THE CHURCH-HISTORY OF BRITAIN FROM THE BEGINNING OF CHRISTIANITY TO THE NORMAN CONQUEST under ROMAN GOVERNORS'. BRITISH KINGS. The ENGLISH-SAXON HEPTARCHY. The ENGLISH-SAXON (and DANISH) MONARCHY, CONTAINING I. The Lives of all our Saints assigned to the proper ages wherein they lived. II. The erections of Episcopal sees, and Succession of Bishops. III. The celebration of Synods, national, Provincial and Diocesan. IV. The Foundations of Monasteries, Nunnery, and Churches. V. And a sufficient account of the Successions of our Kings, and of the Civil affairs of this Kingdom. From all which is evidently demonstrated: That the present Roman-Catholick Religion hath from the Beginning, without interruption or change been professed in this our Island, etc. By R. F. S. CRESSY of the Holy Order of S. BENEDICT. Thus saith the Lord: Stand upon the ways, and behold and inquire concerning the ancient paths, which as the good way, and walk in it, and ye shall find rest for your souls. But they said. We will not walk in it. jerem. vi. 16. Printed in the year. 1668. Permissu Superiorum, & Approbatione Doctorum. TO THE QVEEN. MADAM, YOUR MAJESTY, Will, I hope, graciously be pleased to permit we to make my present Address with the sincere Confession of a fault, and most humbly beggin pardon for it. It was not from mine own presumptuous ambition, but because I thought it necessary to the good of many Readers of the following History, that, with leave, YOUR MAJESTY'S name should be seen at the first opening of it: But till now I durst not declare why I thought so, being apprehensive least, not so much YOUR GREATNESS, as scrupulous HUMILITY should forbid it. The Design which I had in compiling and publishing this Work was to represent, as on a Theatre, to the view of our Nation the more than Heroical Gests (especially) of our Ancient Kings and Princes, now by your, to us happy, Marriage, become YOUR MAJESTY'S ANCESTORS; Such Gests I mean of theirs as regarded Heaven and Religion: How humbly and joyfully they entertained it, how by their Sanctity they adorned it, and with what industry and magnificence they advanced it, being the very same Religion, which, though in this last age defamed and persecuted, we still with joy profess. The same Theatre will likewise represent this Religion with at least equal advantage and splendour in the Lives and actions of very many glorious Queens and Princesses, to the eyes of whose minds Almighty God having discovered the more than celestial Beauty and Glory with which it adorns pure and humble souls sincerely embracing it, they suddenly found themselves deprived of all Taste of perishing Delights, and all esteem of worldly Eminence, insomuch as their own Greatness and the Affluence of all Temporal contentments became a Burden to them: Yea many of them conceived such a loathing averseness against them, that not being able to endure even their presence and sight, they made haste to hide themselves from them in Deserts, or perpetual Prisons of Monasteries: And others not so nice, or perhaps wanting opportunity, lived in the sight of them on purpose to show their contempt of them. And their State obliging them to abundance and delicacies of Meats, to costly Magnificence in Apparel, and to a necessity of admitting ceremonious honours and Veneration from others, they would for these things be revenged on their innocent selves by many stolen Fast, by secret tormenting Chains and Cilices, by humbling themselves in spirit under the meanest of their Subjects, and by prolonged retreats in Prayer and conversation with God alone. By these and many other such Artifices the Divine Spirit taught them to use this world as if they used it not, to crucify the Flesh and all the appetites of it, and to live to and with God alone, whilst the world thought they belonged to it. Now such a Life as this being altogether unfashionable and even hideous in the eyes of the late Reforming age, wherein Poverty, want of sensual contentments, solitude and continual attendance in Spirit to God are esteemed extremest Miseries, and a willing embracing and seeking such Mortifications to Nature, Madness: Hence it comes to pass that the frequent Stories of the like, which will be afforded in the following Book, will no doubt by many be resolved to have been fabulous inventions, such Practices impossible, and whensoever pretended, Hypocritical. Foreseeing this, I judged it necessary, by the best means I could, to prevent such like prejudices or incredulity of my Readers. And no expedient could I imagine more proper and efficacious for this purpose, than a restoring, as it were, to life again those glorious Examples of Piety, whose seemingly inimitable Virtues my desire was they might see are visibly quickened among us in YOUR MAJESTY, a Daughter of those glorious Princes, a far greater QVEEN, yet no less ambitiously aspiring to their Humility, contempt of worldly Glory, affection to Mortifications, and unwearied attendance to God, both in the same Public Ordinances delivered by Him to his Catholic Church, and the same private Recollections, and amorous Whisper to his Divine Heart. MADAM, for fear of obstructing YOUR MAJESTY'S hoped for pardon I dare not enlarge myself upon this Argument, which contains my Fault. Neither indeed is it needful: For it will be a sufficient advantage not only to my present Design, but also to recommend our Catholic Faith itself, if the Maligners of it can be persuaded, only to reflect on the blessed Fruits of it in YOUR MAJESTY'S mind and conversation: Fruits which they daily see and acknowledge. If they would do this seriously, they would, no doubt, wonder by what fatal Constellation that Religion should be so persecuted, the Effects of which even the Persecutors themselves do love and admire. As touching this Work itself, the which (first