Theodore of blessed memory was chief and primate. He was first elected and chosen to be bishop of Hagulstad diocese in Trumberts' place, who was deposed from the same. But because he rather desired to be of Lindisfarne church, in which he had sometimes lived, it seemed good, and was appointed that Eata should return to the see of Hagulstad, of which he had first been made bishop, and Cutberte should have the charged and jurisdiction of Lindisfarne Church. And when he had thus taken upon him this degree and office of bishop, he did setforth and adorn the same with the works of virtues and holiness, following the example of the blessed Apostles. For he did both with continual prayers make intercession for the people committed unto him, and with most wholesome exhortations stirred them to thirst after the joys of heaven. 
S. Cuthbert the example of a good bishop.  And (the thing which most of all is wont to help and farther teachers) such things as he towght other folk to do, he first in his own doing gave example of the same. For he was above all things fervent in the fire of God's love and charity, modest and sober in the virtue of patience, exceedingly given to devotion of praying, affable and familiar to all men that came to him for comfort and counsel. For he took this for a kind of prayer too, if he did help and secure with his exhortation such as were weak and unperfect, knowing that he that said, Thou shalt love thy lord God, said also, Thou shalt love thy neighbour as thyself. He was also notable for his abstinence and strait living, 
S. cutbert's devotion at mass time.  ever panting after the hope of heavenly things with great contrition and compunction of heart. Finally when he offered the host of the wholesome sacrifice unto God, he commended his prayers to our Lord not with a voice lifted up on high, but with tears powered out from the bottom of his heart. Thus when he passed over two years in his bysshoppricke, he went again to his isle and monastery, being warned by the oracle and admonishment of god, that the day of his death was now at hand, or rather the entrance and beginning of that life, which only in deed should be called life. Which thing he himself at the same time did after his plain and simple manner open unto certain, but in dark and obscure words, yet such as were afterwards plainly understanded. And to some to he did utter and reveal the same in very open and plain words.   

How the said bishop did foretell his death to be very nigh at hand unto Herebert a virtuous priest.  
The. xxix. Chapter.  
FOr there was a certain priest reverend for his uprightness and perfection of life and manners named Hereberte, which had a long time been coupled to this man of God in the bond of spiritual love and fryndship. For living a solitary life in the isle of that great wide lake, out of which runneth the head and beginning of the river of Derwent, he was wont to visit Cuthbert every year, and to hear the good lessons of eternal life at his mouth. When this virtuous priest heard of his coming to the city of Lugubalia, he came after his accustomed manner desiring to be inflamed more and more to the bliss and joys above by his wholesome exhortations. Who as they sat together, and did inebriat one an other with the cups of the life of heaven, among other things the bishop said: Remember brother Hereberte, that what soever ye have to say and ask of me, you do it now: for after we depart the one from the other, we shall not meet again and see one an other with the eyes of the body any more in this world. For I know well, that the time of my departing is at hand, and the laying away of my bodily tabernacle shallbe very shortly. Which things when he heard, he fell down at his feet, and with heavy sighs and pouring tears I beseek you (quoth he) for our lords sake, forsake me not, but remember your most faithful fellow and companion, and make intercession to the high and tender pity of God, that we may depart hence unto heaven together to behold his grace and glory, whom we have in the earth served and honoured together. For you know that I have ever studied and laboured to live after your good and virtuous instructions, and what soever I offended and omitted through ignorance and frailty, I did strait way do mine endeavour to amend the same after your ghostly counsel, will, and judgement. At this earnest and affectuous request of his, the bishop gave himself to his prayers, and anon being certified in spirit that he had obtained the thing that he besought of our Lord: Arise (quoth he) my dear brother, and weep not, but rejoice with all gladness. For the high mercy of God hath granted us that we have prayed for. The truth of which promise and prophecy was well proved in that which befell after. For after they departed a sunder, they saw not one an other bodily any more, but on one self same day, which was the nineteen, day of March, 
Quomodo in v●●asua dilexerunt se, i●a in mer●e non sunt separati.  their souls went out of their bodies, and were strait joined together again in the blessed sight and vision, and carried hence both to the kingdom of heaven by the hands and service of Angels. But Herebert was first tried and purged in the fire of long sickness, 
As they loved in their life so in their death they were not severed.  by the dispensation of our lords goodness and pity, as it is credible, that such want of merit and perfection as he had, more than blessed Cuthbert, the same might be supplied in the purging pain of long chastening sickness, so that being made equal in God's grace and favour with his fellow that was intercessor for him, even as he should departed out of the body at the self same time with him, so he might also deserve to be received into the self same and like seat of perpetual bliss. This most reverend father died in the isle of Farne, and at his death he besought the brethren most earnesty, that he might be buried there in the same place, where he had no small time served and been in warfare for our Lord. But yet at last overcomed with their request, he was content, that he might be brought to Lindisfarne I'll, 
Holy Ilond  and laid in the church there. In the mean time, these things done Wilfride the most reverend bishop kept the bishopric of that church one year until an other was elected to be made bishop for Cutberte. After which time Eatbert was consecrated, a notable man in the knowledge of the holy scriptures, and also in the dew keeping of heavenly precepts and lessons, and most of all in doing of alms and deeds of charity, in so much that according to the old law he gave every year to poor folk the tenth not only of his cattle, but of all grain, fruit and apples, and some part of his clothes and apparel to.   

How the body of Cuthbert after xj. years burying, was found free from corruption and rotting. And how the successor of that bysshoppricke passed out of the world not long after.  
The 30. Chap.  
THe ordinance and dispensation of God willing to show more largely abroad in how great glory the man of God Cuthbert lived after his death, whose high godly life before his death excelled notably by many and often signs and miracles, did put into the minds of the brethren xj. years passed after his burial, to take up and remove his bones: thinking to find them all dry, the body being now consumed and brought to dust as dead bodies commonly are, and so to put them in a new tomb, and lay them again in the same place, but somewhat above the flower and pavement, for the more reverence dew thereunto. Which mind and intent of theirs they did declare to Eadbert their bishop, who agreed to the same, and bade them remember to do it on the day of his departing. And so they did. And when they opened the tomb, they found the body all whole and sound, as if it were alive, and the limbs, joints, and sinews soft and pliable, much liker a sleeping body than a dead. Also all the clothes, that were about him, seemed not only without wem or any blemish, but also as fresh fair, and bright, as when they were new and first made. Which when the brethren saw, they were stricken strait with a great fear, and with all haste went to show there bishop what they had found, who as it happened was that time solitary abiding alone in the farthest place from the church, being closed round about with the flowing and ebbing floods of the sea. For there was he wont always to keep the time of Lent, 
The devotion of bishops in times past.  and also xl. days before Christmas in great devotion of abstinence, prayer, and tears. In which place also his reverend predecessor Cutberte before that he went to the isle of Farne, did at certain times secretly serve our Lord in spiritual warfare. And they brought him a part of the clothes that were about the holy body. Which he both receiving thankfully as acceptable presents, and most gladly rejoicing to hear of such miracles (for he kissed the clothes with a great affection as if they were yet about the father's body) put ye on (quoth he) new clothes about the body for these that ye have brought me, and so lay it again in the chest that ye have provided therefore: I know most certainly, that that place shall not remain long empty, which is hallowed with such a special grace of this heavenly miracle. And how happy is he, unto whom our Lord the author and giver of all bliss will vouchsafe to give leave and licence to reaste in that place? These and many like things when the bishop had said with many tears, and great compunction, and trembling tongue, the brethren did as he had bidden them, and wound the body in a new cloth, and put it in a new cophin, and so laid it above the pavement of the chancel. And shortly after the dear beloved of God Eadbert the bishop was taken with a bitter and burning disease, the which daily increased and waxed more fervent, so that not longafter which, was the sixth day of may, he departed out of this world, and went unto God. And his body was also laid in the grave of the blessed father Cuthbert, with the cophim over him, in which they had put the uncorrupted body of the said father. In which place signs and miracles sometimes done in restoring the sick to their health, do bear witness and confirm the merit and virtuous lives of them both. Of which miracles we have long syns put certain in memory in the book of his life. But yet we have thought it convenient to add thereto certain in this history also, which we happened to hear and learn of late.   

How a certain man was cured of the palsy at his tomb.  
The 31. Chapter.  
THere was in the same monastery a certain monk named Beadwegen, whose office of long time was to serve such guests and strangers as came, and is alive yet to this day, a man of whose much devotion and religious conversation all the brethren and strangers that resort thither to bear witness and testify. And that obediently and duly he doth the office put unto him, only for the reward that he looketh for above. This man on a certain day when he had washed in the sea the mantles or clothes that he occupied in the hospital, coming home again was in the mid way suddenly taken with a pain in his body, in such wise that he fell down on the earth, and lay flat on the ground for a space, and could scant at last get up again. And when he was risen up he felt the half part of his body from the head to the feet to be grievously taken and stricken with a palsy, and so with much pain he came home to the house leaning on a staff. The disease grew and increased little, and little: and when night came, was waxen so grievous and painful, that the next day he was scant able to rise up or go by himself. Into which pain and adversity he being thus brought, conceived in his mind a profitable way and counsel, which was to get him to the church by some means or other as well as he could, and enter into the tomb of the blessed father Cutberte, and there upon his knees humbly to beseech the high sovereign goodness of God, that either he might be delivered from the anguish and pain, if it were so good and profitable for him, ot else if it behoved him to be longer chastened with that grief by the gracious provision of God, that he might then patiently and with meek mind bear and suffer this pain and afflicton put upon him. And as he had devised and purposed in his mind, so he did in deed, and bearing up and staying his feeble limbs with a staff he went into the church, and there fell down prostrate at the corpse of the man of God, praying with fervent intent and devotion that through his help and intercession our Lord would be good and merciful unto him. And as he was at his prayers falling as it were in a certain soft slumber, he felt (as he himself was afterward wont to tell) like as a great broad hand touch his head in that place where the grief was, and with the same touching pass along over all his body to the very feet, on that side where the pain lay, and there with all by little and little the grief went away, and strait thereon followed perfect health: which done he awoke forthwith, and rose up sound and hole and giving thanks to our Lord for his health, came and showed the brethren what had chanced unto him. And at the great rejoicing of all men he returned again to the office and service that he was wont diligently to do, being now as it were made better and more seruisiable by this trying and examining scourge of God. The clothes also wherewith the holy body of Cutberte was clad either before in his life time, or after when he was dead did not want the grace and gift of healing the sick: 
In the third tome of S. Bedes works.  as who so will read, shall find in the book of his life and virtues.   

How a certain man of late at S. Cutbertes relics was cured of a great sore in his eye.  
The. 32. Chapter.  
YET this one thing is not to be passed over or unspoken of, which three years passed was done by and at his relics, as was told me by the same man on whom it was done. And it was in the monastery, which is built by the river of Dacore, and thereof hath his name, in which that time Switbert a good religious man was head and Abbot. In that monastery there was a certain young man, that had a foul unhandsome swelling in the lead of his eye, the which daily grew bigger, and was like to put him in danger of the loss of his eye. The physicians laid salves and plasters thereto to assuage the swelling, but they could do no good: some men would have it to be cut of, other said no, for fear of a farther danger. And thus the foresaid poor brother continued in this case no small time, and could get no help at man's hand against this peril of the loss of his eye, but rather it daily increased and waxed worse, till at last it was his chance through the grace and goodness of God to be healed suddenly by the reliliques of the most holy father S. Cuthbert. For when the monks had found his body not rotten nor corrupted after it had many years lain buried, they took parts of the hear of his head, which in manner of relics they might give or show for a sign of the miracle to their friends when they came, and desired the same. A little part of these relics were at that time in this monastery, in the keeping of one of the priests there named Thridred, who now is Abbot of the house. Which man on a certain day went to the church and opened the shrine of relics, to give a part thereof to afrynd of his. At what time it chanced, the young man which had the sore eye, was present in the church. And when the priest had given his friend such part thereof, as he would, he gave the rest to the young man to lay up again in his place. Who by a good motion and mind that came to him, as soon as he had received the hears of the holy head, took them and put them to his sore eye, and held them there a space to keep down and assuage the grievous swelling therewith. And that done he laid the relics up again in the shrine as he was bidden, 
If they which now preach only faith, had such faith they should see such miracles now.  believing that his eye should shortly be healed by the hear of the man of God, wherewith he was touched. And his faith and belief deceived him not. For it was at that time (as he was wont to tell) about seven. of the clock in the morning. And as he thought upon his business and went about other things as the day required, toward none the same day, he happened suddenly to touch his eye, the which he felt and found with the eyled and all, as whole and sound, as if there had never been seen any blemish or swelling therein.  
THUS ENDETH THE FOURTH BOOK FOYES THE HISTORY OF THE CHURCH OF ENGLAND.    

THE fift BOOK OF THE HISTORY OF THE CHURCH OF ENGLAND.  

How Aedilwalde cutbert's successor living a solitary and hermits life allayed by prayer for certain of his brethren a great tempest in the sea.  
The. 1. Chapter  
THE famous and reverend father Aedilwalde, which by virtuous and worthy behaviour of himself many years in the monastery called Inripe, brought the office of priesthood taken upon him in great reverence and estimation, succeeded Cuthbert the man of God in practice of that solitary and lonefull life, which he passed in Farne island before he was made bishop. Whose worthiness and good life, that all men may more evidently perceive, I will declare one miracle wrought by him as one of the same company for and in whom it was wrought, declared to me: to wit Gutfride a faithful servant of jesus Christ by vocation a priest, 
Holy Ilond.  who afterward was Abbot of the same church of Lyndisfarne where he was brought up. I came (said he) with ij. other off my brethren to Farne Island desiring to speak with the reverend father Aedilwald. And when we had talked with him a while to our great comfort, and afterward receiving his blessing hastened homeward again, behold, suddenly as we were in the midst off the sea, the calm in which we sailed was taken away, and so great a tempest and terrible storm came upon us, that neither with sail nor ower we could prevail, nor presently look for any thing but death. And when we striving long with the wind and the seas to no effect, looked back at the length, if perchance by any possible means we might return back to the Island again from whence we came, we manifestly perceived that on every side with leek tempest our journey was stayed, and return intercepted: and no hope of escape in ourselves: afterward when we descried the land a far of and looked stedely towards the same, we saw in Farne island that virtuous and holy father Aedilwalde come out of his cave to look how we sailed away. For as soon as he heard the blustering of the wind, and rage of the Ocean sea, he came forth to see what might happen and chance to us. And when he saw us labouring hard against the surges of the sea, and in clean desperation of recovering the land, he fell down upon his knees: and prayed to almighty God, father of our Lord jesus Christ to deliver us from that present danger of death: And when he had ended his prayer, he appeased the rage of the sea in such sort, that the violence of the storm all together ceasing, we had wind and wether at will without any surges of the sea or great waves of water, until we came to land. When we were on ground, and had laid our ship at ancre, streytwayes the same storm and tempest which for our sakes was a little while allayed, began again, and ceased not his rage all that day, to th'end it might be given us to understand, that the little calm which happened, was given of God from heaven at the contemplation of that godly man's prayer, to deliver us out of danger. This virtuous man, high in favour with God continued in Farne island xii. years, and there died: but he is buried in Lindisfarne island: near to the place where the bodies of the forementioned bishops lie: in saint Peter the Apostle his church. These things were done in king Elfrides' reign, who was king of Northumberlande xviij. years after his brother E●gfride.   

How bishop john cured a dumb man, with blessing of him.  
The 2. Chap.  
IN the beginning off this king his reign when bishop Eata was dead, 
Of S. john of Beverlake.  john famous for his integrity and pure life took the bishopric of Hagulstald upon him: of whom his near and familiar acquaintance were wont to report many strange miracles and virtues wrought at diverse several times: and specially amongst all other, Berethum sometime his deacon, but now Abbot of the monastery called Inderwodde: a man worthy of all reverence and credit for his truth: off the which I have thought good to commit one or two to your memories. There is a secret and solitary mansion place compassed about with a great wood, and closed round with a deeke distant from Hagulstalde not passed a mile and a half, but divided with the river Tine which runneth betwixt them both, having a church yard off saint Michael the archangel where this holy man was wont to seiourne and make his abode very often, as occasion, and time served, with a few of his companions, and give himself most earnestly to prayer and study, but specially in the Lent. And when at a certain time (lent being at hand) he came thither to abide after his accustomed manner, he commanded those that were about him to seek some poor beggar, and impotent Lazar, whom he might have with him all the time of his continuance there, to extend his charity and deal his alms unto. There was in a town not far off, a young man, that was dumb well known of the bishop (for he used to come before him oftentimes to receive his alms:) the which was never able to speak so much as one word. Besides, he had such an unseemly sore in his head, that in the crown and higher parts there could not a hear take root, only a few evil favoured rough hears stood staring round about his temples. This impotent Lazar the bishop commanded to be brought thither, and a harbour made for him within the precinct of his house, where he might ordinarily every day receive his alms: And when one week of Lent was past, the next sounday he willed the poor man to come into him: when he was come, he bid him put out his tongue, and show it unto him, and taking him by the chin, made a sign of the holy cross upon his tongue: and when he had so signed and blessed it, he commanded him to pluck it in again, and speak saying, speak me one word, say gea, gea, which in the english tongue is a word off affirmation and consent in such signification as yea, yea. Incontinent the strings of his tongue were loosed, and he said that which he was commanded to say. The bishop added certain letters by name and bid him say A: he said A. say B. he said B. and when he had said and recited after the bishop the whole cross rue, he put unto him syllables and hole words to be pronounced. Unto which when he aunsered in all points orderly, he commanded him to speak long sentences, and so he did: and ceased not all that day and night following, so long as he could hold up his head from sleep, (as they make report that were present) to speak and declare his secret thoughts and purposes, the which before that day he could never utter to any man: in leek manner as that long lamed Lazar, who restored by the Apostles Peter and john, 
Act. cap. 3.  to the use of his legs again stood up and walked, and entered into the temple with other walking and leppinge and praising God with much joy and mirth, that he could now go upon his legs, the which benefit he had lacked long time before: The bishop also rejoicing that he had his speech again, commanded the physician to take the sore of his head in cure. Which he did, and by help of the bishops benediction and holy prayer, the skin came again, and hears grew as sightly to see as any other man's. So he that was before evil favoured, dumb, and a loathsome creature to look to, he was now made a handsome young man, his continuance amiable and pleasant to behold, his tongue ready and expedit to speak, his hear curled and fair to see. And so rejoicing for the recovery of his health, he returned home, notwithstanding the bishop offered him lodging and gentle entertainment, amongst his own family.   