humbly again begging leave) I lay at YOUR MAJESTY'S feet, if only the Names of Persons and Places were changed, it relates in effect the same Story which all Catholics read in the Records of their own respective countries. It is the very same Faith which is reported to have been preached both here and there: and the same success attends the preaching of it. At first it is derided, hated and persecuted: the Professors of it in the mean time patiently suffering whatsoever its Enemies will think good to inflict: But in time it begins to be harkened to: and then it never fails to ingratiate itself with its most bitter Adversaries, and without the terror of Secular arms, without any seditious conspiracies, being armed only with its own beauty and gracefullnes, and recommended from Heaven by healthful Miracles, it subdues and captivates the hearts of Nations, the most Savage and barbarous. Such has been the constant Method by which CATHOLIC RELIGION, and it alone, has triumphed over Idolatry and Atheism. As on the contrary by a Method directly opposed to this, but yet constant likewise and uniform, other Vncatholick Sects, wheresoever intruding themselves, have prevailed. For surely it was not by Miracles, it was not by patient suffering, it was not by the zeal of unarmed Preachers that the Professors of Calvinism in France, Scotland and Holland, and of Lutheranism in Germany and the Northern Regions became possessors of Churches not built by their own Ancestors, for they had no Ancestors at all. Truly if for the space of above a thousand years, which the following History comprehends, I could have discovered any Province or City by such unchristian arts made Christian and Catholic, or but one Catholic Writer pretending to such a Method of propagating his Religion, I should not have passed it over with a desingenuous silence. For the general substance therefore of this History, YOUR MAJESTY already knows it before you cast your eyes on the Book. Yet I may take leave to say, That one Advantage this History may boast of, beyond that of any other Catholic Nation: For which therefore it may invite even YOUR MAJESTY'S curiosity. As it embraces a greater variety of Revolutions happening in our Island (the Scene of it) than any other country: So in all those Revolutions it affords many great and extraordinary Rarities. Never any Nation was so plentiful and overflowing in Benedictions to other Countries, by sending forth an incredible number of Apostolic Bishops and Priests which converted to the FAITH almost all our confining Nations. Never any Nation was blessed with so many glorious Saints adorned with Crowns and Purple. Yea it may be affirmed that the Annals of the whole CATHOLIC CHURCH do scarce record in all other Countries so many Kings and Princes, who have relinquished their Thrones to change their Sceptres for Crosses, their Treasures for Poverty, their magnificent numerous Courts for bare, solitary Cells, and their awful Power for Subjection. This was a change which none could work, but only the right hand of THE MOST HIGH. And yet the like Change wrought by the same ALMIGHTY HAND in the souls of a far greater number of our Queens and Princesses was more admirable, in as much as their imbecility, delicacy of education and natural timidity were greater. For the space of several Ages the Daughters of our Monarches seemed as if they thought themselves born in a country none of their own, a Country of Strangers, or rather Enemies: the destruction of whose race they sought to procure, by refusing their concurrence to continue it. And therefore as if they had been ashamed to acknowledge their Native country, and afraid to converse with the inhabitants of it, they made haste to hide themselves from them, that they might freely entertain their far more Noble and aspiring thoughts and desires of A BRIDEGROOM worthy of their Love, and a Crown answerable to their holy ambition. Or if such Retreats were denied them, they were taught by A HEAVENLY INSTRUCTOR to erect solitary Monasteries, or Bride-chambers for their CELESTIAL SPOUSE in their own hearts: Where they could live undisturbed even among Crowds of Visitants or Flatterers: they could macerate themselves with Fast at the most luxurious Feasts, and with painful Hayrcloathes under their softest and most gorgeous Vestments. They knew no use of worldly Riches but to supply the necessities of the poor, or to adorn the Altars of their CELESTIAL SPOUSE: from a continual entertainment of whom nothing could distract them, even in sleep their hearts waked to him. A great well-orderd Army of such glorious Saints of your own Sex will the following History discover to YOUR MAJESTY, and this of all states, Wives, Widows and Virgins, and which was wonderful, some of them all these, both Wives, Widows and yet Virgins. So that here YOU may set before your eyes a numerous Variety of Heavenly Patterns of YOUR own rank, by conversing with whom YOU may yet more richly adorn YOUR, soul. Each of them will present YOUR MAJESTY with a Gem sparkling with a peculiar different lustre, all of them both like and unlike in beauty and glory. Now may a Heavenly Crown beset with such more than Starlike jewels attend YOUR MAJESTY, whensoever Death shall ease YOU of that YOU now wear. This is the argument of the daily Prayers of YOUR SACRED MAJESTIES, Most humbly devoted Subject, and Servant in our LORD, Br. S. CRESSY. Permissio A. R. P. Praesidis Generalis. EGO Fr. Augustinus Hungate Congregationis Anglo-Benedictinae Praeses Generalis, Librum, cui Titulus, The Church-History of Britain, à R. P. Sereno Cressy, nostrae Congregationis Monacho compositum, & à S. Theologiae Doctoribus ad id deputatis, approbatum, typis mandari lubens permitro. Datum 2●. Maij stilo Vet. 1668. Fr. AUGUSTINUS qui suprà. Approbationes Doctorum. LIBER hic cui Titulus, Historia Ecclesiae, etc. nihil continet sanae Doctrinae aut bonis moribus dissonum: Antiquorum acta, doctrinam, mores clarè & succinctè tradit: & dum Historiae veritatem felici essequitur indagine, Fidem veram contra quo●cunque Novatores mirificè confirmat: quare reipublicae Christianae hunc Librum utilissimum fore iudico: Datum Londini Maij 12. stilo Veteri. 