How the said bishop healed a sick maiden by prayer.  
The 3. Chap.  
THe same good Abbot Berecht told me an other great miracle done by the said bishop: and this it was. When that learned prelate and Reverend father Wilfride after long exile and banishment was recovered again to the bishopric of Hagulstalde, and the same bishop john translated to York after Bosa (a man full of all godliness and humility) was departed out of this transitory life, he came on a certain time to a Nunnery in a town called Vetade, where Herebuge was abbess. When we were there said he, and entertained gently with good heart and cheerful countinence of all, the abbess told us that one of her covent and young nuns (which was her own daughter) being sick, lay languishing and pining away, because she was let blood off late in her arm: and while she was thinking off it in her fond and foolish fantasy, the sudden pain made her very weak: which growing upon her more and and more, the arm where the vain was opened, waxed very sore, and so pitifully swollen, that a man could scarce clip it with both his hands, and she lying in her bed for the great intolerable pain seemed to be almost dead and at the pits brim. Wherefore the Abbess besought this good bishop to go in and bless her. Because she believed steadfastly that if he did other bless her or touch her, the vehemency of her disease would cease, and she should stratyways begin to amend: He asked them when she was let blood, and understanding it was done at the prime of the moan, said, that it was very unskilfully and and undiscreetly done to let her blood at the prime of the moan. I remember well (quoth he) archbishop Theodore (renowned among all his posterity) told me that letting of blood and opening the vain was very dangerous about the first quarter of the moon, and rising of the sea. And what can I do for this maiden, now she is at deaths door? Not withstanding she besought him very instantly for her daughter, which she loved tenderly (for she purposed to make her abbess after her) and at the length with much a do obtained, so much of him as to go into the chamber, and see the sick maiden: Wherefore he took me with him, and went to the maiden which lay languishing (as I said) with great and intolerable pain in her arm, so swelling that it could not once bow at the elbow. And standing there he said certain prayers over her, and after he had blessed her, went out again. When we had sat an hour at the table, one came in and called for me, and leading me a side from the company, said, Coenburge (for that was the maids name) desireth you to come to her as soon as you can. When I came in to the chamber I found her very cheerful and merry and as it were almost hole. And when I had sat by her a while, shall we call for some drink said she? marry with a good will quoth I, and I am right glad you are able so to do. When we had both drunk, she began to declare unto me, that sense the bishop had prayed for her and blessed her, and went out of the chamber, she began to amend and wax better and better, and albeit I have not recovered my former strength again, quoth she, yet all the anguish and pain, is gone both out of my arm (where it was most fervent) and also out of all other parts of my body, the bishop as it were carrying all out of doors with him, though yet the swelling seemeth scant all allayed in my arm. As we were taking our leave, and departing thence, the swelling also went away, as the pains and anguish of her body did before: So the maiden delivered from danger of death and other woeful woes, gave laud and praise to God with the rest that were there attending and waiting upon her.   

How he healed an Earl's wife with holy water.  
The. 4. Chapter  
OF this foresaid bishop, Berecht abbot of Inderwodde told us an other miracle not much unlike this. An earl called lord Puch had a manor, about two miles from our monastery, whose lady had been troubled with such a vehement disease for xl. days, that in iij. weeks space she was not able to be carried out of the chamber, where she lay. It fortuned one day this devout and godly father to be sent for by the earl to dedicate and hallow a church, 
Dedication of churches.  and when the solemnity of this dedication was past, and the church halloed, the earl invited him home to his house, and (as civility and courtesy required) desired him to dinner. The bishop refused his gentleness, saying that of duty he must return and go to the next abbey: But the earl most instantly entreating him promised that he would do great alms to the poor, if he would vouchsafe to go home to his house that day and break his fast. I entreated him in leek manner as the Earl did, promising that I would give alms also to relieve the poor, if he would go to dinner to the earls house, and bless him and his family. And when we had obtained so much of him with long entreatance, we went to the earls house to take our repast. The bishop sent the sick lady by one of the company that came with him, some of the holy water, which he hallowed in dedication of the church, commanding him to will her to drink of it, and to wash that part of her body with the same where the grief was most vehement. All which being done she rose out of her bed whole and sound. And perceiving that she was not only cured of her long infirmity and disease, but made also as lively, lusty and strong as ever she was before, came to the table, showed herself very officious in carving and drinking to the bishop and all the hole table and ceased not to use such courteous officiosytye, all the dinner time. Following in this point saint Peter's mother in law, who delivered from her hot burning fever by the only touch of Christ's hand, rose up as strong and hold as ever she was before, and served them at the table.   

How he cured another earls son lying at the point of death.  
The. 5. Chapter.  
THis bishop called another time in leek manner to dedicate and halloe a church of the earl Addi was desired, after all the solemnity were done, by the earl, to go in to one of his children, which was very sick and ready to die, as being benummyd of all senses and natural operations of the body. the cophyn also or chest where he should be laid after his death was prepared and made ready. further more the good earl intreatyd him with weapinge tears desirying for the passion of god that he would go in and pray for his son because his life was both necessary and dear unto him: for his part he steadfastly believed that if he would lay his hand upon him and bless him once, 
The faith of our primitive church.  he should streytwaye recover. At his desire and long entreatance the bishop went in, and saw him (to the great discomfort and heaviness of all that were present) ready to yield up the ghost, and the cophyn hard by him in which he should be buried. He made his prayer to god and blessed him, and going out spoke those comfortable words that men use to sick folk, to wit, I pray god send you health and quick recovery from this disease And when they had sat a while at the table the child sent to the earl his father, desiring to have a cup of wine sent him: for he was thrustye. The earl being glad with all his heart that his son could drink sent him a cup of wine which the bishop had blessed. As soon as he had drunk of it, he rose out of his bed, put on his clothes, came down from his chamber, went to the great hall, saluted the bishop, welcomed the guests, and said he had a good stomach and appetite to eat. They commanded him to the table and were glad that he was so well recovered. He sat down, he eat, he drank, he lawght and made merry with them and in all points behaved himself as the other guests, and living many years after continued in the same state with out any grudge of his old disease. The abbot said this miracle was not done in his sight and presence but he heard it by relation of them which were present when it was done.   

How by his prayer and blessing he relieved one of his clerks marvelously bruised with a fall from his horse and in great danger of death.  
The. 6. Chapter.  
Neither do I think it good to pass over in silence that great miracle which a faithful servant of our saviour Christ named Herebalde was wont to report to have been done and practised upon himself, who at that time was one of his clergy, and is now abbot in a monastery that bordereth hard upon the river wire. So far forth said he, as it was lawful for a man to judge I found all the whole state and manners of his life correspondent to that gravity and holiness which is required in a bishop: and of that I am right well assured because I was daily conversant with him. But touching his w●nes in the sight of God, and favour before the myghth● which searcheth the secrets of all men's hearts, I h●e● experience in many other, but specially in my felff, ● whom be in a manner restored from death to life ● prayer and benediction. For when in my first florys●●yng and lusty youth I lived amongst his clergy, and was set to school to learn both to read and sing, and had not yet abandonyd all foolish fantasies, and yowthfull pangs, it fortuned one day that as we road with him we came into a goodly plain way and fair green which seemed a very trim place to run and course ower horses in. And the yowng men that were in his company, especially of the lay sort, began to desire the Bishop to give them leave to course and gallop their horses. But at the first he utterly denied and said them nay with this check: It is but a foolish fond thing you desire. At the last not able to withstand nor gainsay the earnest and importune request of all the whole company, he said, do if you will: marry so, that Herebald refrain, and abide with me. Than I entreating as suppliantly as I could to have licence to gallop my horse and course up and down with the other young men (for I trusted well my horse, which the bishop himself had before given me) I could not prevail at all. But when I saw them take their horses up with the spurs and fetch now this way now that as courageously with stop and turn, as could be, the bishop and I beholding all their pastime, I straight ways overcomed with wanton courage could not stay myself, but went amongst the thickest of them, and ran with the best. And as I took my horse up with the spurs, I heard him behind my back, with a deep sight, to say. O merciful God what woeful woe, woorkest thou to me in riding after thus sort. I heard those words, notwithstanding with wilful will I minded to follow my pastime. And behold even straightway as my horse wild, fierce, and courageous with great violence and force leapt over a deeke by the way, down fell I to the ground, and as one ready to die by and by, lost all my senses, and was not able to move any one joint of my body. For whereas in the same place lay a stone close to the ground covered with a little green turf, and not one other could be found in all that plain valley and level ground, it fortuned by chance, or rather by the divine providence off God to punish my disobedience it happened, that I pitched upon the same stone with my head, and hand which in the fall I put under to stay myself, and so broke my thumme, and skull off my head, that (as I said before) I lay there leek a dead man ready for his grave. And because I could not be removed thence, they stretched forth a pavilion, and made me a lodging there. This was about seven of clock in the morning: from that hour until night I tarried there with out any noise or disquietness even as it had been a dead man: than I began to relive and came to myself again, and was carried home to the bishop's lodging, by certain of my fellows where I lay speechless all that night, casting and vomiting blood, because my bulcke and inner parts, were sore broysed with the fall. But the bishop for the tender affection and singular good fancy he bore to me, was marvelous sorry for my misfortune and deadly wound, and would not all that night after his accustomed manner tarry with his clergy, but continuing alone in watch all that night, as I may well conjecture, besought the goodness of almighty God for my health and preservation. And coming to my, chamber early in the morning, said certain prayers over me, and called me by my name, and when I waked, as it were out of a great slumber, he asked me, if I knew, who it was that spoke to me. And I casting up my eyes, said yea right well, you are my dear bishop and master: than said he can you recover or live? Yea quoth I, by your good prayers if it please God. So streytwaies laying his hand upon my head, and repeating the word of benediction returned again to his prayers, and coming to see me again a little while after, found me fitting up in my bed, and well able to speak. Then moved, as it were with some inspiration from heaven, asked whether I knew without all scruple and doubt, whether I was baptised or no: to that I answered, yea forsooth I know with out all doubt I was washed in the holly font of baptism in remission of sins, and know the priests name very well that baptised me: but he forthwith replied saying: if you were christened of him doubtless you are not well christened: for I know him well, and am right assured that when he was made priest he could not for his dulheddid wit learn, nor to instruct nor to baptize. And for that cause I straightly charged him not to presume to that ministry which he could not do accordingly: As soon as he had spoken those words he began to instruct and inform me in the faith again: and it came to pass that as he breathed in my face, the pain vanished away, and I felt my body much better than it was before. Than he called for a surgeon, and commanded him to set my skull again, and knit it up together as it should be, and by and by with his blessing I was so well recovered, that the next day I was able to mount to my horse and ride with him to the next place where he minded to lodge: And not long after being fully recovered I was baptised. This good bishop continued in the see, three and thirty years, and so translated thence to the joyful kingdom of heaven, lieth buried in sancte Peter's porch, in a monastery called Inderwodde the year of our Lord. 721. For when he was not able for old age to preach, teach, and govern his bisshopprike, he consecrated and made Wilfride one of his chaplains archbishop of York, and went to the said monastery, and there with good example and conversation ended his life.   

How Cedwall king of the West Saxons came to Rome to be baptised, and his successor of devotion went to the sepulchres and monuments of the blessed Apostles.  
The. 7. Chapter.  
THe third year of king Aldfrides' reign, Cedwall king of the west saxons, when he had kept the sovereignty in his country very stoutly for ij. years space, for God's sake and hope of an eternal kingdom in heaven forsook his own upon earth, and went to Rome. He thought it to be a singular glory and renown for him, to be regenerated at the sea Apostolic, with the sacrament of baptism, by the which he learned that all mankind had entry to the kingdom of heaven. With all, this hope he conceived, that as soon as by baptism he was cleansed from sin, and made a member of Christ's mystical body, he should depart from this world to the eternal joy, the which both by the providence of God, were fulfilled even as he had secretly in his mind determined before: For coming to Rome when Sergius was Pope, he was baptized on easter eve, the year after the incarnation of Christ 689. 
An. 689.  and wearing yet the white apparel, and robes of innocency which were put upon him in baptism fell sick, and died, the 20. day of April. Whom the Pope at his baptism named Peter, that he might bear that holy name of the Apstole whose sepulchre and tomb he came to see, with good zeal and devotion many hundred miles, and buried him honourably in his church. And at the Pope's commandment, an Epitahphe was engraved upon his tombs that both the remembrance of his good zeal and devotion might continue in admiration through out all ages, and the readers and hearers also might be stirred to the leek godliness and devotion. The epitaph was written after this sort.  

An epitaph upon king Cedwall.  
All dignities and worldly wealth, all princely joy and mirth  
All palaces and castles strong, all ladies of great birth,  
All triumph all princely attire, all precious pearl and pride  
The fervent love of heavenly bliss, made Cedwalle set a side.  
And speedily to Peter's seat and monuments at Rome  
His fleshly lusts and filthy sins with baptism to overcome.  
Through dangerous seas and hougely hills a pilgrimage to make  
And happily the joyful star to endless comfort take.  
Incontinent when his repair was known among the states,  
Full courteously they met him all, and brought him to their gates.  
Pope Sergius perceiving eke his zeal and godly mind  
Did joyfully baptize him straight, and from his sins unbind.  
He altered his proper name, and did him Peter call  
delivering him from Satan's snare, from misery and from misery and from thrall:  
But innocent life this worthy wight on earth did not long keep  
Within few days death did approach, and rocked him a sleep.  
Undoubtedly great was his faith great was the mercy of Christ,  
Whose judgements who so seeketh out, shall creak when he is highst.  
From Britanny that famousisle, to Rome he saffly past  
The monuments and Apostles tombs, he saw all at his later cast.  
deaths fiery dart his heart did pierce and brought him to the ground  
Where foysteringe man's carcase lieth, until the trumpet sound.  
Here covered with marbel stone his body lieth at ease,  
In paradise his soul abideth, God's wrath he did appease.  
Then evident it is that he, who from his realm did range  
For earthly things did heaven obtain, and lost nought by exchange.   

another epitaph.  
Here Cedwall is buried, otherwise named Peter king of the west Saxons who died the xx. of April in the second indiction and lived thirty years, or there about, when that noble and mighty prince justinian was Emperor of Rome: and had reigned iiij. years in the empire and Sergius a true pattern of the Apostles had sat ij. years in Peter's seat.  
As this good king Cedwall was taking his journey to Rome, Huu one of the kings blood succeeded into the crown of that realm, who after he had reigned there 37. years gave over his kingdom and committed the governance of it, to his children, and went himself to the tombs and monuments of the Apostles in Rome Gregory being the Pope, having an earnest desire to wander leek a pilgreme here in earth for a time, about such holy places, that at the length he might be more willingly received of the blessed saints in heaven: the which practice in those days many englishmen both of the nobility and commons, 
Pilgrimage to Rome a wont matter in our primitive church.  spiritual and temporal, men and women, were wont to use with much emulation.    

Of the death of archbishop Theodore.  
The. 8. Chapter.  
THE year after king Cedwall died at Rome, that is to say, the year of our Lord 690. 
An. 690.  archbishop Theodore worthy of perpetual remembrance for his singular virtues, being very old and in those years, to which men commonly by course of nature may come, to wit, four score and eight, departed out of this world. The which number of years that he should live and see, was signified unto him by revelation in a dream: as to his familiar friends he was wont to make report: He continued in his bishopric xxij. years and was buried in saint Peter's church, where all the other bishops of Canterbury are buried. Of whom with the rest of his fellows equal both in dignity and degree it may be truly verified that their names shall live in glory from generati to generation time out of mind: for that I may use few words, the church of England for the time he was archbishop, received so much comfort and increase in spiritual matters, as they could never before nor after. As touching his parsonage, his life, his age and manner of death the epytaphe written upon his tomb in four and thirthy heroical verses doth manifestly set out to all that have access thither, of the which these are the iiij. off the first.  
A worthy prelate lieth here fast closed in this grave  
To whom the name of Theodore the Greeks most justly gave.  
With title right the sovereignty having of each degree,  
Christ's flock he fed with true doctrine, as almen do well see.  
iiij. of the last.  
His soul was set at liberty (that lumpyshe lump of clay  
dissolved) when September had put nynetene days away.  
And coveting their fellowship that liveth a godly life,  
Is companyd with angels hie, void off all care and strife.   

How after the death of Theodore Berechtwalde took the archbysshopricke upon him, and amongst many other bishops consecrated and ordered by him, he made Tobye (a man very well learned) bishop of Rochestre.  
The. 9 Chap.  
BErechtwald succeeded Theodore, and was archbishop of Canterbury who before was abbot of a monastery lying hard by the north entry of the river Glade otherwise called Rachwulf, a man dowtlesse well traveled in the knowledge of holy scripture, and very skyllfull both in ecclesiastical and Monastical ordres, censures, and disciplines, but nothing to be compared to his predecessor: He was chosen to this bysshoprycke the year after the incarnation of Christ 692. 
An. 692.  the first of july, when Wichthrede and Swebharde were kings of kent. He was consecrated the next year after, upon a sunday (being then the xxix. of june) by Godwyn archbishop and metropolytane of france and was installyd and put in possession the next day before the kalends of September, which was also upon a sunday. Who amongst many other bishops of his creation, after Gebmund bishop of Rochester was dead, did consecrate and substitute Tobye in his place, a man well expert in the latin, greek, and Saxon tongue, and all other liberal sciences.   