1668. Fr. BENEDICTUS STAPYLTON, Ord. S. Ben. Sac. Theol. Doctor. EGO subsignatus Doctor Facultatis Theologiae Cadomensis legi librum Anglico idiomate scriptum cui Titulus, The Church-History of Britain (sive, Historia Ecclesiastica Brittanniae) à R. P. Sereno de Cressy Religioso Anglo Ordinis S. Benedicti compositum, in quo plurima scitu digna, omnia Fidei Catholicae consona, & bonis moribus nihil absonum deprehendi. Quare ad Catholicorum utilitatem & Hereticorum convictionem praelo debere mandari censui. Actum Rothomagi die 20. Augusti, annoque Domini 1667. THOMAS DE SIMON. EGO infrà scriptus in Alma Facultate Parisiensi Sacrae Theologicae Doctor, fidem facio me accuratè perlegisse librum Anglicano idiomate consc●iptum, cui Titulus, The Church-History of Britain, composed by the R. Father F. Serenus Cressy, Religious of the holy Order of S. Bennet. In quo quidem nihil deprehendi quod Catholicae, Apostolicae & Romanae fidei, aut bonis moribus adversetur. Quin imo hanc ipsam fidem, quam hodie Romano-Catholici in Anglia profitentur, validissimis argumentis demonstrat omnino consonam esse illi, quam primitùs viri Apostolici in Britannia propagarunt, quam Christus Dominus Apostolos docuit, quamque Ecclesia Catholica suggerente Spiritu Sancto perpetuò retinuit. Datum Parisiis Kal. Aprilis. 1668. FRANCISCUS GAGE. EGO infrà scriptus, Sacrae Facultatis Parisiensis Doctor Theologus, testor me legisse Librum Anglicè conscriptum, cui Titulus, The Church-History of Britain, composed by the R Father F. Serenus Cressy, Religious of the holy Order of S. Bennet: Et nihil in eo invenisse, quod Fidei Orthodoxae, aut bonis moribus repugnet. Datum Parisijs prima die mensis Aprilis. Ann. Dom. 1668. GVILIELMUS PHELAN. UPON THE ENGLISH Ecclesiastical History written by his honoured friend F. SERENUS CRESSY. STILL lovely in thy beauty's ruins, look, ENGLAND, thy face in this reflecting Book. Start not at Scars, or wrinkles: this smooth glass Shows but thy Primitive and youthful face. Read with delight and joy: this breathing Story Sets out to life thy death-surviving Glory. But if thy curious glance must pry too far Beyond these leaves, what now thy features are, Blame not his Pen, who (not t'endanger Truth) Shadows thine Age, and only paints thy Youth. Nor will we blame thy blush, nor yet thy Tear, If thou wilt needs thy time with this compare. So blushed, so wept the World's great Empress, when In lively Mirror of her Livie's pen Her faded honour she with sighs recalls, And mourns her buried Virtue's funerals. When she her Curij, her Fabr●cij mourns, Bathing her Regulus, her Deccis, Urns, Those Heathen-Saints, whom had our ages seen, Haddit Catholic as well as Roman been. How she disdained herself, though she could now Her Great Augustus boast, as well as Thou, Yet was't ' expiring Fame so seem alive, Though only in effigy some Reprieve: Whose very sight Ideas might create For proud Posterity to imitate. And thou in this Serener Glass mayst see If still thy looks dare own themselves and Thee. Be thine own judge: And who can better know, Then thine own self, if Thou be'st Thou, or no? No bitter Satyrs here, no nettling Wit, No Passion strutting in Zeale's Counterfeit. No crooked Mood, no Crosse-dilemma here: Deny not but thyself, the cause is clear. Ears are slow judges, much by Rumour dulled, By tickling flattery too as often Gulled. What Plea, than this, can surer Proof dispense, When thine own Eyes bring their own evidence? In no false dress disguised see heat thy face, No patched Reform here foils thy Native Grace. Here view thy Pieties forgotten look So lively drawn in this reviving Books Thy Unity, by Sects and Schisms rear▪ Restored in this Eternal Monument: Thy ruin'd Sepulchers, and buried Shrines Repaired and raised in these Immortal lines: Thy banished Saints recalled by Saint like men, Thy Bede restored in CRESSIES life and Penn. Ed. Thymelby Pr. S. Gaugerici Cameraci. THE PREFACE TO THE READER. 1. IT will no doubt be expedient, with the Christian Readers leave, to entertain him a while in the porch and Entrance of this history, there to inform him touching certain general matters relating to it, the knowledge of which will not be unuseful to him: and those are principally three; 1. the Motive inducing the Author to compose it. 2. the disposition and order observed in it, 3. the most considerable Wriitters from whom materials have been furnished for the fabric of it. As touching the Motive to the end it may appear not irrational, I must give this account of myself to my Readers: 2. I have not been able of late to prevent or expel a deep ressentment of grief, mixed with some indignation, to see the cause of God and his Church too ordinarily defended, and in a manner always opposed with so much unbeseeming passion and violence, so as that oft times on the one side the merit of defending truth is lost by extreme prejudice done to Christian Charity and humility: and on the other side the guilt of opposing truth is heightened by proceedings full of fury and revenge in the enemies of it. 3. A sad consideration hereof has produced in my mind a great averseness from Controversies. For though I am not much suspicious of myself but that through the assistance of Divine grace I may hope to manage a dispute how weakily soever, yet without an arrogant incivility or mingling therein contemptuous reflections on the adversaries persons: yet perceiving that even candour & modesty, though excess in proceeding from the pen of a Catholic disputant, like oil increases the flame of a Sectaries passion: there sore a compassionate solicitude in behalf of our Adversaries themselves, least by my occasion they should be plunged yet more deeply and inreparably in the hatred of Divine Truth and Christian peace, has induced one almost to a resolution (as far as I may dispose of myself not to continue, much less to renew Debates and controversies, except it shall appear with sufficient evidence to me, that God shall require it of me. 4. Indeed it was to me at first an astonishment to see how the violence of our Anti-catholick Writers in England has been increased against those who have assisted them; and their calmness eqaully increased towards those who had not long since almost, and they know intend still to destroy their Church, and Monarchy with it. But this astonishment quickly ceased asson as I perceived that for the most part the new Defenders of the Church of England against Rome were arrant Sectaries, some of them notoriously stigmatised▪ and who not long before had been the loudest Trumpet's of war against the same Church: such are the Champions who of late have intruded themselves into this Controversy, knowing how much thereby they can ingratiate themselves with the people whom they have made thirsty after blood: and likewise how in managing of it, they can covertly pursue their old desing the English Church herself. For this purpose they speak favourably of the tender consciences of their own seditious party, and treacherously commend the Church of England by telling the people how unlike it is to the Roman Church which challenges a supreme obliging authority, whereas according to them the English Bishops have no jurisdiction at all, no not even my Lord of Canterbury himself, but every ones private reason and conscience exempted from all humane authority is to be his only Guide. Thus they defend the Church of England by making it no Church at all. 5. Upon the sight of this, I again wondered that so manifest, so traitorous a prevarication should be connived at by the heads and Governors of the English-Protestant Church. But this wonder did not long continue after I had upon reflection considered, that from the very beginning of the breach of England from Rome, the Bishops themselves have been the underminers of their own Church. For there have never wanted in that number at least three, or four who in Episcopacy loved only the manors and revenues, being otherwise in their judgements and affections poisoned and embittered with the very Gall of Calvinism. Now ordinary experience has showed that among more than twenty moderate Protestants, if there be found three or four genuine Calvinists, they do infallibly make the mayor part, by the advantage of their furious zeal, restless activity, and interest in popular favour. 6. These masked Prelates than are they whose Faith consists in disbeleiving the Doctrines of the Catholic Church, and their charity in hating and persecuting the Professors of such Doctrines. Whence it comes to pass that the seditious preaching party conforming themselves to this unbeleiving belief, and uncharitable charity, have right enough to their affections and favour: so that out of a liking to their unchristian zeal against Catholic unity they easily pardon and excuse in them the like zeal against both Episcopacy and Monarchy itself. These are they who having first asserted the furious doctrines of Calvin touching absolute Reprobation, predestination to sin, impossibility of losing grace, etc. as opposed to the Roman faith, have thereby given the Presbyterians advantage to brand all moderate Protestants with the unpardonnable crime of Popery. These are who, though they will not, or dare not themselves undervalue the Challenge made by the Church of England of a legitimate succession of Ordinations, yet have rendered such succession useless to them, and indeed ridiculous, by giving the right hands of fellowship to calvinistical Congregations abroad, In which those who call themselves Ministers of God's word and dispensers of his Sacraments, have no more right to such titles than their wives or daughters have. Lastly these Prelates have been the persons who not only favouring, but by their own writings promoting the Fanatic position, That the Pope is Antichrist, have hereby put a sword into the hands of Presbyterian Gladiators by which they can cut, mangle, & destroy every way, whom soever they please, as easily as they think they can Catholics themselves. Bishops they can destroy with it, as being proud Prelates who by their own confession have received their character and jurisdiction from Anti-christ. And kings they can with a safe conscience destroy, in case they will not deliver up unto them Anti-christian Bishops, Anti-christian Litanies, sober prayers or Ceremonies, yea and Anti-christian Lordships or mannners too. Indeed so advantageous has this Engine of Popish Antichristianism been to every Sect which would destroy another, that we have seen even the Presbyterians themselves wounded almost to death with it by the Independents, Anabaptists, etc. who confidently charged their Classes and Synods with Anti-christian tyranny. 