How Ecgbert a holy man, would gladly have gone to Germany to preach, and could not, and how Victberte went thither in deed, but because he could do no good, returned back to Ireland, from whence he came.  
The. 10. Chap.  
THe very self same time Ecgbert a most reverend priest, and faithful servant of our saviour Christ of me to be named with honour and reverence, who (as we said before) lived leek a pilgrim in Ireland, to obtain aeternal life in heaven, purposing with himself to profit many, took upon him the office of an apostle to preach the word of God to certain countries, which had not yet received the same nor heard of it. And many such countries he knew to be in Germany, of whom we Englishmen or Saxons, which now inhabit Brytanny are well known to have our beginning and offspring. All which of the brytons our neighbours are corruptly called Germans, for of them there are Frisians 
* People of high Allemaigne about the city of Camin.  Rugyns, Danes, Huns, old Saxons, 
* People of the higher part of friesland.  Bruchtuars, and many other nations beside, observing yet the rites and ceremonies of paynims, to whom this valiant and noble soldier of Christ purposed to go, after he had sailed round about Britanny, if happily he might deliver any of them, from the bondage and thrauldome of Satan and trade them toward Christ: or if this could not come to pass according to his expectation, than he fully determined to travel to Rome both to see and to worship the chapels, monuments, and tombs off the holy Apostles and Martyrs: But the secret working off God, and answers by revelations from heaven suffered him to achieve neither of these enterprises. For when he had chosen certain stout men to accompany him, and such as were most meet to preach the word of God, aswell for their good gesture and comely action, as for their profound knowledge and wisdom, and had prepared all things necessary for their voyage to the sea, there came to him one day early in the morning a religious man, that had been sometimes scholar and servant to that good priest Boysyll in Britanny, at what time this said Boysyll was chief governor of the abbey of Maylros under Eat their abbott (as we have signified before) and showed him a vision that he had the same night, and said. When matins was done I laid me down upon my bed, and falling in a little slumbering sleep, Boysil that was sometimes my good Master and bringer up, appeared to me and demanding many questions, asked whether I knew him. Yea Sir very well quoth I: you are my especial good Master and friend Boysill. Then said he, I am come now to show ower Lord and savidur jesus Christ's commandment to Ecgbert: the which notwithstanding this, must be signified unto him by the. Tell him therefore that he is not able to go forward with the journey, 
We read in the Acts of the Apostles that S. Paul and Stlas were forbidden of the holy Ghost (which was by revelation) to preach the word in Asia and in Bithynia.  which he purposeth. It is gods will he go rather and instruct Columbes monasteries. This Columba was the first preacher of Christ's faith to the Pictes dwelling beyond the great mountains northward, and the first founder of a monastery in the isle Hu which was had in great reverence and estimation a long time both of the Scots and of the Pictes. This said Columbe is now called of some Columcell: deriving his name by composition of the latin words Cella and Columba. Ecgbert hearing this vision gave the messenger charged that he should reveal it to no man, left peradventure in the end it might appear to be a vain and fantastical vision: but he considering the matter secretly with himself, feared it was in deed true, 
Act. cap. 16.  notwithstanding he never ceased to make provision for his journey which he purposed to take for the instruction of those countries in germany. 
The redshanks.  But within iij. or iij. days after, the same man came to him again, saying, that the very same night after matins was done, Boisill appeared again unto him in a vision, and said these words. Why didst thou thy message so negligently and so coldly to Ecgbert? Go now and tell him that whether he will or no he shall go to Columbes monasteries. For, because their ploughs go not right he must, reduce them to good order again. When he heard this, he charged the messenger, in leek manner as he did before, to reveal it to no man. And albeit he was so certified of the vision, yet for at that he called his company together, and went forward on his journey. And when they had freighted their ships and laid aboard all that should be requisite in such a long voyage, and tarried three or iiij. days for a good wind, there arose one night such a vehement tempest, that great part of the merchandise in the ship being lost, she was left in the midst of the sea lying upon one side. But notwithstanding this storm, all Ecbertes goods were saved and his companions also. Then he saying as it were, the sentence of the holy prophet, this great tempest happeneth for my sake, withdrew himself from that journey, and was content to tarry at home. But one of his fellows named Victbert a man notable both for his mind mortified with contempt of worldly things, and also for deep and profound knowledge, took ship, and arriving in Frislande preached the gospel of Christ ij. years to the inhabitans there, and Readbert their sovereign and king. In the end finding all his labour spent in vain amongst such barbarous people, he returned to the solitary places where he lived before (to wit in to Ireland) where he passed many a year leek an anchoret in much perfection, and served God in silence and contemplation, and because he could do no good in converting those foryners to the christian faith, he studied how he might better profit his own country men, by virtuous example of life.   

How Wilbrorde preaching in Friselande converted many to Christ, and how also the ij. Henwaldes his companions were martyred.  
The 11. Chap.  
WHEN that godly man Ecgbert perceived that neither he himself could be suffered to go and preach to the countries of Germany, but was stayed for some other great commodity of the church whereof he had understanding by revelation from God, neither Victbert coming into those parties did profit any thing, he assayed yet the second time to send thither for the setting forth of God's word certain holy and virtuous men, able and willing to take pains, amongst whom that notable and excellent learned man Wilbrorde priest, was chieff. Who after their arrival thither being in number xii. 
Friesland converted to the faith.  went straight to Pypine chief governor then of Fraunce● where being very friendly entertained of him, because he had lately taken the lower part of Friesland, and by force driven out their king Radbed, he sent them thither to preach aiding and assisting them with his princely authority that no man should by violence injury them, or interrupt their preaching, and also bountifully rewarding all such as would embrace and receive the faith. Whereby it came to pass by the assistance of God's grace that in short time they converted very many from idolatry to the faith of Christ.  
After the example of these holy men, ij. other english priests which had voluntarily lived in banishment a long time in Ireland for hope of aeternal life, came to Saxony, if happily by their preaching they might win any to Christ. As these good men had leek devotion, so had they both one name, being both called Henwalde. Yet for diversity to know one from the other, one was called black Henwalde, and the other white Henwalde, because of the diverse colour of their hear: Both of them had a great zeal, and reverend love to Christ's religion. But black Henwalde was the better divine. They coming into the country, went to a farmer's house, and desired they might be conducted to the Lord, which had the rule and governance there, saying they had an embassy, and other matters of importance to declare unto him. 
The government of the old Saxons.  For the old Saxons had no kings but many Lords to rule the country. Who as often as there was surmise or fear of wars toward, did cast lots equally amongst themselves, and upon whom the lot fell, him they folloed as their general captain, as long as the wars endured, and obediently executed what so ever he commanded. When the wars were done, all the Lords were equal in power and authority again, as they were before. The farmer entertained these good men, and promising to conduct them to the Lord of the soil according to their request stayed them iij. or iiij. days in his house. When they were espied of the rude barbarous people, and known to be of an other religion, (for they soonge hymns, psalms, and other devout prayers, and said mass, having with them books, and holy vessels, and a little table hallowed, in stead of an altar) they had them in ieolosy, and suspicion that if they came to the Lord and talked with him, they would turn him quite from worshipping of their gods, and bring him to the new religion of Christ's faith. Whereby a little and little all the whole country should be enforced to change the old ancient manner of worshipping their Gods into some new religion never heard of before. 
The martyrdom o● 〈◊〉. english priests in Saxony.  Wherefore they took them away suddenly and killed white Henwald with a sword, and black Henwald with long torments and horrible di●membringe all parts of his body, and after they had murdered them cast them into the river of Rhine. This fact when the Lord of the country (whom they desired to see) understood, he was very angry, that strangers repairing to him, could not have free passage. And streytwais sending forth his men of arms slew all the inhabitants of the same village, and burned their houses down to the ground. Those good priests, and faithful servants of our Saviour Christ suffered the third day of Octobre: and to testify their martyrdom unto the world, there lacked no miracles from heaven. For when their bodies were cast of the paynims, (as we signified before) into the river Rhine, it so fortuned that they were carried against the main running stream, almost xl. miles, where their companions were, and a great bright beam of light reaching up to heaven shined every night over the place, wheresoever they came, they themselves that had cruelly murdered them beholding and seeing the same. Moreover one of them appeared by vision in the night to one of their companions, whose name was Tilmon, (a noble man of great renown in the world, who from the high degree of a knight becacame a monk) showing that he might find their bodies in that place, where he should see a light shine from heaven. The which came so to pass. And their bodies being found, they were buried with all honour worthy for such holy martyrs. And the day of their martyrdom, or rather of the findings of their bodies, is kept solemn and holy in those parties with much devotion and reverence. Finally when that worthy and renowned Captain of the frenchmen named Pipine, had understanding of this, he caused their bodies to be buried very honourably in the church of Coollen, a famous city situated hard by the river Rhine: Besides it is commonly said, that in the place where they were killed there sprung up a fountain, which at this present day floweth with a great stream to no little commodity of the country.   

How ij. reverend and holy men were made bishops to set forth and preach Christ's religion in Friesland, Switbert in Britanny, and Wilbrorde in Rome  
The. 12. Chapter.  
AT the first arrival of these holy men to Freslande, Wilbrorde having licence of the prince to preach, went first to Rome, where Sergius at that present occupied the sea Apostolic, that with his licence and benediction also he might set upon that Apostolic office of preaching to the heathen, which he long desyred● hoping with all to receive of him some relics of Christ's holy Apostles and Martyrs: to the end that while in the country where he preached, he should erect churches, after the idols were cast out and destroyed, he might have in a readiness, some holy saints relics, to bring in their place, and to dedicat churches in their honour, whose relics he had received, divers other things also he learned and received from thence, requisite for so great an enterprise. In all which requests when his desire was accomplished, he returned back again to preach. At the very same time his brethren and companions left in Fresland, altogether bend to the setting forth of God's word, choosed out of their company, a man modest and sober in all outward behaviour and humble of spirit, called Switbert to be their bishop. Whom (sent for that purpose into Britanny) the most reverend father in God Wilfride did consecrate, living then, as a banished man out of his country amongst the Marshes. For at that time Canterbury had never a bishop. Theodore was dead, and Berthwalde his successor which went over the sea to be consecrated, was not yet returned to his bishopric. The said Switbert returning out of Britanny after he was consecrated and made bishop, went within a short time after to the 
* People of the higher Frisia.  Bruchtuars. And converted a great number of them to the perfect way of truth: but shortly after when the Bruchtuars were subdued and conquered by the old Saxons, all that received the gospel were dispersed: some into this corner, some in to that: The bishop himself with certain other went to Pipine which at the earnest suit of his lady, Slichildride gave him a dwelling and mansion place in a isle of the Rhine, which in their tongue is called In litore, that is to say, in the sea cost: where he building a goodly monastery (which his successors possess at this present) lived a very austere and continent life there, where all so he died. After the foresaid holy men that came to Friesland had preached there iiij. years or more, Pipine with the common assent of all the country sent that virtuous and worthy prelate Wilbrodde, to Rome where Sergius was yet Pope, desiring that he might be made archbishop of that part of Freslande: the which was fulfilled, according to his request the year sense the incarnation of Christ. 696. 
An. 696.  Upon saint Cicelies day and in saint Cicelies church he was consecrated and named Clement of the said Pope, and forthwith sent away to his bisshoprycke, to wit xiv days after his coming to Rome. At his return Pipine assigned him a Cathedral Church in his chief and principal city called by an old ancient name of those countries, Wiltaburge as you would say a town inhabited of the Wiltes. 
Wilbrord an english man, the first archbishop of Vltraict in Frisseland.  In the french tongue it is called Vltraict. Where when this holy and reverend father had buildid a church and preaching the faith of Christ far and wide had revoked many from blindness and error, he erected also many churches and monasteries through out all those countries, and within short time after made many bishops chosen either out of those that came presently with him, or of other which came thither afterward to preach, of the which company many are now departed to god. But Wilbrorde called otherwise Clement liveth yet a reverent father even for his age: for he hath lived in his bishopric xxxuj. years and after many agonies and troubles of his heavenly warfare laboureth and panteth yet after the reward of everlasting bliss in heaven.   

How one in Northumberland rising from death told many things that he had seen, some terrible to hear, and some worthy to be desired of all men.  
The. 13. Chap.  
THe very same time was wrought in Britanny a miracle worthy of perpetual remembrance and not unlike to the old ancient miracles of times past: for to stir up and revive men living here upon earth from the death of their souls, a certain man stark dead for a time, rose from death to life, and told many notable things that he had seen, of the which I thought it good to touch certain briefly in this history: There was in the coast of Northumberlande (in a place called Incunning) an honest householder of the country which with all his family lived a godly and virtuous life: He fell sick, and by vehemency of his disease growing more and more upon him, was brought to extremyty: and in the beginning of the night died. But in the dauninge of the day, reviving again, and fitting up suddenly: made all that remained about the corpse, run a way as men wonderfully amazed with fear. Only his wife which loved him tenderly (although she tremblyd and quakyd) tarried still. And he comforting her said, be not afraid. For I am now risen in very deed from death which had me as it were in prison, and am permitted to live in earth amongst men again, but not after the same manner and trade as I did before. From hence forth my conversation must be far unleeke to my former life. And rising by and by, he went to the parish church and continuing there in prayer until it was fair day light forthwith divided all his goods into three parts: one part he gave to his wife, an other to his children, the third he reserved to himself, and made distribution of it straytways amongst the poor. Not long after dispatched of all worldly cares he went to the Monastery of Mailros. The which is almost closed in with a creak of the river Tuyde. Where being shorn in, he went into a secret cell which the abbot had provided for him and continued there until his dying day in such contrition of heart and mortifying of the body, that if his tongue had not reported yet his life had testified that he had seen many things both terrible, and also comfortable which no other man had seen. Of the vision which in his departure he saw, he told after this sort. He that conducted and guided me in this vision had a goodly bright shining countenance, and was clothed all in white: and as it seemed to me, we went altogether in silence towards the rising of the son: and as we walked further we came to a great broad valley so broad, so long, and so deep that no man could measure it. That which lay on the left hand as we went, seemed to have one side very terrible with flaming fire, the other intolerable with hail, and snow: beating an piercing into every corner. 
Let the Christian reader here advise himself, whether he may scorn at this vision, because in heathen writers, as in the Menippus of Lucian and other such fond tales are feigned or rather to believe it, because so learned and holy a man r●porteth it, the time also of our first coming to the faith considered. Truly I think, therefore the heathen and infidel feigneth such things, in his false religion, because he knoweth tha● God revealeth the l●ke to such as serve him in true religion. Even as S. Augustin noteth, that therefore the devil is delighted with external sacrifice of man, because he knoweth that kind of worship to be due and proper to God himself. Lib. 10. de Civit. dei: Cap. 19  Both places were full of men's souls, which appeared to me to be cast interchangeably, now hither now thither as it were with a violent tempest: for when they could no longer suffer the intolerable heat and flames of fire, they leapt to the midst of that hateful and deadly cold. And when they pitifully in could find no rest there, again they were reversed into those unquenchable flames of fire. As an infinite number of miserable and wretched souls were tormented without cea●inge or intermission (as I might then see) with this alteration and interchaunge of pains, I began to thynck with myself, peradventure this may be hell of whose intolerable torments I have heard men oftentimes talk. But to this cogitation and thought of mine, my guide answered saying. Na think not so for this is not hell as though dost suppose. But when he brought me farther being altogether amazed with that terrible sight, I saw the places round about us suddenly lose their light and every corner full of darkness. As we entered in to them, within a little space they were so thick that I could see nothing, but the bright show and cote of him which did conduct me. When we went forward all alone in this darkness behold suddenly there appeared before us, many round flaws of fire ascending as it were out of a great pit and falling down again into the same: When I was brought thither my conductor and guide vanished away, and left me alone in the midst of that darkness, and horrible sight. But as those flaws of fire flew up into the element still without intermission, and fell down into the deep doungell again, I saw the top of every flaw that ascended full of men's souls, which in manner of little sparkles of fire flying up with the smoke were sometimes a high, and when the heat and vapours of the fire were gone, fell down again into the pit. Moreover a foul and noisome savour, breaking out with the same vapours infected all the dark places round about. And as I tarried there somewhat long in great horror and fear, not knowing what I should do nor whether I should go, nor what should be come of me, in the end, I heard suddenly behind my back most lamentable and pitiful crying, and withal a loud skournefull lawghing, as it had been of some rude and barbarous people, insulting over their enemies brought in captivity and thraldom. As soon as the noise waxing more brimmer and brimmer came fully to my ears, I descried a multitude of wicked spirits, which did hale, tear, and pluck, the miserable and wretched souls of men, in to the midst of darkness, weeping, wailing, and lamenting their state: the wicked spirits in the mean scornfully laughing and triumphing at their misery: amongst whom, as well as I could discern, there was a monk, a lay man, and a woman. The wicked spirits drawing and haling them, went down into that deep fiery flaming dongell. And it came to pass, that when they were gone a great way of, I could neither discern the lamentable cry of those souls: neither the scornful laughter off the devils, but had always in my care a confuse noise. In the mean season came up from the fiery flaming dongell, certain evil favoured black spirits and compassed me round about, and with there fiery eyes, and foul stinking savours which they breathed out had almost strangled me: Besides they threatened to take me with the fiery forks in their hands: yet they could in no wise touch me, although they adventured to fray me. When I was compassed in every side with such foul fins, and ugly darkness I cast my eyes now this way now that way if happily there might come any assistance or help to save me: and behold there appeared behind me, (even the very same way I came) the glimpsing of a star, shining in the midst of that darkness, which waxing brighter and brighter and coming a pace to me, dispersed those wicked spirits away, which with their fiery pronges were ready to rend me in pieces. He that came and put them to flight was the guide which conducted me before: Who turning straightways upon the right hand, lead me as it were somewhat northward where the son riseth in the winter, and with a trice brought me out of darkness into the fair broad light. And as he lead me in the fair shining light, I saw before us a great wall, which was so long and so high, that on neither side I could see any end. I began to marvel and muse with myself, why we should go to the wall, specially when I saw nor gate, nor loop hole, nor any other entrance up to it: but when we were come thither I can not tell by what means, we mounted quickly to the top, and behold there was a fair broad field, both comfortable and pleasant so full of sweet fragrant savours, and of fresh florisshing flowers, that incontinent the sweet smell drove away quite and clean all the stinking and loathsome sent of that dark fiery furnace, which had almost stifled me. So goodly and clear a light shined there in every place that it seemed more fairer, than the brightness of the day and beams of the some, when it is at the highest. There were in that field innumerable companies of white coloured men, many seats, and infinite multitudes of souls rejoicing and triumphing. As he lead me through the midst of those blessed souls, I began to think with self, perchance this may be heaven, of the which I have heard men oftentimes preach. To this my imagination and thought, he answered saying, this is not the kingdom of heaven as thou dost imagine. As we went forward and passed the resting places of those blessed and happy souls, I saw a more brighter shining light before us than the other was, and heard a sweet melodious noise of Musicians, besides that such a sweet perfume and fragrant savour broke out in every place, that the other which I smelled before, and thought excessively passing, was in comparison unpleasant and nothing worth, in leek manner as the other bright shining light of the pleasant green field in comparison of this seemed somewhat dark and obscure. In to the which paradise of pleasure as I hoped well we should go, suddenly my conductor and guide stood still, and turning back brought me again the same way we came. In our return, when we came to the mansions and resting places of those blessed souls, he asked me, this question. Do you know what all this is that you have seen? I answered no: Then he said unto me. The valley which you saw horrible with hot flaming fire, and sharp biting cold is the place, where their souls remaineth to be examined and tried, which differing the confession of their sins, and amendment of life had recourse to penance in the instant and point of death, and so departed out of this world. Yet because they made humble confession of their sins and repent even at the hour of their death, they shall come to the kingdom of heaven at the day of judgement, and some before. For the good prayers, charitable alms, and devout fasting of those that yet liveth, and especially the holy sacrifice of the mass, help to deliver many out of those torments, before that terrible day. Moreover the the fiery flaming pit, and stinking doungell, which thou didst see is hell mouth, into the which whosoever falleth, he shall never be delivered thence. The goodly green field full of odoriferous flowers, where thou sawest all joyful, jocund, and merry, is the very same place where their souls are received which depart out of this life in the state of grace, but yet not of such perfection, that they deserve to be brought streytwaies in to the kingdom of heaven, but for all that in the day of judgement, shall have the sight and fruition of Christ's deity and immortal joy with his chosen and elected. Only they which are perfect in all their words, thoughts, and deeds, are carried straight to heaven after they have passed their transitory life. The place where thou heardest the sweet melodious singing, with the goodly flagrant savours and bright shining light, is next adjoining to this. Concerning thy own state, because thou shall have thy natural body, and live amongst men in the world ones again, if thou will diligently examine thy doings upon earth, and direct thy manner of living in uprightness and simplicity, and refrain thy tongue from vain and idle talk, certainly assure thyself to have a resting place amongst these blessed souls which thou seest here: for when I went away for a time and left the alone, it was for no other cause but to learn and inquire, what should be come of the. When he had talked with me in this sort, I utterly detested this present life and was sorry to return to my natural body again. I was so ravished with the sweet fragrant savours, and beautiful sights of that place which I did see, and especial their society which for the time made their abode there. notwithstanding I durst not be so bold, as to demand or ask any question of my conductor or guide, but in the midst of these meditations, I perceived (by what means I can not tell) that I was in the world again, and lived as other men did. These sights and many other things else, this virtuous and holy man would not report to slothful sluggards and idle folks, men that had no regard of their own life, but to such only, as either dismayed with fear of torments or ravished with hope of eternal joy, would gladly receive and suck out of his words, some heavenly comfort and increase of piety. Well, to be short, in the same rue where is cell stood, dwelled a monk called Hengils promoted to the holy order of priesthood, which he honoured much with his virtuous works. This man remaineth yet a live, and leek a solitary heremitein Ireland, feedeth his old impotent body with brown bred and cold running water. This monk resorting to the said holy man oftentimes, understood by certain questions which he propounded, what sights he saw, after his body and soul were departed, and by his relation all which I have briefly declared, came to our knowledge. Moreover he communicated his visions with king Alfride, a man excellently learned in all good literature, who heard him with such comfort and attention, that at his desire, he was placed at the length in the same monastery, and shorn in religion. In the which monastery at that time, Edilwald priest of most godly and modest life was Abbot but now he is made bishop of Lindisfarn, which church he governeth in right good order, both with wholesome doctrine, and good example of life, seemly for his vocation. This holy man took after in the same monastery a more secret cell unto him, 
Holy Ilond.  where with more liberty he might serve his maker, in continual prayer without intermission. And because the place was situated upon a rivers side, he was wont to dip and plung● himself in the flowing water oftentimes, for great desire he had to chastise his body, and continued there singing of psalms and other duout prayers, as long as he could abide for cold the water now and then coming up to his hips, and now and then to his chin. And when he came out of the water he never changed his clothes being wet and cold, but tarried until they were warmed and dried by the natural heat of his body. In the winter season, when pieces of ice half broken dropped down on every side of him, which of purpose he had broken to plounge into the river, and diverse men seeing him, said, it is a marvelous matter and strange case brother Drithelme, (for so he was called) that you can possibly suffer such bitter and sharp cold, he answered simply, (for he was but a simple and sober spryted man) I have seen places colder than this is. And when they said unto him, we marvel that you will live so continent and austere a life, he answered I have seen more austeryte and hardness than this is. So until the day of his calling hence out of this wretched world, for the earnest desire he had of heavenly felicity, he punished his old impotent body with daily fasting, and was by good fruitful instruction and godly conversation a great comfort to many.   