7. Ecclesiastical matters being reduced to these terms in England, can any one esteem it a wonder if malicious and unquiet Sectaries, being shadowed under such Rochets, are so securely busy both to increase their esteem and credit amongst the ignorant multitudes by their zeal against Popery, and withal at the same time closely pursue their old designs upon Church livings, and for that end make use of such credit to pluck down that Church, which now they would seem to support? Whilst they snarl and grin against Catholics, they by't, and hope shortly to devour Prelatical Protestants, and whatsoever Power shall maintain them. 8. Such being the present state of Controversie-writings: To what purpose should any Catholic interest himself in confuting books, in which if there be any thing material, it is the undermining of that Church which in the frontispeice is pretended to be asserted? for generally it is agreed on by the late Authors that the English Church has no authority to oblige any one in conscience to believe doctrines proposed by her. From whence follows necessarily that no man can be obliged to be a member of it, and therefore that she can not justly excommunicate or otherwise punish any one for not yielding obedience to her, or for deserting her and choosing another communion. And yet less are we concerned in what is written by them directly against us, and the faith which we profess: since not a word of sober reasoning can be found, but what the last age had heard a hundred times objected and refuted. If there may be any thing new, it is a Texture of new invented calumnies & phrases of foul language: And what a folly, and pity likewise, is it by contesting, to open yet wider such noisome Floodgates. 9 Yet notwithstanding all this, the Cause of God's Church must not be deserted. Therefore far be it from me in so miserable a distraction of judgements and affections to entertain any resolution of surceasing endeavours to promote Catholic unity and Peace. And (our Lord be blessed) it seems to me that this desirable and never more than at this time seasonable duty may be performed without any quarrelling controversy at all. And one healthful means for this purpose I have here made use of, which is a sincere & simple relation, uncontested by any, of the state of our Brittishes Churches since from the Primitive times, both as to the Doctrines of faith received by them, and external practices in use among them. For I suppose that any sober and rational Christian will not unwillingly grant, That that Church which in these times shall appear most conformable to those Primitive Apostolical doctrines and practices, ought unquestionably to be esteemed most safe and Orthodox. Now for a Trial of this there will be no use of sylloziging or disputing: The simplest Readers eyes will resolve him that those very points of faith and discipline for which the Roman Catholic Church is so cruelly assaulted on all sides by Sectaries are the very same which Apostolic Doctors at first taught our forefathers, and which by their Successors have been so carefully transmitted to us, that during the space of more than a thousand years comprehended in this History, not any congregation at all, nor any persons, except a few dispersed known Heretics, did ever appear to contradict what we still believe and practise; nor did ever teach any of those opinions, which now constitute any of our later English Sects. 10. Now this way and Method of arguing implicitly, without disputing, seems to me of force inexpugnable, as being not obnoxious to the peevish Cavils of quarrelsome spirits, and efficacious to extort the assent of such as are truly desirous to find the truth. For though among all our Sectaries (as anciently among professed Heretics) the pretence of each one be to admit no other Rule of faith, but only his own sense of Scripture, the chime whereof seems to every one of them to accord to the tune framed by himself, though each of them has a tune utterly discordant from all the rest: Yet surely that man must renounce his reason, forget his Creed, yea he must covertly blaspheme Christ himself, who shall continue to impute most horrible superstitions and Idolatries to the Catholic Church, after that he shall have discovered plainly that she teaches the very same Doctrines and Observances which were at first delivered by Apostolic Preachers. For since there never was anciently any other Church in Britain (and the like may be said of other Countries) but that which taught the same doctrines, such blasphemers of God's Church must consequently affirm, That so many Holy Apostolical Doctors have taught, so many glorious Martyrs have shed their blood, and so many Blessed Saints have wrought most stupendious Miracles for confirming most damnable superstitions and Idolatries. 11. Now what other consequence can flow from hence but this most execrable▪ yet by them unavoidable one, that jesus Christ was not the true Messias: for how can they esteem him the Messias who it seems failed in the principal End for which the Messias was sent which was by shedding his blood to redeem, and by the effusion of his spirit to sanctify a Church, and such an one as is prophetically described to be a spiritual kingdom which should never be destroyed: Dan 11.44. Eph. iv. 11. Esa 11 c 2. Math. v. 15. Psal cxx●. 3. Esa. xlix. 23. Io. xiv. 12. a Church in which God would place Pastors till the Consummation of the saints: A Church into which all nations should flow: Esa. 2. A Church or city built upon a hill so that it cannot be hidden, and which is always at unity in itself: a Church unto which Kings shall be Nursing-fathers' and Queen's nursing-mothers'. Esa. 49. Lastly a Church in which Christ's people should do the miracles which he did, and greater yet than they were (which last Character is referred to the whole body of the Church in whom this virtue doth shine for ever, as is observed in the margin of the English Bible. 