How an other contrary wise dying found all the sins that ever he had done written in a book brought unto him by the devil.  
The. 14. Chapter.  
But contrary wise there was a man in the country and province of the Marshes whose visions, talk, and manner of life did profit many, but not himself. In the time of Coenrede which reigned after king Edilrede, there was a certain lay man taken up for a soldier and put in office in the camp, who for his diligence and actyvitie in feats of arms was great in favour with the king: but for the negligence and improvident care concerning the state of his own soul, in displeasure with the princ●● Wherefore the king charged him eftsoons to make humbl● confession of his sins, and amend his former life, and utterly to forsake all his detestable acts and heinous offences, lest by deaths sudden prevention he lost time of repentance and amendment of his life: but he, notwithstanding this gentle admonition, and fryndly exhortation of his sovereign contemned and set nought by those comfortable words of salvation, and promised that he would do penance afterward. In the mean season being visited with sickness he took his bed and began to be more and more vexed with the vehement pangs of his disease. The king came to his chamber (for he loved him tenderly) and exhorted and counseled him, that at the lest now he would fall to penance for his naughty life, and sinful acts, before he died. Na quoth he. I will not be confessed now, but when I am well recovered and able to go abroad again, than I will, lest if I should now do it, my fellows would say that I did it now for fear of death which in my prosperity and health I would never vouchsafe to do. Wherein he spoke to his own leekinge stoutly and leek a man, but certes, as it appeared after he was miserably deceived with the crafty illusions of the devil. When the king came to visit him again, and give him good counsel because his disease grew more vehemently upon him every day, he cried out incontinent with a pitiful and lamentable voice saying. Alas what mean you my liege, why come you hither? Yowe are neither able to profit, nor pleasure me nor do me any good. The king answered streytways, Ah, say not so: see ye play the wise man's part: Nay saith he, I am not mad, but I have here undoubtedly before my eyes a wicked conscience all wounded and mangled. And what is this said the king? If it please your highness quoth he: a little before your grace came, ij. beautiful and handsome yownge men came into the house, and sat down by me. One at my head, the other at my feet: and one of them took a goodly fair book out of his bosom but little in quantity, and gave y● me to read. In the which when I looked a little while, I found all the good deeds that ever I had done fair written: and god knoweth they were few in number and little in effect: when I had done, they took the book of me again and said nothing. Then suddenly came there about me an whole legion of wicked spirits, and besieged the house round about in the utter side, and sitting down replenished every corner within. Than he which for his fowl evil favoured black face, and highest seat appeared to be greatyst amongst them, taking out a book terrible to all men's sight, unmeasurable for greatness, and for weight importable, commanded one of his black guard, to bring it to me to read. When I had read a little, I found all the enormous detestable sins that ever I had committed not only in word and deed, but also in light thoughts written there in great black letters: and he said to the ij. fair young men that sat by me, Why sit you here knowing most certainly that this fellow is owers? They made answer. True it is. Take him and lead him away to the bottomless pit of damnation: and with that they vanished away. Incontinent ij. wicked spirits having fire pronges in their hands rose up and struck me one in the head, and the other in the sole of my feet, the which now with great torment and anguish creep up in to the bowels and other internal parts of my body, and when they meet together I shall die, and be drawn hence by the dyvells watching and whyvering about me into hell without redemption. Thus spoke that miserable manlying in extreme desperation and died out of hand, and now living in thraldom with the devil in everlasting pain doth that penance (but all in vain) which in his life time he might have done if it had been but one hour, with an assured hope of god's mercy and pardon for all his sins. Of this miserable and wretched man, it is evident that (as S. Gregory writeth of certain) he had not those visions for his own sake, whom they availed nothing at all, but for other men which knowing his lamentable end might be afeared to differ and prolong the time of repentance, while they have opportunity and leisure, lest by sudden prevention of death they die impenitent. That he saw diverse books brought before him by diverse and sundry spirits, 
A true and necessary doctrine for this wicked time.  some good, some bad, it was done by the divine providence and permission of god to put us in remembrance that our doings and thoughts flee not away with the wind, but are reserved particularly to the strait examination of the dreadful judge. And at the end shall be showed to us other by the good angels which frindfully wish our salvation, or by the wicked spirits, which spitefully work our damnation. Concerning that first of all the good Angels brought forhe a fair white book, and the devils afterward their fowl evil favoured black lygger: the angels a little one, they an unmeasurable great one: it is to be noted that in his childhood he did some good deeds, yet notwitstandinge he disgraced all that ever was done with his lewd and lose demeanour in youth. But if he would have amended in youth the wanton toys and foolish pangs of childhood, and with well doing raunesomed them out of the sight of god, 
Psal. 13.  he might have been brought to their society, of whom the Psalm of David saith, Beati quorum remissae sunt etc. Blessed are they whose iniquities are forgiven, and whose sins are covered. This history I thought good to set forth plainly and simply, as it was declared unto me of that worthy prelate Pechthelme, to the comfort of all such, as shall read it or hear it.   

How an other in leek manner saw a place of pain appointed for him in hell.  
The. 15. Chapter.  
furthermore I myself knew a religious man (whom would God I had never known) placed in a good and famous monastery, notwithstanding he himself was infamous for his lewd behaviour and lose life. I could tell his name also, if it were worth the telling. This man was earnestly rebuked of his brethren and other head officers of the monastery, for his enormities, and exhorted to a better trade of life, but all was in vain. Notwithstanding, albeit he would not give ear nor humbly obey their charitable exhortations, yet they did tolerate him very long for his externalll service, which was very necessary for them. For he was a singular good carpenter. This man was much given to drunkness and other wanton pleasures of dissoluteness, and accustomed rather to fit in his shop both day and night, than to come to the church to sing or pray, or hear the true word of life with his brethren, by which occasion it happened to him, as men are commonly wont to say. He that will not come of his own accord within the church door, 
A old proverb.  shall run against his will to hell gates. For he being now streeken with a very faint disease, and brought to extremity, called all the covent about him, and with much lamentation and deep sitghes, leek a man damned already, began to declare unto them, that he saw hell gates open, and the devil drowned in a deep doungell thereof, and Caiphas and all the whole rabblement that put Christ to death, cast in flaming fire, hard by him: and next to them (oh, miserable and wretched man that I am, said he) I see a place of eternal perdition prepared for me. His brethren hearing these woeful words exhorted him earnestly to repent and be sorry for his sins, while he was yet alive. Then he brought to extreme desperation answered, No No. There is no time for me to amend my former life, especially seeing I perceive my judgement is past and fully complete already. With those words he died without receiving the sacrament. His body was interred in the foremost part of all the abbey, not one of all the whole covent durst say mass for his soul, nor sing psalms, nor once say one Pater noster for him. Oh how far a sunder hath God separated light and darkness? The first blessed Martyr S. Steven ready to suffer death for testimony of the truth, saw heaven gates open, 
Actor. 7.  and jesus standing on the right hand of God. He to the end he might more joyfully die, fixed the eyes of his mind there before his death, where he should be after: but this foresaid fellow, black in soul, black in body, and black in all outward doings, saw hell open, at the hour off his death, and perpetual damnation prepared for the devil and all that follow him. Again to th'intent that though his death were miserable in desperation, yet by his own damnation he might give other example to repent and work their own salvation in time, he saw his own place and doungell prepared amongst such caytyffs, as Cayphas and his complices were. This chanced of late in the country of the Berniciens, 
In Northumberland.  and wa● by common talk blasted all the country over: so that it stirred up many to make quick confession of their sinful acts and not to take days with God. Which God grant it may work also in such as shall read this present history.   

How many churches of Scotland by the instant preaching of Adamannus kept the feast of easter after the catholic manner and how he wrote a book of holy places.  
The 16. Chap.  
AT that time a great multitude of Scots in Ireland, and many Britons in Britanny received by the singular gift of God, the true manner of celebrating the feast of Easter, taught by the catholic church. For when as Adamannus a virtuous priest and Abbott of all the mounkes and religious men, that were in the isle Hu, being sent Ambassador by the prince of his own country to Alfride king of the Englishmen, and tarrying a certain time in the country saw the Canonical rites and ceremonies of the church, and beside was sharply admonished by the learned that he should not presume to live contrary to the universal church, 
Catholic ●os●ruations to be preferred.  nor in keeping the feast of Easter, nor in any other decrees, what so ever they were, with his country men few in number, and dwelling also in one of the furmost corners of all the world, he so changed his mind hereupon, that what so ever he had heard or seen in the english church, he most gladly preferred it before the custom and manner of his own. For he was virtuous, wise, and very ready in the knowledge of holy scripture. After his return therefore into the country he-endevoured diligently to reduce all the isle Hu to the broad beaten path of truth, which he knew very well, and had embraced with all his heart: but he was not able to bring it to pass. Whereupon he sailed into Ireland, and preaching there and showing them with gentle exhortations the true and lawful observation of Easter, he wan many that were not in the dominion of the said Island of Hu from errors to unity, received universally of the catholic church, and taught them to observe the true time of Easter. This Adamannus when the feast of Easter was now kept by his means in Ireland after the institution of Christ's catholic church, he returning to his island again and preaching to his brethren in the monasteries this general observation, and keeping of Easter as he had done before and yet being not able to compass his purpose it fortuned he fell sick, and departed out of this world, before the year was complete and fully ended. And that by the great providence of almighty God so disposing it sweetly: to the end such a virtuous man desirous of unity and peace, should be taken hence to aeternal life before easter came again, for observation of which feast he should have been forced to much variance and discord by such as would not embrace the truth. This same virtuous man wrote a book of holy places very profitable for the readers, which he learned at the lectures and expositions of Archwulf a bishop in France: who to see holy places and monuments went to Jerusalem, and when he had wandered over all the land of promise, and had gone to Damascum, Constantinople, Alexandria, and other many isles of the sea, was driven in his return by tempest to the west coasts of Britanny. Who within few days after reforting to that worthy servant of our Saviour Christ's Adamannus above mentioned, he was received with all kind of humanity and frendefull entertainment, specially when he was known to be learned in scripture, and skilful in description of holy places. For Adamannus so esteemed him that he put in writing, what soever notable thing worthy of remembrance the bishop testified that he had seen in those holy places: and made a book (as I said) thereof profitable to many: but most of all to those, which lie far from the place where the Apostles and patriarchs lived, and know nothing of them but what they may pick out with long study and often reading. This book Adamanus dedicated to Alfride, and by his liberality and charges, it was given to other inferior persons to be read, the author himself being rewarded with many goodly gifts, and sent to his country again. Out of whose writings to gather some certain things, and place them in this our history I have thought it good and profitable to the readers hereof.   

What things he mentioned in the same book touching the place of the nativity, passion and resurrection of Christ.  
The. 17. Chapter.  
OF the place of Christ's nativity he reporteth in this sort: Bethleem a city of David, situated in a narrow and straight mount, compassed with valleys of every side, is a mile in length, from the west to the East, very base and plain without any towers or turrets. 
The place of Christ's nativity.  The walls are builded flat without any battlements. In the east corner there is as it were a den not laboured of man but framed of nature. The utter most part of it, is said to be the place of Christ's nativity, the innermost the manger, where he lay. This den covered somewhat far inward with goodly precious marble, hath over the place where our Lord was borne, a great church of the blessed virgin Mary builded upon it. Of the place of his passion and resurrection he wrote after this sort. As ye enter into the city of jerusalem on the North side, to come to the holy places, ye must by order of streets first go to the church of Constantine which is called Martyrium, that is to say, the martyrdom, or place where the witness of our redemption was found. This church the Emperor Constantine builded very gorgeously, because our saviour Christ's cross was found in that place by his mother Helena: Going from thence on the west side you shall see 
* Of this church erected by Helena mother of Constantin, Paulinus Nolensis maketh mention. Epist. 11. ad Severum.  a church builded in Golgotha where that rock is to be seen, which bore Christ's cross and his blessed Body fast nailed to the same, and beareth now also a mighty cross of silver with a great brazen wheel hanging over it full of lamps and torches. Within the compass and place where Christ's cross stood, was a vault cut out of the rock: In the which upon an altar there made, mass is wont to be said for honourable men that dieth, 
The devotion of the Christians in jerusalem above a thousand years past.  the dead corpse standing with out, in the street. At the west side of the same church, was also a round chapel of Christ's resurrection, environed with three walls, and borne up with xii pillars, having betwixt every wall, a fair broad way: which hath with in his compass and circuit three altars in three places of the middle wall, south, north, and west. This chapel hath eight doors, and places of entrance, directly over the three walls: of the which iiij. stand north-east. and iiij. west. In the middle of this chapel ●as laid the round tomb of our saviour Christ cut out of the rock, 
Et erit sepulchrum eius glorisum.  to the top of which a man standing within, may reach with his hand. It openeth on the east side, 
And the place of his burial shall be glorious saith the prophet.  and hath that great stone that was laid upon, which until this day showeth the print, and sign of the iron tools with which it was hewed and cut. With in, even to the very top all is covered with marble. The top itself all gilted with gold, beareth a great golden cross, upon it. In the north part of that monument, 
isaiah. Cap. 11.  Christ's sepulchre was cut out of the same rock, and made seven foot long, and three handful higher than the paviment. The coming in is on the south side: where continually day and night twelve ampes burn, four with in the sepulchre, and eight above in the right side. The stone which was put upon the brim of the sepulchre, is now cloven. The less part notwithstanding standeth at the door of the same sepulchre as an altar foursquare. The greater part standeth for an other altar in the same church in the manner of a quadrangle, covered with fair white cloth. The colour of the said sepulchre seemeth to be white and read decently mixed together.   