12. This being so, let those defamers of God's Church be demanded, Where is the Church that is promised, and thus described, to be found? We can show them such an one, not one of these marks wanting to it: but let them show the like to us. They abhor all supposition that the Catholic Church, stained, as they accuse her, with horrible superstitions, and Idolatries, should be it, for what would they then be? Where then would they have us to look for it? Truly if they be our directours we may look long enough to little purpose. We may search all corners with candles and torches, and all in vain: And this our adversaries acknowledge: For not any one of them pretends to show a Church distinct from the Catholic and qualified as the ancient Prophecies require On the contrary they content themselves with the fancy of a Church invisible and hidden in some unknown desert presently after the Apostles times, during the whole space contained in this history: so that no wonder if they can give no account of it: which is to say in plain language, Christ could not or would not, and certainly did not make good the many promises of his Father. 13. O the miserably sandy and miry foundation on which these men do build all their pretensions of belonging to Christ, and expectation of eternal happiness from him, since it relies upon this blasphemous supposition, That all the Saints acknowledged hitherto by God's Church, and justified to be such by innumerable stupendious miracles, all the famous Doctors and Converters of Nations, all the Glorious Martyrs, all the immaculate Virgins, and in a word, all those who have and do acknowledge themselves members of this one Catholic Church have been estranged from Christ, & excluded from that happiness by criminal Anti-christian superstitions and Idolatries. 14. Now I must confess that this way of arguing does take its force from another supposition (which whether it be made good or no the prudent Readers eyes may judge) which is this, That by the following History is evinced, that the present Catholic Church teaches the very same doctrines which from the infancy of Christianity were taught and received in our Nation. The truth of which Assertion I do not well know or imagine by what course or method it can rationally be expugned or considerably weakened: and much less can I conceive how upon supposition that it is true, it can be slighted by any. 15. Yet I assure myself this book will fall into the hands of some, who without examining particulars, will think with one puff of their breath to blow down the whole fabric of this by professing confidently, That they have no obligation at all to believe one word written in it, being withal certain that all is false whatsoever it is which may be pretended advantageous to Catholics: The Scripture, the Scripture, and nothing but the Scripture can challenge belief from them: as for all other writers, and especially such as these out of whom this history was collected, who were generally Monks or little better, john Fox has taught to make their stories no part of their Creed. 16. But as for these men they seem not unlike an honest Northern tenant of the late Earl of Cumberland, very zealous for the honour of his Lord's family, who when another his companion had in discourse imputed treason to some of the said Lords Ancestors, replied: I am sure that is false: for I have read all the Books of histories both in the old and new Testament, and I defy any man to show me that ever any Clifford has been a Traitor. 17. Others there will be who will read this History with very great indifference whether the things related be true or not, yea and whether the inference even now drawn from thence be valid or not. A preassumed assurance, as they conceive, that the now Catholic Church is such an Anti-christian Congregation as they read described in the Apocalypse, fortifies their stomach to swallow down and digest any consequences whatsoever, though Christianity itself should be endangered by them. 18. To such Readers as these I have nothing more to say, but that I am sorry since they want the skill of judging like rational creatures, that they have the misfortune not to want the faculty of reading; or at least that it is not in my power to prevent their unproffitable expenses of money and time upon such a book as this. 19 But as touching more sober Protestant readers, who notwithstanding out of a prejudice against Catholic Doctrines, and some times out of a fear of the worldly incommodities of being convinced by writings which assert them, are ordinarily too negligent in examining the weight of Testimonies produced in th●r● behalf. In case this History fall in to the hands of such, the Author (having first besought almighty God to give them a more perfect discernment between temporal and spiritual things) desires them seriously to consider in general the degrees of credibility, which occur in Histories, and Records: and how far they do respectively require our assent to them as a duty of obligation. 20. God our heavenly creator as he has given us an internal light of reason to judge of the nature of objects occurring to our senses, by a frequent Experience of effects flowing from them: So for as much as concerns other objects which can come no other way to our knowledge but by the testimony of men (such as are actions or events which have happened before our days, the same God, who is pure reason itself, has instituted another light or guide which is authority, to direct our reason in judging of them: that is, in affording our assent proportionably to the merit and weight of such authority: Therefore obstinately to refuse our assent to the testimony of witnesses, who can be justified to have been persons of learning, judgement, diligence, fidelity, and piety, and especially in matters the truth of which it highly concerns us to know, is to oppose one's self to the most wise ordonnance of God, and not only to renounce our reason, but the most necessary care of eternity. Upon which ground S. Augustin says, it is some unhappiness to be misled by authority, but it is a far greater unhappiness not to be moved by it. The reason is, because the former only argues the imbecility of human reason: but the latter, an absolute contradiction to it, as if our souls were fit to judge of nothing but the present objects of sense, as beasts do. Therefore Calvin himself affirms, that to deny our assent to witnesses many in number and of authentic credit, is an act not of diffidence, but of depraved furious obstinacy. Which Censure is most Just, since thereby all use of humane conversation is destroyed: For all public judgements, tenors of land, rights of privileges, etc. depend on the testimony of records and witnesses. 21. Now for application of this to the subject in hand, which is the credibility of the principal Writers from whom this history has been collected, how exempted they are from the least suspicion of a will or intention to deceive posterity, how judicious they were and consequently not much obnoxious to be deluded by others; how diligent they were in searching authenthick reports for matters past, and the testimony of the most pious and grave persons for actions or events which themselves saw not; It will not be necessary by a particular enumeration of proofs to weary my Readers, who if they please may for satisfaction herein consult the preface to the Flores Historiarum written by the late most venerable and learned Bishop of Chalcedon, who has there made a Collection of the Elegies and honourable Characters given by the most learned amongst Protestants writers to our ancient Catholic Historians, S. Aldelm, S. Beda, S. Alcuin: Ethelwerd, Florentius Bravonius, William of Malmbury, Mathews of Westminster, Henry of Huntingdon, Hove●en, Marianus Scotus, Ingulfus, Osbern the Monk, etc. and to these we may adjoin testimonies yet more unquestionable from letters of Popes, Princes and Prelates, authentic Records of Churches and Monasteries, Charters of Kings, Acts and Decrees of Councils, all these still extant, unquestionably legitimate, and evidently confirming the Catholic Religion now professed. To derogate therefore from all these, and at the same time not to doubt of the fidelity of Polybius, Livy, Tacitus, Dio, etc. pagan Historians, cannot be an act of reason but only wilful passion. 22. When therefore, for example, we shall read that before the coming of the Saxons a holy Bishop of the Picts (S. Kentigern) having a scruple of some irregularity in his Ordination, to quiet his conscience had recourse not to any Metropolitan his neighbour in Britain or France; but the Pope only (who alone could dispense in the Common Law of the Church) and to his disposal submitted his mitre, had all defects supplied, and acquiesced in his judgement. Again when we shall read both in the Records of the British and Saxon Churches, that no Metropolitan durst presume to exercise his spiritual jurisdiction till enabled there to by a Pall received from the Pope: that Popes have threatened excommunication against Saxon Kings and Prelates for disorders in Ecclesiastical discipline, for not supplying Episcopal Sees, too long vacant, etc. that they have sent Legates into England with authority acknowledged and submitted to, to call Synods, to visit and reform abuses, etc. that they have required an account of the Faith of our Bishops; accepted and judged appeals of Bishops oppressed, not any one English Prince or Bishop protesting against such authority: That they have communicated (pro tempore) a jurisdiction to one Metropolitan to visit and reform the Province of another not subject to him (not to insist upon privileges and exemp●ions conferred by Popes on Churches and Monasteries, etc.) I say, when any one shall have read all this and more, yet shall continue to deny that Popes have anciently exercised any spiritual jurisdiction in our Island, or shall pretend that Britain was of itself a kind of Patriarchat absolute, and independent, whereas to this day our Metropolitans have nothing to show for their Power or places, but what they have received from Popes: this is not diffidence, but well deserves that foul title which Calvin even now gave it: And especially when we shall see the authority and credit of a roaguy Welsh paper preferred before all such irrefragable Witnesses. 23. The like may be applied to any one who shall doubt whether the veneration and invocation of Saints was anciently in practice among the Saxons in England, yea and approved by our Lord himself, after he shall have read (besides many other passages in this our History) recorded in the authentic acts and subscriptions of a national Synod, how an Archbishop, several Bishops and Nobles did with loud praises to God openly acknowledge, that by the merits and intercession of poor S. Guthlac they in the same moment in which they were deliberating about contributions to his decayed Monastery, did find themselves miraculously freed from a painful Palsy which not an hour before had tormented them: and thereupon made Vows devoutly to visit his sepulchre and relics. 24. It may suffice for a taste to have instanced in these two points of Catholic Doctrine, vehemently contested and charged with novelty by Protestants. As much may be said for the rest, as the Sacrifice of the M●sse, veneration of Relics, Prayer for the dead, a Beleif of Purgatory, etc. Concerning all which I will not forestall the Readers enquiry and judgement. 25. Now I conceive it cannot reasonably be esteemed a prejudice to my pretention of demonstrating a continued succession of Catholic belief in our Island, though a Protestant reader should chance not unprobably to discredit it some particular Stories contained in this book, touching V●sions, Revelations, Miracles, etc. For surely it cannot be expected ha● I should be caution for every story in it: Q. Curtius who writes the gests of King Alexander, did not esteem it a disparagement to his history, when he plainly tells his readers (Plura equidem transcribo quam credo, Curt. l. 9 etc.) that is, I do verily transcribe into this my history more things than I myself do endoubtedly believe: For I neither dare confidently assert such things as I doubt of: Neither can I think it fit to suppress such things as I have by tradition received. 