What he wrote of the place of Christ's ascension, and the patriarchs sepulchres.  
The. 18. Chapter.  
THe Author above mentioned writeth also in this wise touching the place of Christ's ascension. The mount olyvete is as high as the mount Zion, but not so broad, nor so long. There groweth no trees, but wines and olives: wheat and barley, it bringeth forth good store. The vain and soil of that ground is not shriveled nor fleaten, but green and full of grass. In the very top where Christ ascended to heaven, standeth a great round church, with three porches round in a circuit vawtyd and covered over. The inner chapel having an altar toward the east, with a goodly front in the top, could not be vaunted nor covered over because the very place of Christ's ascension might be kept open. In the middle of which church the last 
* Who thinketh this incredible, let him give a reason of the path way by Salisbury, called S. Thomas path by Clarengdon park.  print of Christ's feet left upon earth, are to be seen, where he ascended into heaven opening above and ready to embrace him. And although the earth be fett away daily of the Christians, yet it remaineth still and keepeth the very figure and print made with the steps of his holy feet when he ascended. Round about the print of those blessed feet lieth a brazen wheel, as high as a man's neck having an entrance and way in, upon the east side and a great lamp hanging above it in a pullye, which burneth day and night. In the west side of the same church be eight windows, and so many lamps hanging in cords directly over them. They shine through the glass to jerusalem and their light is said to stir the hearts of all that behold and see it, with a certain fervent zeal and compunction: At the day of Christ's ascension every year, when Mass is done; there cometh down from heaven a great gale of wind, and maketh all that are in the church prostrate themselves down flat upon the ground. Of the situation also of Hebron and monuments of old ancient fathers there, he writeth in this sort. Hebron sometimes the chiefest city in all King David's realm, showing now only by her ruins how princely and puissant she was in time paste, hath toward the east with in a furlong the double den, where the patriarchs sepulchres are environed with a four square wall: their heads turned toward the north. Every tomb hath his stone. All the three stones of the patriarchs being all white, squared as other stones are used in building of great churches. Adam lieth about the north side, and uttermost part of the wall not far from them, in an obscure tomb nor curiously wrought, nor workmanly set. There are beside base memorials of three simple women. The hill Mambre also is a mile from these monuments, full of grass and pleasant flowers toward the north, and in the top it hath a goodly champion and plain field. In the north part whereof Abraham's Oak (which is now but a stump as high as ij. men can reach) is compassed round about with a church. I have thought it good for the profit of the readers to intermingle in my history, these things taken out of the Author's books and comprised here in latin after the true meaning of his words, but more briefly, and in fewer words. If any man be desirous to know more of this matter either let him read the same book, or that little 
* This abridgement is extant in the 3. tome of S. Bedes works.  abridgement which I drew out of him but late.   

How the South saxons received Eadbert and Collan for their bishops, the west Saxons Daniel and Aldethelme for theirs: and of certain writings set forth by the same Aldethelme.  
The. 19 Chap.  
THe year of the incarnation off Christ 705. 
An. 705.  Alfride king of Northumberlande died, the xx. year of his reign not yet fully expired. After him sucdeded Osrede his son, a child but eight years old, and reigned xj. years. In the beginning of his reign Head bishop of the west Saxons departed from this mortal life to immortal joy: For undoubtedly he was a just man, one that lived uprightly in all points leek a good bishop, and preached sincerely leek a true pastor, and that more of the love of virtue naturally graffyd in him, then of any instructors by often reading taught him. Furthermore, the reverend father and worthy prelate Pechtehlme, (of whom we must speak hereafter in place where he shall be mentioned) who being but yet a deacon and young monk, lived familiarly a long time with his successor Aldethelme, was wont to tell us that in the place where the said Head died, for reward of his holy life many great miracles and cures were done: and that men of the same province used commonly to carry away dust from thence and mingle it with water for such as were diseased and sick: that also the drinking and sprinkling of the same did cure many sick men and beasts also. By which occasion for often carrying away of the sacred dust a great deep pit was made there. After his death, that bisshopprick was divided into ij. dioceses. The one was given to Daniel, which he keepeth at this present: the other to Aldethelme, where he ruled the people very painfully for iiij. years. They were borhe learned men skilful in holy scripture and all ecclesiastical doctrine. Aldethelme, when he was priest, and yet but Abbot of the monastery of 
* In the borders of Wilshere.  Mailsbury wrote by the commandment of the whole Synod of his country a book against the error of the Britons, for not keeping the fest of Easter in his dew time, and doing many things beside, contrary to the true observation and unite of the church. By reading of the same book he reduced many Britons subject at that time to the Weastsaxons, to the catholic solemnisation of the feast of Easter. He wrote also a notable book of virginity, both in long verse and prose, with double pains, following the example of Sedulius. He set forth also many other works. For he was notably well learned, very fine and eloquent in his talk, and for knowledge as well in liberal sciences, as in divinity to be had in admiration. After his death Forthere was made bishop in his place a man also much conversant in holy scripture. These ij. having the governance and whole rule of that diocese, 
The dioceses of Sussex and Hampshere divided.  it was determined by a decree in the Synod, that the province of South Saxons, which to that present day appertained to the diocese of Winchester, where Daniel was bishop, should have a see and bishop of their own severally. 
Celse founded by Eadbert the first bishop of Celse in Sussex by Chichester.  Whereupon Eadberte Abbot in the monastery off that blessed bishop Wilfride was made and consecrated first bishop of that diocese. After his death, Ceolla took the bisshoppricke upon him: Who not past iij. or iiij. years past departing this life, the see to this day is vacant.   

How Coenrede king of the Marsshes, and Offa king of the East Saxons ended their lives in the habit of religion, and of the life and death of bishop Wilfride.  
The 20. Chap.  
THe iiij. year of Osredes reign, king Coenrede which kept the sovereignty in the country of Marshes honourably for a time, did more honourably forsake it, and all his dominions. For under Constantine the Pope he went to Rome, and receiving there the tonsure and habit of a religious man, at the Apostles tombs continued in praying, fasting, and dealing of alms until his dying day. Unto this noble prince Coenrede, succeeded king Edilredes son, which Edildred had the government of the same realm before him. There went with him also to Rome Sigheres son king of the east Saxons called Offa, (whom we mentioned before) a princely, and beautiful gentleman, and then in his first flowers and much desired of his subjects to remain and rule among them. But he moved with leek devotion and zeal as the other prince was, forsook his lady, his lands, his kinsfolk, and country for Christ's sake, and the gospel: that in this world he might receive an hundred fold and in the world to come life everlasting with Christ. When he came to the holy places at Rome, he also was shorn into religion, in the which he passed the rest of his life, and came to the vision of the blessed Apostles in heaven, as he had long desired before. The very self same year that these ij. princes went out of Britanny, a worthy prelate and notable bishop, called Wilfride, died the xlv. year after he had been made bishop, in the territory, called Wundale. And his body well chested, was carried to the monastery of Rhippon where he had before lived, and with all honour, and solemnity worthy for so noble a bishop was buried in Saint Peter's church at Rhyppon: 
Lib. 3. cap. 52.  Of whose life and behahaviour let us brieflly make mention what things were done returning as it were back again to that we have spoken before.  
This Wilfride being but a child was of such towardness and good nature, 
The life of bishop Wilfrid the Apostle of Sussex.  induced with so many goodly qualities, of such modest and honest behaviour in all points, that all the elders and ancients did with a special good love reverence him. After he was xiv. year old, he more esteemed a monastical, and solitary life, than all secular and worldly wealth. The which thing when he had communicated with his father (for his mother was departed to the mercy of God) he gladly condescended to his holy requests and godly desires, and exhorted him to persist in that godly purpose, 
Holy Ilond.  which he had intended. hereupon he came to the isle Lindisfarne and there attending upon the monks, he diligently learned, and gladly practised, all points of chastity, and godliness required in a solitary and religious man. And because he had a goodly pregnant wit he learned speedily psalms and certain other books of prayers, being not yet shorn in or professed, but well garnished with those virtues, which far surmounted the outward profession to wit of humility and obedience. For the which he was well loved and esteemed both of the elders, and also of his equals. When he had served God certain years in that monastery he perceived by little and little being grown in judgement (as a wife young man that could quickly foresee) the way of true religion and virtue taught by the scott's not to be altogether perfect. Whereupon he fully determined to make a voyage to Rome, only to see what ri●es and ceremonies were observed there, as well of secular priests as of religious persons. The which determination of his, after notice given to his brethren by privy conference, each man did well commend it, and persuaded him to go forward in his good purpose. Incontinent coming to Queen Eamflede (who knew him well, and by whose counsel and commendation he was received into that monastery) declared to her highness that he had an earnest and fervent desire to visit the monuments of the holy Apostles. The Queen much delighted with the young man's good purpose and zeal, sent him to Caunterbury to king Ercombert which was her uncles son requiring that it might please his highness to send him honourably to Rome: at what time Honorius one of the blessed Pope Gregory's scholars, a man profoundly learned in holy scripture, was archbishop there. When this young man lacking nor good courage, nor lively spirit, had tarried there a space, and employed his diligence to learn and commit to memory, that which he overloked, there repaired thither an other young gentleman whose name was Bishop, and Christian name Benet, one of the nobles of England, desyrours to go to Rome, of whom I have mentioned before. The king committed Wilfride to this young gentleman and his company, with charged that he should conduct him safe to Rome. When they came to Lions in France, Wilfrid was stayed there by Dalphine, bishop of that city. The gentleman went on his journey to Rome. The delight and pleasure, which the bishop had in wilfride's wise talk, aminable sustenance, jolly actituity, and grave invention, was the occasion why he was stayed there. For that cause also he gave him, and all his company friendful entertainment as long as they continued there: and further offered him the government of a great part of France, the marriage of his brother's daughter, (which was yet in the flower of her virginity,) briefly to adopt him for his heir, if he would make his abode there. But he rendering lowly and hearty thanks for so great courtesy and gentleness, that the bishop vouchsafed to show unto him being but a stranger, answered, that he was fully determined to an other conversation and trade of life: and therefore had forsaken his country, and taken this journey to Rome. The which when the bishop heard, he sent him to Rome, with a guide to conduct him in the way, and gave him money sufficient to bear his charges, desiring that at his return he would remember to take his house by the way. Wilfride with in few days after coming to Rome, and occypuing himself in daily contemplation of heavenly things, according to his first determination fell acquainted with a notable holy and learned man called Boniface, who was archdeacon, and one of the Apostolic Pope's counsellors. By whose instruction he learned orderly the four books of the Gospel, and the true count of Easter, and many other godly lessons commodious and profitable to understand the orders and disciplines of the church, which he could not attain unto in his own country. And when he had passed certain months there, in godly exercise and study, he returned to Dalfine again in France, and after he had tarried with him iij. years, he took the inferior orders of the bishop, and was so entirely loved of him that the bishop fully determined to make him his successor. But by cruel death he was prevented and Wilfride reserved to a bishopric in his own native country, England. For Brunechild Queen of France sent a power, and commanded the bishop to be put to death: whom Wilfride his chappellain followed to the place of execution, desiring to die with him, albeit the bishop did utterly forbid him. But when the executioners knew, he was a stranger and an English man borne, they spared him, and would not put him to death, with the bishop. Wereuppon returning to England he was brought to be in friendship and amity with king Aldfride. Who leek a good Prince had learned to follow and reverence the general ordinances and rules of the catholic church. And for that he perceived this Wilfride to be Catholic, he gave him straightways a Lordship, of x. tenements in Stanford: and within a while after a monastery with thirty. tenements in Rhippon: which he had given but late to build an Abbay forsuch as followed the Scots: but because they being put to liberty and choice, had rather depart thence then to receive the true and Catholic celebration of the feast of Easter, and other canonical rites and ceremonies after the custom of the church of Rome, and see Apostolic, he gave it to him, whom he saw better qualified both for learning and for virtue. The same time in the very self same monastery he was made priest by Agilbert bishop of 
* The country about Salisbury  Gevisse (of whom we spoke before) at the instance of the King, most earnestly requiring that so learned a man should continually follow his Court, and especially be his teacher and preacher. Whom not long after when the Scots sect was disclosed (as is afore said) and utterly abandoned, he sent to France by the counsel and advise of his father Oswin, when he was but thirty. years of age to be consecrated and made bishop by Agilbert then bishop of Paris. With whom xj. other bishops assembling themselves to consecrate him, did their duty in that behalf very honourably with all solemnities. But while he was yet beyond the seas, Ceadda, 
Lib. 3. cap. 28.  a godly and virtuous man (as it is above mentioned) was consecrated bishop of york, at the commandment of King Oswin. Who having governed the church iij. years departed thence, and took the cure and charge of Lesting Abbay. After him Wilfrid took uphonim the bishopric of all Northumberland. Who afterward in the reign of King Ecgfride, 
Lib. 4. cap. 12.  was deprived of his bishopric, and others consecrated and put in his place, of whom we made mention before. But when he had taken ship to go to Rome, and plead his cause before the Apostolic pope he was driven by a Sowthweast wind into Freslande, where he was honourably received as well of the rude and barbarous people, as of the King Aldgiste. Where he preached also unto them Christ and his gospel, converting many thousands to the faith, and with baptism washing away their sins. Whereby he laid the foundation of Christ's gospel in those countries, which the Reverend father and holy bishop Wilbrord perfected and finished afterward. But when he had passed over a winter with this people newly converted to Christ, he went forward his journey to Rome. When his cause was debated to and fro, in the presence of Pope Agatho, and many other bishops, he was found in process by all their judgements to have been most unjustly accused, and best worthy of that bishopric. At what time the same Agatho gathering a Synod at Rome of a 125. bishops against such heretics as held the opinion, 
The heresy of the monothelites condemned.  that there was but one will and one operation in our Saviour Christ, commanded Wilfride also to repair thither. And when he came he willed him to declare his faith and the faith of the country from whence he came, sitting amongst the other bishops: Wherein when he and his country was found to be Catholic, it pleased them amongst other things to have this also put in the Acts of the decrees, 
The See Apostolic.  the tenor whereof followeth. Wilfride the virtuous bishop of york, and appealing to the see Apostolic for his cause, and by that full authority absolved as well from certain complaints laid to his charged, as all other uncertain quarrels, and sitting in judgement in the fellowship of a 125. bishops in this present Synod, hath confessed, for all the north parts of the isles of England and Ireland, which are inhabited with English men, Britons, Scots, and Pictes, the true and catholic faith, and confirmed the same with his subscription. After his return to Britanny again, 
Bishop Wilfride the Apostle of Sussex.  he converted the South saxons from idolatry and superstition to Christ's true faith and religion. In the isle of Wight also he appointed certain to preach the word of God: and the second year of king Aldfrides' reign, who had the sovereignty next after Ecgfride, received his see and bishopric again, at the instant request of the king. But five years after he was accused of the same king, and many other bishops, and deprived again of his bishopric. Wherein upon repairing again to Rome, and obtaining licence to plead in his own defence before his accusers, Pope john and many other bishops sitting in judgement, it was by their diffynitive sentence concluded, that in some part his accusers had falsely forged these malicious surmises against him. The Pope also wrote letters to the kings of England Edilrede and Alfride requiring them to see him restored to his bishopric again, because he was unjustly condemned. The reading of the decrees concluded in the foresaid Synod assembled by Pope Agatho of blessed memory, kept but of late when he himself was present in the city and resident amongst other bishops, did much further his cause. For when the Acts of the Synod, as occasion was moved, were openly read ij. or iij. days before the nobility and great assembles of people, by the pope's commandment, the protonotary coming to that place where it was written, Wilfride the virtuous bishop of york appealing to the see Apostolic for his cause, and by that full authority absolved as well from certain things laid to his charges, as all other uncertain quarrels etc. As we said before, these words being read every man was astoned and the protonotary ceasing, each man inquired off other, what manner of man this bishop Wilfride was. Then Bonyface a counsellor to the Pope, and many other which saw him there in Pope Agatho his time, made answer and said. He is the bishop which was accused of his own country men, and came to Rome to be judged by the see Apostolic, even the very same which of late coming hither for the false accusations of his adversaries, was judged guiltless and innocent by● Pope Agatho, after the cause and controversy was well examined of both parties, and thought to have been deprived of his bishopric against all law, and more than that had in such honour and estimation of Pope Agatho of blessed memory, that he commanded him to sit in the Synod which he assembled at Rome, as a man off a true perfect faith and sincere mind. All these allegations being heard, the Pope and all that were present said, that a man of such authority which had been bishop xl. years, ought not to be condemned, but once again discharged and quitted from the false accusations and malicious surmises of his enemies, and sent home again with honour to his country. With this judgement returning towards England, he fell suddenly sick, when he came to France, and was so weakened, the disease growing upon him more and more, that he could not ride, nor keep his horse, but was carried in a bed by strength of his servants. Being thus brought to Meldune a city in France, he lay iiij, days and iiij. night's as though he had been dead. Only declaring by a little breath, which he drew very faintly and short, that he was a live. Thus continuing iiij. days without meat and drink, as speechless, and past hearing, he rose the fift day, and sat up in his bed, as a man awaked out of a deep sleep, and when his eyes were open, he saw a company of his brethren about him, some singing, some weeping, and fetting a little sigthe, asked for his chaplyn Acca. By and by he was called. Who entering into the chamber, and seeing his bishop somewhat better amended, and able to speak, he fell down upon his knees, and gave thanks to God with all the company that was present. And when they had sat together a little while, and entered talk fearfully, of the high judgements of God, the bishop commanded all to avoid the chamber for an hour, and began to talk after this manner to his chaplain Acca. There appeared unto me even now a terrible vision, the which I will have thee hear, and conceal withal until I know know further the pleasure of almighty God, what shall become of me. A certain man clothed all in white, stood by me, saying. I am Michael the Archangel sent hither for this only purpose, to deliver thee from danger of death. For our Lord hath given the longer time to live for the earnest prayers, and lamentations, which thy scholars and brethren here have made, and also for the intercession of the blessed virgin Marie his mother: Wherefore I say unto thee, that presently thou shalt be healed of this infirmity and sickness, but yet be in a readiness: for after iiij. years I will return again and visit the. Again, as soon as thou art returned to thy country, the greatest part of thy possessions, that have been taken away from thee, thou shalt receive again, and end thy life in tranquillity and peace. Upon which comfortable words the bishop recovered to the great joy of all men, rejoicing and praising God for him. Thus going forward on his journey he came to England. When the letters brought from the see Apostolic were read, Berechtwald archbishop and Edilrede sometimes king (but then made an Abbot) received him gladly in favour again. Edilred also entreating Coenrede whom he had made king in his place, to come and speak with him, requested him to be a good and gracious Lord to the said bishop, which also he obtained. But Aldfride king of Northumberland which would not receive him, died within a while after. By which occasion it fell out in the reign of king Osred his son, that in a Synod assembled by the river Nid after great contention and reasoning in both parts, he was received into his church and bisshopprike again with all favour they could show him. So iiij. years space, to wit to his dying day, he lived in peace, and died the xii. day of October in a monastery, which he had in the province of Wundale under the government of Abbot Cudbalde. From whence by the hands of the covent he was carried to his own monastery in Rhyppon, and interred in the blessed Apostle S. Peter his church hard by the altar, toward the South side, as we signified before, and over him is written this epitaph.   

An epitaph upon Bishop Wilfride.  
Wilfrid that worthy prelate, lieth bodily in this grave:  
Who moved with godly zeal, to Christ this temple gave.  
And of the Apostle Peter's name, S. Peter's church did it call.  
To whom the keys of heaven Christ gave, cheaf governor of all.  
He guilted it with gold most fine, and hanged it with scarlat round.  
And set up there a Crucifix, of gold even from the ground.  
The four books of Christ's gospel, in golden letters are wrote  
At his commandment and charges eke, right worthy to read and note.  
A cover for the same also of beaten gold he did fit.  
The price and value was great, but his heart surmounted it.  
Touching the course of Easter, in due time to be kept,  
Because by wrong tradition, many it overlept,  
He taught the catholic order, all England thorough out,  
Extirping the contrary error, by authority most stout.  
A numbered of religious men, he assembled in this place,  
Instructing them virtuously in the holy Father's race.  
With miseries and perils eke much vexed of long time,  
And of his own dear countrymen charged with many a crime:  
But when five and forty years, he had kept a bishop's state  
To heaven be past his brethren's cause, with Christ for to debate.  
And that with all alacrite, with mirth and joyful heart,  
Now graunto Christ that after his trace, we follow thee on our part.   

How Albine succeeded the holy Abbot Adrian, and Acca the good bishop Wilfride.  
The 21. Chapter.  
THE next year after the death of that foresaid holy father which was the fift of king Ofrede his reign, the Reverend and worthy father Adrian Abbot, and coadiutour to Theodore (Bishop of most blessed memory) in preaching the word of God, passed out of this transitory life, and was interred in his own monastery, in our ladies church, the one and fortieth year, after he was directed from Pope Vitalian and made coadjutor to Theodore, and the 39 after he came to England: Of whose profound knowledge and learning amongst other things, this may be a sufficient testimony that Albine his scholar, who had the governance of the Abbay after his decease, was so well practised in exercise of holy scripture, that he had great knowledge in the greek tongue, and did speak latin as eloquently without staggering or staying, as he did english, which was his natural language. After the death of bishop Wilfride Acca his priest succeeded in the bishopric of Hagulstad, a man of a jolly courage, and honourable in the sight of God, and of men, who enlarged his Cathedral church, dedicated in the honour of saint Andrew, and set forth the buildings with divers comely, and sightfull works, and moreover employed all his diligence and endeavour to gather together out of all places the holy Apostles and Martyrs relics, to the end he might in honour of them build certain altars a part by themselves in little chapels made for the same purpose, within the precinct and walls of the same church. Besides he sought with all possible diligence the histories of their martyrdom and other ecclesiastical writers, and made up a very large and worthy library. Moreover he zealously prepared holy vessels, lights, and other necessaries appertaining to the better furniture and adorning of the church of God. Again he sent for a cunning Musician named Mabam which was taught by the successors of Pope Gregory his scholars in Canterbury, to teach him and his clergy to tune and sing. For the which purpose he kept him xii. years, to the end he might partly teach them certain verses and songs of the church which they could not yet sing, partly by his singular cunning bring in ure again, such songs and tunes as for lack of use had been quite, and clean forgotten. For bishop Acca himself was a very cunning Musician, well learned in holy scripture, sound and perfect in the Catholic faith, expert and skilful in all orders, rules, and disciplines of the church, and so continued until it pleased God to reward him for his good zeal and devotion. He was brought up from a child in the most holy and virtuous prelate Bosa his clergy, than bishop of york, and afterward coming to Wilfride upon hope of some better learning, spent all his time in his service, until death arrested him. He went with him also to Rome, and learned many holy and necessary ordinances of the church, which he could not attain unto in his own country.   

How Abbot Ceolfride, sent to the king of Pictes, or redshanks, cunning carpenters and workmen to build him a church, and an epistle with all touching the Catholic celebration of the feast of Easter and after what manner priests and religious men should be sha●en.  
The. 22. Chapter.  
THE same time Naitane king of the Pictes, which inhabit the north coast of Britanny admonished by often meditation of holy scripture, abandoned the error, which he and all his country had long kept, touching the keeping of Easter, and brought himself and all his subjects to the catholic solemnizing and dew observation of the time of Christ's resurrection. Which that he might bring to pass with less difficulty, and more authority, he required aid of the Englishmen, whom he knew to have framed their religion after the counterpane and example, of the holy church of Rome and sea Apostolic. For he sent ambassadors to that Reverend father Ceolfride (Abbot of the monastery dedicated to the blessed Apostles Peter and Paul, situated at the mouth of the river Were, and not far from the river Tyne in a place called 
* Now called weimouth in which Ab●by under this Ceolfrid S. Bede was brought up, and lived all days of his life.  Ingiruum, where he ruled with great honour and admiration next after Benedict, of whom we have made mention before) desiring to receive from him some earnest and forcible exhortation both to persuade himself and also to confute all other which would presume to keep the fest of easter after their own fancy and custom, and not according to the ordinance of Christ's church. He requested farther to have instructions by his letters what manner of tonsure the clergy should use. notwithstanding he was partly already informed in many points requisite for that purpose. With all he desired to have some cunning and expert work men, to build him a church of great stone according to the manner of building in Rome, promising to dedicat the same in the honour of saint Peter head and chief of the apostles, and to follow evermore with all his whole realm the order and fashion of the church of Rome and see Apostolic: so far forth as men not knowing the romans tongue and far distant from them might attain to the knowledge thereof. Upon sight of these letters Ceolfride much tendering his godly purpose and intent, sent him such cunning and expert artificers, as he required, and withal letters indited, as it followeth. To the right honourable, and most renowned Prince Naitane, Ceolfride 
A learned letter of the Abbot Ceolfrid● unto Naitan king of the Peyghtes or redshanks.  abbot sendeth greeting in our Lord. The Catholic observation of holy Easter, wherein you desire to be instructed, right godly and renowned Prince, we have gladly and diligently endeavoured to set forth unto you in these presents, according as of the See Apostolic we have ourselves been informed and taught. Of which your zeal we thank highly almighty God, knowing well that when princes and Lords of the earth do employ their study to learn, to teach, and to observe the truth, it is a singular benefit and special gift of God given unto his Church. And most truly spoke a heathen philosopher saying, that the world should then be happy, when either kings embraced philosoply, or else philosophers might bear the sovereignty. Now if by the philosophy of this world, knowledge of the world might be had, where by the world might be beloved, how much the more ought such as are citizens of the heavenly country above, and but strangers in this world, desire, labour, and with all means possible be suppliants to God, that the higher power and charge they bear in this world, the more they apply themselves to hearken after and understand the will and pleasure of that high judge, which judgeth all, and both themselves obey gladly the same, and move also all other committed unto their charge, by their example and authority to fulfil and perform the same? To come therefore to the matter, wherein you require to be instructed, you shall understand, we have in holy scripture iij rules set forth unto us, by the which the true and just time of solemnizing the feast of Easter is appointed, 
A proof out of holy Scripture, of the Catholic observation off Easter.  which by no authority of man can be changed. Of the which rules, two were taught by God in the law of Moses, the third is joined in the gospel by the effect off Christ's passion, and resurrection. For the law off Moses commanded that in the first month of the year, 
Exodi. 12. a. 2 c. 18.  and in the third week of that month, that is from the fifteenth day until the one and twentieth, 
This first month beginneth in the first moon after the Aequiu●ctium.  Easter should be kept. And it was added by the institution of the Apostles out of the gospel, that in the same third week, we should tarry for the Sunday, and in it celebrate our Easter. This triple rule if a man diligently note and observe, he shall never miss in the cownte of Easter. But if it be your pleasure, to have every particular point more pitthely and largely declared, it is written in Exodus, where the people of Israel are commanded to keep the feast of Easter when they should be delivered out of Egypt, that God said to Moses and Aaron. 
Exodi. 12. a. 2.  This month shallbe unto you the beginning of all months, and cheafest in the hole year. Speak to all the children of Israel and tell them. The x. day of this month let every man take a lamb, according to their family and household. And a little after he saith. And you shall keep him until the xiv. day of the same month. And all the whole multitude of Israel shall offer the same up in sacrifice at the evening. By the which words it is evident, that in the observation of Easter, though the fourteenth day of the first month be mentioned, yet it is not so mentioned that on that day Easter should be kept, but in the evening of that day. That is, that the lamb should be offered, when the moon is fourteen days old, which fifteenth day off the moon, is the beginning of the third week of the month. And that it is the self same night of the xv. day of the moon in which God struck the Egyptians, and delivered the children of Israel, it appeareth by that he saith. 
Exod. 12. c. 15.  Seven days ye shall eat sweet bred: With which words also all the third week of the first month is commanded to be kept solemn and holy not only the first day of the week. And that we should not think those seven days to be counted from the xiv. to the xx. he added by and by. The first day, there shall be no leaven bred in your houses: Whosoever shall eat in any of your houses any leaven bred, his soul shall perish out of the company of Israel, from the first day until the seven. etc. Until, he saith: For in the same day (he saith after) I will bring and conduct your host out of the land of Egypt: First of all then. He called that the first day of sweet bred, in the which he would conduct and bring their host out of Egypt. But it is manifest that they were not delivered out of Egypt the xiv. day, when the lamb was offered in the evening which night was properly called the passover but the xv. day, as it is evidently written in the book of numbers where we read thus. 
Nume. 33. a. 3.  Wherefore when the children off Israel were gone from Ramesse the xv. day of the first month, the next day after they kept the passover with a mighty power. Ergo the seven days of sweet bred, in the first of the which seven the children of God were delivered out of Egypt, must be counted (as I said before,) from the beginning of the third week, that is from the xv. of the first month to the xxj. fully complete and ended. Now that the xiv. day is not numbered amongst these seven, where Easter beginneth, that which followeth in Exodus doth evident declare. 
Exod. 12. c. 17.  Where after it was said, For in the seven. day I will deliver thy host out of the land of Egypt, it was added straightways. And you shall keep holy this day, from generation to generation after one perpetual rite and ceremony. The xiv. day off the first month at the evening you shall eat sweet bred until the evening of the xxj. in the same moneth● Seven days shall no leaven bred be found in your houses. Now who doth not plainly see, that from the xiv. day to the xxj. be not only seven days, but also eight, if the xiv. day be reakoned for one. But if we will count from the evening of the xiv. day to the evening of the xxi. (as the verity of holy scripture diligently searched out doth declare) we shall well perceive, that the xiv. day so beginneth the feast of Easter in the evening, that all the whole week hath no more but seven. days and seven. nights. Wherefore our proposition is proved true, wherein we said that Easter must be kept in the first month of the year, and the third week of that month. And that is in deed truly solemnized in the third week, the solennite where of beginneth in the evening of the xiv. day, and is complete and ended in the evening of the xxj. day. Now after that Christ our true paschal lamb was offered up in sacrifice, and had made the sunday (called amongst the ancient writers, 
It is so called Act. 20. and joan. 20.  ●na vel prima sabbati, one of the sabothe, or first of the sabothe) solemn and holy to us for joy of his resurrection, the tradition of the Apostles hath so put this Sounday in the feast of Easter, that they fully decreed, neither to prevent the time of Easter in the old law nor to diminish any on day, but commanded according to the precept given in the law, that the same first month of the year, the same xiv. day, and the same evening should be expected and tarried for. In which evening when it fell upon the Sabbath day, every man should take a lamb according to their families and households, and offer him up in sacrifice at the evening. That is to say, all christian churches through out the whole world (which all joined together maketh but one catholic church) should prepare bred and wine, for the mystery of the flesh and precious blood of that immaculate lamb, which took away the sins of the world, and when all lessons, prayers, 
The B. Sacrament is offered up to god the father.  rites and ceremonies used in the solemn feast of Easter were done, should offer the same to god the father in hope of their redemption to come. For this is the selfsame night that the people of Israel were delivered out of Egypt by the blood of the lamb. This is the same night in which the people of God were delivered from aeternal death, by Christ's glorious resurrection. In the morning following, being sunday, the solemn feast of Easter should be celebrated. For that is the day, wherein our Saviour, opened the glory of his resurrection, appearing divers times in that one day to his disciples, to their unspeakable comfort and joy. This is the first day of the sweet bread of the which clear mention is made in the Leviticus, where we read thus. 
levit. 23. a. 5.  The xiv. day of the first month at evening is our Lords passover and the xv. day of the same his solemn feast of sweet bred. seven. days shall ye eat sweet bred: the first day shall be most solemn and holy. Wherefore if it were possible that the soundaye might always fall upon the xv. day of the first month, that is to say upon the fifteneth day of the age of the moon, we might celebrate and keep the feast of Easter always at one time with the old ancient people of god as we do in one faith, albeit they differ from us in the kind of external sacraments. But because the week days do not run equally with the course off the moon, the tradition of the Apostles preached at Rome by S. Peter, and confirmed at Alexandria by the Evangelist Saint Mark his interpreter, hath decreed that when the first month is come, and the evening of the xiv. day of the same, the next sounday also should be expected and looked for from the xv. day to the one and twentieth off the same month. For in which so ever off those it shall be found, Easter shall be kept in the same. And that because it appertaineth to the number of these seven. days in which the feast of sweet bred is commanded to be kept. Wherefore it cometh to pass that our Easter never passeth the third week of the third month, nor over, nor under: but either it hath the whole week, (that is to say. seven. days of sweet bred according to the old law,) or at the lest some of them. If of all them it compriseth but one, to wit, the seven. day which the holy scripture so highly commendeth, saying. 
levit. 23.  The seven. day shallbe more solemn and holly, and no servile woodke shallbe done from morning to evening, no man can justly reprove us, and say we keep not the Ester soundaye (which we took of the gospel) in the third week of the first month appointed by the law as we should do. Now then seeing the general cause which the Catholics allege for the observing of this feast of Easter, 
The contrary opinion is refuted.  is plainly set before your eyes, the unreasonable error of those which rashly presume to pass or prevent with out any force of necessity the time appointed in the law, is manifest for all men to espy. For they anticipate and prevent the time appointed in the law without any force of necessity, which think that Easter day must be kept, from the xiv. moon of the first month to the xx. of the same. For whereas they begin the eve of that holy feast, from the evening of the xiii. it appeareth that they appoint that day in the beginning of their Easter whereof they find no mention in the law. And whereas they refuse to keep the Easter soundaye the xxj. day, in it appeareth truly that they exclude utterly from their solemnity that day which the law commandeth to be observed and had in memory with joy and mirth above all other. And so they end their Easter after a perverse order keeping it sometimes altogether in the second week, but never in the seven. day of the third week. Again they which think they should keep Easter from the xuj. day of the said month to the xxij. day rove far wide from the truth, and run though an other way, yet as far out of the way, as the other did, falling (as the common proverb saith) in to the great gulff, and swalloing sands of Charybdis, while they seek to escape the dangerous straits of Scylla. For whereas they teach, that we should begin frgm the rising of the xuj. moon of the first month (that is from the evening of the xv day) it is manifest, that they utterly seclude from their solemnity, the xiv. day of the same month, which the law doth principally and before the rest commend: so that they scarce come to the evening at all of the xv. day in the which the people of God were delivered out of the bondage of Egypt, in the which our saviour Christ delivered the world from sin by shedding his precious blood, in the which he being buried, put us in comfort and hope of resurrection and aeternal rest after death. And these men by occasion of their former error, falling in to an other in punishment of the first, whereas sometimes they keep their Easter in the xxii. day of the said month, they do expressly pass the bonds of Easter commanded in the law. For in the evening of that day they begin their Easter, in which evening they ought by the law clean to have ended and finished their Easter. Again by this means they make that day the first day of Easter, which in the law is not mentioned at all: to wit, the first day of the fourth week. And both these sorts of men are deceived not only in counting the age of the moon, but also in finding out of the first month. The debating of which matter is more tedious and long, then that either it can or may be comprised in an epistle. Only this I say, that the time being once certainly known when the day is as long, as the night, and the night as the day, at the spring time of the year, it may infallibly be found, which ought to be the first month of the year after the accompt● of the moon, and which ought to be the last. In the spring the day is as long as the night, and so the night as long as the day after the opinion of all learned men in the East, and specially of the Egyptians which bear the price for calculation before all other Astronomers 
* The xxj. day of march.  the xii. kalends of April, as we also have had experience by trial of the dial. Whatsoever moon therefore is at full before the day and night be of one length being xiiii. or xv. days old, that moan pertaineth to the last month the year before, and therefore is not meet or convenient for the feast of Easter. But that moan which is at full either after the day and night be of one and equal length, or in the very point of that equality, in that doubtless (because it is the full moon of the first month) we must understand that the old ancients were wont to keep Easter, and that we ought to keep ours in leek manner, when the sunday cometh. 
Gene. 1.  That it should be so, this reason seemeth somewhat to enforce: In Genesis it is written that God made two. great lights the greater to rule the day, and the lesser over the night: or as some other translation hath, the greater light was made to begin the day and the lesser to begin the night. Therefore as at the first beginning, the son rising from the full midst of the East made by that his rising, the equalite of day and night in the beginning of the year: and as the moon in the very first day of the world the son going down, followed also at the full, rising in the midst of the East: so every year in leek manner the first month of the moon must be observed after the same rate: so that she be not at the full, before the day and night be of one length but either on the very same day (as it was at the first creating of the world) or when it is passed. For if the full moan go but one day, before the day and night be of one length, the former reason proveth manifestly that the same moan must not be ascribed to the first month of the year, but rather to the last of the year that is past: and for that consideration not meet nor convenient for the solemnizing of Easter day. Else in one year we should have ij. Easters. Now if it like you to hear also the mystical reason hereof, this it is. In the first month of the year, (which is called mensis novorum, that is, the 
* The month of April.  month of new springe) we are commanded to keep the feast of Ester, because our hearts and minds being renewed toward the love of heavenly things, we ought to celebrate and honour the mysteries of Christ's resurrection and our redemption. We are commanded to keep the third week of the same month, first because Christ himself promised unto us before the law, and in the time of the law, came in the third age off the world in the time of grace, and was made our Easter, and passover. secondarily because he rising from death the third day after his bitter passion upon the cross, would have that day to be called the day of our Lord, 
* Dies Dominic●.  and all Christian men to keep the feast of Easter yearly the very same day in honour of his glorious resurrection. The third cause is, because we do then truly keep this solemn feast, if we endeavour to the uttermost of our power to make our passover (that is to say ower passage out of this world to God the father) with the triple knot of faith, hope, and charity. After theequalite of the day and night we are commanded yet to tarry for the full moon of the month in which Easter falleth, to th'end that first the son may make the day longer than the night, and afterward the moon also may appear to the world in her full light, to signify unto us, that the son of righteousness, in whose beams is our salvation, that is to sayour Lord jesus Christ by the victory and triumph which he had in his resurrection, hath overcomed the darkness of death, and so ascending to heaven hath replenished his church: (which is oft signified by the moon) with the inward light of his grace, by sending down the goly ghost. The which order of ower salvation the prophet beholding, said, Elevatus est sol & luna stetit in ordine sno. The son is lifted up, and the moon stood in her order. They therefore which contendeth that the full moon of the month in which Easter should fall may come before the Son maketh the day and night of equal length, as they disagree in the celebration of most high and great mysteries from the doctrine of holy scripture, so they seem well to agree with them, which trust to be saved with out the preventing grace of Christ. 
He meaneth the Pelagians  Which in deed presume to teach that man might have had perfect justification, though Christ the true light had never overcomed the blindness off the world with his painful death and glorious resurrection. To conclude therefore, we about the equinoctial springe, when the day and night be of one length, and when the full moon of the first month orderly following the same (that is to say) after the xiv day of the said month is fully expired (the observation of all which times is commanded in the law) do expect yet in that third week (according as in the gospel we learn) the next Sunday following, and then we keep the solemn feast of Ester: And that to th'end we may testify by ower doings, that we cellebrat not this solemnity with the old fathers, in remembrance that the children off Israel had the hard yoke of bondage shaken from their necks in Egypt, but that we woorshipp with devout faith, and perfect charity the redemption of all the world, prefigured in that deliverance off gods old people out of thrauldome, and fully ended in Christ's resurrection: to th'end we may signify that we rejoice in the assured hope of ower resurrection, which we believe shallbe on the same Sunday also. This account of Easter, which we have here declared unto you to be followed, 
The invention of the golden number.  is comprised in the compass of nineteen. years, which of late, that is to say in the Apostles time, began to be observed in the church, especially at Rome and Egypt, as I have specified before. But by the industry of Eusebius, who of the blessed Martyr P●amphilus hath his surname, it is more plainly and distinctly set in order: So that, where as before the bishop of Alexandria was wont every year to send abroad to every particular church the true time of the Easter that year to be observed, now from hence forth the course of the full moon being brought in to this order, and certainly tried out, every church by itself can find it without failing. This count of Easter (so distincted by Eusebius) Theophilus bishop of Alexandria made to serve for one hundred years, at the request of Theodosius the Emperor. Cyril his successor made it for 95. years more, comprising it in v. circles of the said compass of 19 years. After whom Dionysius the yownger added as many circles in leek order and style which reached even to over tyme. The which now approaching nigh to the date and term prefixed, there is now adays, such store of calculatours, that in our churches through out all England there be many, which can by the old precepts of the Egyptians, (which they have learned and committed to memory) extend and draw forth the circle and course of Easter, in to as many years, as them listeth, even to the numbered of 532. years. Which number of years being expired, all that appertaineth to the course of the son, moon, month and week returneth into the same order it did before. The calculation or directory of which time, we have not at this present sent unto you, because demanding only to be instructed of the reason and cause of this time of Easter, it seemeth you are already informed of the time itself. Having now hitherto briefly and compendiously spoken concerning the due observation of Easter, according to your highness request, we exhort you most humbly to provide that your clergy have the same tonsure which the church doth receive and use as most agreeable to the Christian faith: whereof you required also our letters. We know right well that the Apostles were not shaven all after one sort. Neither now the whole catholic church as it agreeth in one faith, one hope, and one charity towards God, so useth also one and the self same order of tonsure. Again that we may consider the time before us, to wit, the time of the holy patriarchs, job a perfect pattern of patience, when his tribulation and adversity began, shore his head. Whereby we learn that in time of prosperity he was accustomed to let his hear grow. Yet joseph a true teacher and practiser of chastity, humility, piety and all other virtues, is written to have been shaven, when he came out of preson. Whereby it appeareth that in prison for the time of his endurance he was wont to remain with long hear nor clipte nor shorn. Lo here two virtuous and godly men who inwardly in heart and mind were one, showed yet in outward behaviour some diversity and contrariete. But though we may boldly say that the diversity of ecclesiastical tonsure hurteth nothing at all such as have a pure faith in God, and perfect charity toward their neighbour, especially seeing we read no controversy between the catholic writers, touching the difference and diversity of shaving, as there hath been for the celebration of Easter, yet notwithstanding amongst all kind off tonsures which we find to have been used or in the church, or universally amongst all other men, I may well say, that none is rather to be followed and received of us, than the very same, which he ware on his head, to whom Christ said after he had confessed him to be the son of God. 
Matt. 16.  Thou art Peter, and upon this rock I will build my church, and hell gates shall not prevail against it. To the will I give the keys of the kingdom of heaven. And contrariwise we may well believe, that none is more to be abhorred and detested of all faithful men, than that which he had to whom desiring to buy the grace and gift of the holy ghost with money, saint Peter said. 
Act. 8.  Thy money perish with thee, because thou thinkest the gift of God may be obtained with money. There is no part, nor fellowship for thee in the ministry of this word. And truly we are not shaven or clipte round for that consideration only, that saint Peter was so shaven. But because he was so shaven in the remembrance of Christ's passion, therefore we also desiring to be saved by the merits off the same passion, do bear upon the top of our crown, (being the highest part of our body) the sign of Christ's passion as Peter did. For as every congregation of faithful men which by the death of him that quickeneth and relyveth them, is made in very deed a holy congregation, commonly accustometh to bear the sign of the cross in their forehead, that by the divine power of the same they may be defended from all assaults of the devil, 
They did bear the sign of the cross in their forehead which used to bless themselves therewith.  and may by often remembrance and admonition of it, be instructed how they ought to crucify the flesh with all her sin and concupiscence, so in leek manner it behooveth them, which either being made by vow monks, or by profession of the clergy, do bind themselves more straitly with the bridle of continency for Christ's sake, to bear in their head by clipping, the form of a crown, as our merciful Saviour carried upon his precious head, at the time of his passion a crown of thorn, to the intent he might thereby carry yea and carry away the thorns and briars of our sins. To the end also they may protest unto the world, e●en by their open head, that they are ready and glad to suffer all mockery, irrision, and obloquy for his sake. Last of all to testify, that they look for the crown of aeternal glory, which God hath promised to all that love him, and that for the purchasing of this, they contemn all worldly shame and wanton wealth. But touching that fashion of shaving which Simon Magus enemy of Christ's faith used, who doth not even strait at the beginning detest and abhor it with all his magic? Which to outward sight seemeth to have the leeknesse of a crown in the overmost part off the head, but when a man cometh near and beholdeth the hinder part, he shall find that which seemed to be a crown, to come very short thereof. And truly such manner as it is void of Christian considerations, so for Symons sect it is very convenient. Who in deed by their simoniacal hypocrisy seem in this life to certain deceived persons worthy the glory of everlasting joy, but in the life which followeth the dissolution of this body, are not only deprived of all hope of the crown of glory, but (which is more) are condemned to everlasting torments and pain. And here tuly I would not your highness should think that I prosecute and debate this matter so largely, as though I judged them worthy to be condemned which use this manner of shaving, if they tender in heart and deed the unity of Christ's catholic church. Nay I boldly protest, and affirm that many of them have been virtuous and holy men. Of the which Adamannus, priest and Abbot of the Columbines is one. To whom amongst all other things, when he was sent in embassy, for his own country to king Alfride, and as he passed was desirous to see our monastery, and showed in his behaviour and talk, much wisdom, humility, and godliness, I said these words unto him. I beseek you good brother. Why do you, believing that you shall pass hence to a crown of life that hath no end, wear in your head the proportion and form of a crown, which hath an end, seeming in behaviour to be contrary to your faith? And if you seek the fellowship off S. Peter, why do you follow that manner of shaving, which he used whom S. Peter did ex communicate and deliver to the devil, and do not rather show that you love entirely with all your heart his habit, with whom you desire to live in eternal bliss? Know you for a surety my dearly beloved brother (quoth he) that albeit I use the same fashion of shaving which Simon Magus did after the custom and manner of my country, yet I utterly detest and abandon the unfaithfulness and infidelyty of Simon Magus and desire with all my heart to follow the steps of the most blessed head of the Apostles S. Peter so far forth as my poor ability will serve. To that I replied and said. I believe it is so in very deed. Yet it may be a more manifest declaration, that you embrace even from the bottom of your heart all that the holy Apostle Peter taught, if you keep that outwardly which you knew was used of him generally. For I think your wisdom do easily judge it most convenient utterly to seclude from your presence and face (dedicated to God) the habit, proportion, and figure of his countenance, whom you abhorred with all heart, and mind. And contrariwise as you desire to follow his steps and counsel, whom you look to have as a patron before God the father, so it beseemeth you to follow his outward behaviour. This for that time I spoke to Adamanus. Who after well declared how much he had profited by seeing the ordinances and rules of our church. For after his return to Scotland he reduced by his preaching many of the same country, to the catholic observation of Easter. Albeit he could not reduce the monks that lived in the Island Hij (where he was Abbot) thereto as yet. He thought also to redress the manner of ecclesiastical tonsure amongst them, if his authority could have prevailed. And I now also (most puissant prince) do exhort you to endeavour with all the country, where the king of kings, and lord of lords, hath given you the sovereignty, to observe and keep all that agreeth with the unity of Christ's catholic and Apostolic church. So it will come to pass, that after you have had dominion and rule here upon earth, the primate and head of the blessed Apostles will gladly open to you and yowers the gates of heaven to rest with the holy angels, and other dear friends of God. The grace of God, of our Everlasting king and lord preserve you (most dearly beloved son in Christ) and grant you long prosperous reign to our quietness and peace. When this epistle was read in the presence of king Naitane, with many other learned men beside, being truly translated into the kings native tongue, by them which did well understand it, he much rejoiced at that exhortation as some make report: even so much that rising from the place where he and many of the nobility were sat, he fell down upon his knees, and gave God thanks, that he had deserved to receive such a benefit out of England. And truly, said he, I knew before that this was the true celebration and keeping of Easter: but now I do so well know the cause and reason, why it should be so observed, that me thinketh I had no knowledge of it at all before: wherefore I profess and openly protest before you all, that are here present, that from henceforth I and all my people, will keep the feast of Easter at the time which is here described. I think it good also that all priests and religious men in my realm ought to receive this kind and manner of shaving, which we have heard to be very reasonable. And without any further delay by his princely authority he performed that which he spoke. For forthwith the account of nineteen. years, 
This account is now called the golden numbered.  were sent abroad by a public edict, to be copied out, learned, and observed through out all the provinces of the Pictes: the erroneous accounts of 84. years altogether blotted out. All priests and religious men had their heads shaven round after the true shape a●d figure of a crown. And all the whole country being well reform, was glad that they were reduced now to the discipline and order of saint Peter, (primate and head of the Apostles) and committed as though it were to his patronage and protection.   

How the monks of Hij with other monasteries under their jurisdiction began at the preaching of Egbert to keep Easter after the canonical ordonance of Christ's church.  
The 23. Chapter.  
NOt long after the monks of Scotland which inhabit the island Hij with all other monasteries under their jurisdiction were brought by gods great providence to the canonical observation of Easter, and right manner of ecclesiastical tonsure. For the year after Christ's incarnation, 716. 
An. 716.  when Coenrede took the governance and sovereignty off Northumberlande after Osrede was slain, the dearly beloved of God and honourably of me to be named, the Father and priest Ecgbert coming unto them out of Ireland was honourably received and joyfully entertained of them. This Ecgbert being diligently heard of them as one that had a singular good grace in preaching and that practised in life with much devotion, which he taught openly in their congregation, did change by godly exhortations and advertisements the old tradition of their forefathers. Of whom we may verify that saying of the Apostle, 
Rom. 10.  Aemulationem dei habebant sed non secundum scientiam. They had an earnest desire to follow God, but not according to knowledge. And he taught them by one appointed compass (which should be perpetual) to keep the chief and principal feast after the Catholic churches institution, and manner of the Apostles. The which appeareth to be done to by the great goodness and infinite mercy of God: that because the country which had the knowledge of God, and his holy word did freely and gladly communicate the same to englishmen, should them selves afterward come to a more perfect trade of life, than they had before by the help and instruction of Englishmen also, now associated and allied unto them. As contrary wise the Britons which would not once open their mouth to teach the Englishmen the knowledge of Christ, which they had before received, are now hardened in blindness, and halt always from the right way of truth, neither using the ecclesiastical tonsure after due manner, neither celebrating the solemn feast of Easter in the society of the Catholic church. Whereas now all Englishmen are established in the faith, and perfectly instructed in all points of Catholic religion. The monks of the Island Hij in Scotland received at the preaching of the learned father Ecgbert, the Catholic rites and customs, under their Abbot Dumchad, about 80. years after they sent Bishop Aidan to preach the faith to Englishmen. This man of God Ecgbert remained in that Island xiii. years, which he had now as though it were newly and first consecrated unto Christ by reducing it to the Catholic unite and society. The same good father in the year of our Lord. 
An. 728.  728. upon Easter day, which then fell upon the xxiv. of April, after he had that day said Mass in remembrance of our lords resurrection, departed this world, and finished that day that joyful festivite, with our Lord and all the blessed company in heaven, which he had begun with his brethren even that day by him reduced to the Catholic unite. And truly the providence of God herein was wonderful, that that reverent father should pass out of this world to the Father, not only upon an Easter day, but also upon that Easter day which was the first Easter after the Catholic order celebrated in that place. The brethren therefore rejoiced, both for the certain and Catholic observation of Easter then learned, and also to see their teacher and master that time also to pass to God, to be there their patron and intercessor. The good father also rejoiced that he lived here so long, until he might see presently his scholars to celebrat with him that Easter, which ever before they shunned and abhorred. So this most reverend Father being now certainly assured of their undoubted amendment, rejoiced to see that day of our Lord: He saw it, I say, and rejoiced.   

What is the state of Englishmen, or of all Brytannie at this present with a brief recapitulation of the whole wor●, and with a note of the tyme.  
The. 24. Chap.  
THE year of Christ's incarnation 725. which was the seven, off Osric king of northumberlands reign, 
An. 725.  Vicbert Ecgbertes son king of kent passed out of this transitory life the twenty-three. of April leaving iij. sons, Edilbert, Eadbert, and Aldric, heirs of his kingdom, which he had governed. 34. years and a half. After his death the next year following Tobias bishop of Rochester died, a man certainly well learned (as I mentioned before), for he was scholar to ij. Masters of most blessed memory: archbishop Theodore, and Abbot Adrian. By which occasion beside his knowledge in divinity, and all other sciences, he so perfectly learned the greek tongue, and the latin, that he had them as perfect and familiar, as his own proper language. He is buried in a little chapel of saint Paul which he builded in S. Andrew's church, for a tomb and place of burial after his death. After him Aldwulff succeeded in the bishopric, and was consecrated by Berthwalde the archbishop. The year of our Lord 
An. 729.  729. appeared ij. great blazing stars about the son making all that beheld them marvelously afraid. For one went before the son every morning, the other appeared in the evening, straight after the son was down, presaging as it were, to the east and west some great destruction. Or, if you will say, one appeared before day, the other before night, that by both the said times they might signify diverse miseries to hang over men's heads. They held up a fire brand, toward the north, ready as it were to set all a fire. They appeared in Ianuarye, and continued almost ij. weeks. At what time the Saracenes wasted and spoiled France with much murder, and bloodshed. Who not long after were justly punished in the same country for their spoiling. The same year that the holy and good father Ecgbert died as we said before on Easter, straight after Easter king Osric having the sovereignty in Northumberlande departed out● of this life the 9 off may, after that he had appointed Ceolwulff brother to king Coenrede his predecessor, to be his successor in the kingdom, having reigned xj. years. The beginning and process of whose reign is so full of troubles● hath had such diverse success of things contrary one to the other, that we can not yet well tell what may be written of them, nor what end every thing will have. The year of our Lord 731. 
An. 731.  archbishop Berthwalde worn out with old age died the 8. of january 37. years, 6. months and xiv. days after he had been bishop. In his place the same year Tacwine of the province off the Marshes, was made archbishop a long time after he had been priest in the monastery of Bruiden: He was consecrated in Caunterbury by the reverend fathers, Daniel bishop of Winchester, Ingualde bishop of London, Alduine bishop of Lichfelde, and Aldwulff bishop of Rochester, the x. of june, being the soundaye a man certes notable for his godliness and wisdom, and well conversant in holy scriptures. Wherefore at this present Tacwine and Aldwulff are bishops of kent, Ingualde of the east Saxons, Eadbert and Hadulac of the east english. Daniel and Forthere of the West Saxons, Aldwine of the Marshes and Walstode of them which dwell beyond the river Severne toward the West. Wilfrid of the 
* Of York.  Viccijs. Cymbert of 
* Of holy Island and all Northumberland.  Lindisfarne. The isle of Wight is under the jurisdiction of Daniel bishop of Winchester. The province off the Sowthsaxons continuing certain years without a bishop is governed of the bishop of the Westsaxons in such cases as the bishops help is necessary. All these provinces, and others of the south even to Humber with their kings are in subjection and own homage to Edilbalde king of the Marshes. But of Northumberlande where Ceolwulff is king, there are but iiij. bishops, Wilfride of York, Edilwalde of Lindisfarne, Acca of Hagulstalde, Pethchelme of Whitchurch which being made a bishops see of late, when the faithful people began to multiply, hath now this Pechthelme for their first bishop. The Pictes also at this time are in league with the Englishmen and in unite with the catholic church. The Scots which inhabit Brytannye content to keep their own limits and borders, work no treason towards England. The Britons, albeit for the most part, even of privy malice and grudge they malign the Englishmen, and impugn with their lewd manner the time of Easter ordained by the catholic church, yet the almighty power off God, and man resisting their malice, they can have their purpose in neither off them. For though they are in some part free, yet for the more part they are insubiection to englishmen. And now all war and tumult ceasing, all things being brought to an unity and concord, many in Northumberlande as well noble men, as poor, laying away all armour and practice of chivalry become both they and their children religious men. Which what success it is leek to have, all the posterity shall see. Thus for this present standeth the whole state of Britanny. The year sense the English men came into Britanny 285. and 733. sense the incarnation of Christ: In whose reign let the earth always rejoice. And seeing Britanny taketh joy and comfort now in his faith, let many islands be glad, and sing praise to the remembrance of his holy name.  
THUS ENDETH THE fift AND LAST BOOK OF THE History of the Church of England.    

The words of Venerable Bede following after the abridgement of this whole history, in the 3. Tom of his works, which we have thought good to place here at the end of the History itself.  
THIS much touching the ecclesiastical history of the Britons, and especially of the english nation, as I could learn by the writings of my ancestors, by the tradition of my elders, or by my own knowledge, I have by the help of God, brought unto this order and issue, I Bede the servant of God, and priest of the monastery of the blessed Apostles Peter and Paul at Weimouth. Which being borne in the territory of the same monastery, when I was seven years of age, I was delivered by the hands of my friends and kinsfolks to be brought up of the most Reverend Abbot Benet, and afterward to Ceolfrid. From the which time, spending all the days of my life, in the mansion of the same monastery, I applied all my study to the meditation of holy scripture: and observing withal the regular discipline, and keeping the daily singing of God's service in the church, the rest of my time, I was delighted always, to learn of other, to teach myself, or else to write. In the nineteen. year of my age I was made deacon, and in the thirty. year Priest, Both which orders I received by the hands of the most Reverend bishop john of Beverlake at the commandment of Ceolfrid my Abbot. From which time of my priesthood until the year of my age lix. I have upon holy scripture for my own instruction and others partly brestly noted and gathered what other holy fathers have written, partly I have at large expounded after the manner of their interpration and meaning.  
FINIS.   

A TABLE OF THE SPECIAL MATTERS. The figure signifieth the leaf. A. B. the first and second side.  

A  A Buses of religious persons punished by God from heaven. 
144. b  An army of infidels put to flight by singing Alleluia. 
27. b.  The martyrdom of S. Alban and miracles thereat befalling. 
17. b. 18.  apostasy from the faith punished. 
76. a. 82. b.  The life of our Apostles and first preachers. 
32. a.  Arrian heresies in Britanny. 
19● a.  S. Augustin sent by S. Gregory to preach the faith to englishmen 
29. b.  S. Augustin preacheth the faith to Ethelbert or Elbert king of kent 31. a. b. he was a monk. 33. a. made bishop in France. 32. b. he prophesieth the destruction of the Britons. 
50. b.  S. Augustin the first bishop of Canterbury created of the bishops of France by the commandment of Pope Gregory. 
32. b.  The death of S. Augustin our Apostle. 
51. b.  An epitaph upon him 
52. a.  The life and virtue of S. Edilrede, now called S. Audery. 
133. a.  Miracles and cures do●e at her tomb. 
134. b.  A songin the praise of virginity and in the honour of S. Audery 
135. a  Altar of stone. 
68 b.   

B  Of the Author of this History, Venerable Bede, read the preface to the Reader. 
 Berkinge abbey in Essex. 
120. b  King Elbert the first christian king, of englishmen endued the bishoprics of Caunterbury, of London and Rochester with lands and poss●ssions 
51. b  Consecration of bishops with a number of bishops 
910. a. 149. a.  The devotion of bishops in the primitive church of england. 
151. a. 109. 113. b  The example of a true preacher and a vortuouse Bishop. 
fol. 80. b.  Vow and habit monastical by the cons●●ration of bishops. 
138. b.  S. Augustin ordaineth bishops by the appointment of Pope Gregory. folio. 
35. a.  No bishop ordained without a number of other bishops. 
35. a.  Bl●ssing with the sign of the Crosse. 
143. a.  A dumb man brought to speech by blessing. 
155. a. ●58. b.  Riot and evil life, the Britain's destruction. 
23. a.  Why the old Britons became weak and open to foreign invasions. folio 
20. b.  The situation and description of Britanny. 
13. a.  How Cesar conquered Britanny. 
15. a.  The second conquest of Britanny. 
15. b.  The faith received in britanny from Rome. 
16. a.  Civil wars among the old Britons. 
29. a.   

C,  Christ's church in Caunterbury builded by S. Augustin our Apostle, and a monastery thereby. 
44. a.  The bishop of Canterbury created archbishop of other bishops in britanny by Pope Gregory. 
35. b.  The first Christening of Englishmen in Caunterbury. 
32. b.  Catholic observations to be preferred. 
171. b.  Heretics confu●ed by Catholics in open disputation. 
25. a. 26. b.  Canonical hours. 
108. b.  T●e virtuous first bishops of England labour to bring the Britons and Scots living in schism to the unite of the catholic church. folio. 
53. a.  King Cedwall baptized and buried at Rome. 
159. b.  Elbert the first christian king made laws for the indemnite and quiet possession of church goods and of the clergy. 
54. a.  The places off Christ's nativity, passion, Resurrection and Ascension described as they were a thousand years past. 
172. b. 173. a. and b.  Cedda the second bishop of London and Essex. 
98. b.  Dedication of Churches. 
15●. b. 100 a.  Holy vessels, altar-clothes, crnaments for the church, priestly apparel, certain relics and church books sent by S. Gregory the Pope in to England at the first Christening of the same. 
40. b.  Churchemusike first practised in the north. 
75. a.  The temples of idols converted in to Christian churches, being hallowed with holy water, and altered after the use of Christian religion, having altars set up and relics placed in them. 
4●. b.  bishop Chadda a man of great humbleness. 
114.  The great fear of God in him 
116. b.  Miracles at his tomb. 
117. b.  Cloisters of nuns in order, form, and proportion, as to this day. folio. 
140. 141. a. 142. b.  Such of the clergy as were out of holy Orders took wives. 
33. a.  The manner of the clergy of the primitive church of England. 
147. a.  The people do communicate at Mass. 
54. b.  The v. first general councils received by a common consent of the church of England. 
131. a.  Consecration of the B. Sacrament. 
19 a.  Confession to the priest and penance enjoined. 
143. b.  Our faith began with Cross and procession. 
31. b.  Cross and chalice of gold. 
75. a.  A cross erectyd by king Oswald. 
76 b.  Many restored unto health by the chips of the same cross. 
ibid. b.  A broken arm made sound and hole again by the moss of the cross. 
78. a.  Why the clergy wear shaven crowns. 
187. a.  The life of S. Cuthbert being yet a Monk. 
146. a.  The life of S. Cuthbert when he lived like an Anchoret. 
148. a. and b.  S. cutbert's body after xi. years burial found whole and sound. 
151. a.  Miracles and cures done thereat. 
151. and. 152.   

D.  Prayer for the dead. 
90. b.  The devotion of our primitive church. 
91. b.  The devotion of Christians in Jerusalem above a thousand years past, in Constantins time. 
173. a.  Memories of souls departed. 
52. a.  Dyriges over night and Mass in the morning for the dead. 
77. b.  A necessary doctrine for this time. 
170. a.  Dorchester in Barkeshere a bishopric. 
82. b. 139. a.   

E.  The Catholic observation of Easter. 102. b. Item the same proved out of holy scripture. 
181. b. 182. 183. 184. 185. 186.  The east part of England converted to the faith. 
69. b.  The english men (at the first invading of Britain by the foreign nations of the Saxons generally so called) occupied all England except Sussex, Essex, Kent, and part of the westcountre. 
24. a.  The first spoiling of Britanny by the english men. 
24. a.  Saint Erkenwald the. 4. bishop of London 
120. b.  Excommunication. 
99 a.   

F.  The faith of our primitive church. 
156. b. 157. a. 123. b.  The faith and devotion of the first 400. years after Christ. 
26. b.  fasting against the plague. 
128. a.  The determinations off the holy fathers to be followed. 
119. a.  Friesland converted to be faith. 
163. a.  Wednesday and fridays fast. 
80. b.   

G.  Off the noble parentage and virtuous life off S. Gregory. 
45. a.  S. Gregory brought up in a monastery, after sent to Constantinople from Rome as legate, quenched there by his learning an heresy off Eutichius touching our resurrection. 45. b. 46. a. b. A recital off the learned works off S. Gregory. 46. b. S. Gregory the pope off Rome our Apostle. 45. a. S. Gregory a great aulmes man. 47. a. Letters off S. Gregory for the furtherance of the faith in England, to S. Augustin. 29. b. to the Archebishopp off Arles. 30. a. to S. Augustin again. 3●. a. to the B. off Ar●●s again. 40. a. to S. Augustin again. 40 b. to. Mellitus the first B. off London. 41. b. to S. Augustin again. 42. a. to king E●h●●bert. 
43. a.  A joyful rejoicing off S. Gregory for the converting off our country to the faith. 47. a. An ●pitap●e upon S. Gregory in metre. 
48. a.  The occasion why he sent preachers to our country. 
48. b.   

H.  A true saying off an heathen. 
97. b.  The heresy off the monothelites condemned. 
177. b.  Heretics banished the country set it in rest and quiet. 
28. b.  Extirpation off heresy by counsel off foreign bishops. 
25. a.  The virtuous life off Hilda a learned and famous Abbess. 
138. 139.  Howseling b●fore death. 
116. b. 142. b.   

I.  Idols first thrown down in England. 
83. b.  Intercession off Saints. 
152. a. ●00. b. 128. b.  Holly men work miracles by intercession. 
88 b.  The life of S. john off B●●uerlake. 
164. b. 165. 166. 167.  The situation off Ireland. 
14. b.   

K.  A rare and strange humility off a king. 
91. a.  King Sigebert becometh a monk. 
94. a.  Revolting from the faith in kent revenged from God. 
54. a.  Kent returneth to the faith. 
56. a.   

L.  The first bishop off Lincoln. 
126. a.  Lincoln converted to the faith. 
69. b.  In the year 60●. London received the faith, and S. Paul's church at that time builded. Rochester also received the faith, and S. Andrew's church at that time builded. 
51. b.  Revolting from the faith in London plagued from God. 
55. a.  Thr bishop off London consecrated off his own Synod by the appointment off S. Gregory the pope. 
41. a.  Fasting in lent until evening. 
100 a.   

M.  Whether in act ●ff Marriage be any sin. 
38. a.  Marriage unlawful above the third degree. 
34. a.  Our first Aposile said Mass. 
32. b.  The martyrdom off ij. english priests in Saxony. 
163. b.  Mass in the memory off saints. 
128. a.  The sacrifice off the Mass propitiatory. 
137. a.  S. cutbert's devotion at Mass tyme. 
149. a.  The first chrysteninge off the Marshes, or middleland englishmen anno Domini. 650. 
97. a.  S. Augustin convinceth the schismatical traditions off the Britons by miracle. 
49. b.  Why miracles reported in the history ought not to be mistrusted. 
133. a.  Miracles at the place, where king Oswald was slain. 
85. b.  Off miracles mentioned in the history, read the preface to the Reader. 
 The foundation off monasteries. 
99 b. 101. b.   

N.  nuns consecrated off bishops. 
133. a.  A Nunnery burned for the sin off the inhabitans. 
143. a.  The first christening in the north country. 
59 b.  The first christendom off the english Prince in the north. 
68 a.  Children brought up in nunneries. 
121. b.  Off nightly pollutions how and when they restrain from the blessed sacrament. 
39 a.  The invention off the golden Numbered. 
186. a.   

O.  The commendation of king Oswius. 
90. b.  Oblations of the people distributed by Bishops. 
33. a.  S. Of waldes' day kept holy with Masses and service. 
129. a.  The persuasion off king Oswine with the heathen king Sigberte 
93. a.  King Oswald a great prayer. 
88 b.   

P.  Pelagians heresies in Britanny. 
20. a.  The pope is informed of the state of the church. 
132. a.  Letters from the pope's off Rome for the increasing of the Faith in England. 
57 a. 60. a. 62. a. 70. b. 71. b.  The letters off S. Gregory, see in the letter G. 
 Fire quenched by prayers. 
27. a.  Mellitus quenched a great fire by prayer. 
56. b.  S. Gregory pope off Rome the chiefest bishop off the whole world. 
45. a.  A tempest on the sea allayed by the prayer. 
154. a.  A great disease suddenly healed by prayer. 
165. a. 1●7. a.  The behaviour of priests in our primitive church. 
107. b.  The primitive church at the first did not abrogate all juysshe ceremonies. 
104. a.  A rare zeal to the preaching of God's word in a worldly prince. folio. 
78. b. 88 a.  An old proverb. 
88 b. 17. b.  An example for the confirmation off purgatory. 
136. b.  The pains off Purgatory 
95. b.   

R.  Religouse men our primitive church reverenced. 
107. b.  Reservation of the blessed sacrament. 
142. b.  The goodness of God and our faith worketh miracles by holy relics. 
89. b.  Enormouse crimes in the righteous sooner punished. 
99 a.  Relics of holy martyr's. 
26. a.  The Pantheon, or temple of all idols in Rome, converted by pope Boniface into the church of our Lady and all Saints. 
53. b.  Mellitus the first bishop of London goeth to Rome, and counseleth pope Boniface about matters touching the english church. 
53. a.  The see Apostolic off Rome. 
177. b. 109. b.  Privilege from Rome for the liberty off monasteries. 
131. b.  authority from Rome to make bishops. 
57 a.  Constitutions from Rome touching the clergy. 
71. a.  The See of Rome. 
33. a. 35. a.  Going to Rome accounted a matter of great devotion in our primitive church. 
139. a. 160. b.  The first destruction of Rome, and decay of that empire. 
20. b.   

S.  The arrival of the Saxons in to Britanny. 
23. b.  Discipline of the church upon such as committed sacrilege. 
33. b.  The government off the old Saxons. 
163. a.  The sacrifice off the Mass. 
183. a.  The blessed sacrament bread off life. 
55● a  The prayer and fasting of schismatics avail not. 
5●. a.  Commendation off the scottish monks, which governed first the english church in the north country. 
100LS. a.  Palladius the first bishop off Scotland sent from Caelestinus the Pope 
22. a.  The order of english service chose of the b●st orders of other countries 
33. b.  The devil fighteth with sin against man. 
95. b.  Sin purged by pain in this life. 
122. b.  How sin breedeth in the heart of man. 
39 a.  Singing in churches thorought out all England. 
114. a.  Orders off singing and church service from Rome. 
132. a.  The gift off singing (off holy things only) given miraculously to a simple lay man. 
141. and. 142.  A lesson for ungodly students. 
89. a.  Example off a trusty subject. 
59 a.  The conversion off Sussex to the faith. 
126.  Miracles in the monastery of ●●l●ee in Sussex 
127. b.  Selsee the first monastery in Sussex now brought to the faith. 
ibidem.  In Bosam a monastery before the faith openly received in Sussex. 
126. b  A miserable famine in Sussex before the faith received 
127. a.  The first christening in Sussex miraculous. 
ibdem.  The dioceses off Sussex and Hampshere divided. 
175. a.  The first Synod off the English Church. 118. b. The second. 130. b. 
The third. 148. b.   

T.  Difference between the new Testament and the old. 
37. b.  Temples in the honour of Martyrs. 
19 a.  Theodore a greek borne the first Primate of all England. 113. b. He deposeth Winfride bishop of Litchfield. 120. a. The felicity of the english church under him. 
113. b.  Sickness and tribulation sent of God for trial of virtue. 
139. b.   

V  Virtue persecuted of the evil even to death. 
99 a.  Virgins in monasteries. 
84. a.  Edwine the first christian king of the North brought to the faith by a vision. 
63. b.  universality prescribeth. 
104. a.  Vow of obedience in religion. 
119. b  Vows in sickness. 
108. b.  Vows to god. 
101. a.  The first christening in the west country 
82. b.  A tempest ceased by holy water. 
25. a.  Sickness healed by holy water. 
156. b.  Unjust wars revenged from God. 
145.  The life of bishop Wilfrid the Apostle of Sussex. 
175. b.  The faith first preached and received in the isle of wight. 139. b. The situation of the isle off wight. 
130. a.  Wilbrorde an englishmen the Apostle off Friesland. 
164. a.  Good works. 
122. b.   

Y●  The bishop of York made archbishop by the Pope. 
41.    

Faults escaped in Printing.  
leaf. Side. Line. Fault Correction. 27. b. Margin. Hósius. Host. 25.   Insidels. Infidels.    lleluya. hallelujah. 29. a 25 aut. and 30. a. ●. wonh. whom. 41. a. ●8. consuship. consulship. 74. b. 3. Our. Ouer. 75. a. Mar. good. gold. 88 b. 16. recei. receined.   6. isis. ●●.   Mar verb. proverb. 90. a. 30. by by. by. 95. a. Mar. wde. world. 99 a. 10. clemency. clemency. 104. b. 15. out. on. 106. a. 20. can he. can he not 112. b. 27. tis. this 129. a. 1. for. for. 134. a. 24. lymnes. limbs. 151. b. 23. to. do. 160. b. 23. generati. generation. 177. a. 9 for such. for such.  
FINIS.