26. In a work of this nature concerning matters which have happened many ages since▪ of which no new information can be had, the modern Historian being only a Transcriber, ought not to make his own particular sentiments to become a rule for others. The virtue requisite in him is fidelity in transcribing; yet with discretion in the Choice of Authors; not equalling obscure legendaries with Writers of approved learning and probity: Nor the narrations of those touching matters received upon hearsay, with such of which they profess themselves Eye-witnesses, or to have received from persons of Eminent gravity and authority. 27. Though it should be true therefore, that for example, S. Beda, or S. Aldelm, or any other of our ancient Classical writers have been somewhat too credulous in Stories told them of Miracles, Revelations, Visions, or what you will, as long as there are upon record great multitudes of other passages confirming doctrines to which such stories have regard▪ and which cannot with any reason be suspected, it will follow that in case among a hundred there were but one miracle truly related, or but one vision truly divine, the doctrines would remain unquestionable. 28. Yea I may add further: In case that, upon an impossible supposition, all such stories could be demonstrated to have been false, they would notwithstanding prove such doctrines to be true. For such a world of Miracles having been pretended (call it so) by several persons in all ages, to have been frequently and publicly performed and believed▪ without any censure of them upon the ground of inconsistence with the received faith of the Church, it must necessarily follow, that the Church held such Doctrines as points of her common belief, what ever becomes of the stories or Miracles themselves. 29. For my part therefore I cannot conceive any possible way left for any of our present Sectaries to invalidate the general result of this History, unless each Sect dissenting from all the rest, as well as from Catholic faith, could luckily find out some old books or records of more authority than these, out of which to frame for each of them a Church History to show that not the Roman Catholic, but their peculiar tenants have been the belief of God's Church from the beginning, confirmed in Councils, attested by Miracles, Martyrdoms, etc. And indeed it would be a pleasant entertainment to read a Presbyterian Church History compiled by such a flowing pen as M. Prinnes, with large Margins full charged yet hundreds of quotations, and according to his custom, not one of them pertinent, ages confidently pretending to prove by Presbyterian Councils, Fathers, Miracles, etc. that the Church of God has been always governed by Lay-Elders, and has rejected Episcopacy as Anti-christian: Or an Independent Church History in like manner demonstrating, that there was anciently no subordination of Congregations either to Bishops or to Classes of Presbyters, etc. 30. Now such an impossible task as this they are in reason obliged to undertake, if they will hope to make any judicious considering person, who has no design upon Church-lands, to believe against the pretention of this History, that besides the Roman Church our Lord had always from the beginning another Glorious Church of a quite contrary belief, set aloft upon a hill, to which all nations flowed. For it is not here as in Doctrinal controversies in which after that Catholics have heaped together a world of texts out of the Fathers to justify their belief, their adversaries will think to escape either by devising forced interpretations of those Texts, or by opposing a few obscure passages out of the same Fathers which they hope some will imagine not unfavourable to them. Whereas here in Narrations concerning matters of fact and external practices a thousand times renewed, and never censured, the wits and inventions of our Sectaries must needs be miserably at a loss, they having no matter upon which to exercise their subtlety, in framing disadvantageous senses, and being utterly unprovided of Authors or Records to tell stories favourable to their pretensions. 31. Indeed what will be the fate of Church Histories written by Vncatholick Authors, we have seen in the voluminous work of four not unlearned Primitive Lutherans called the Centuriators of Magdeburg, who conspired together with infinite labours to frame an Historical Collection of the Doctrines professed, and Rites practised in each age out of all ancient Fathers, Councils, and Ecclesiastical Writers. For the bulk of it, it is not an unuseful work, for there we read disposed in common places the substance of what the fathers taught in every Century of years, touching the propagation of the Church (not the Lutherans Church I assure you) notwithstanding its persecutions, the manner of its Government, Rites, Synods, Principal Doctors, as likewise the Heresies opposing and contaminating it, etc. In all which there is found little pertinent to their quarrels with the Catholic Church: therefore in each Century there is moreover assigned a peculiar Chapter for that purpose, the title whereof is this, A DECLINING OF DOCTRINE: containing the peculiar and incommodious opinions, the stubble and Errors of Doctors (in each age:) which errors have been openly delivered by them in their writings. Now what incommodious opinions and errors were these, it is very commodious that we should briefly declare. 32. In the very first Century and in the writings of the Apostles themselves these Germans find opinions very incommodious to them: For not to insist upon many disgraceful phrases applied by them to S. Peter, Magdeburg. Cent. 1 l. 2. c. 4 Ib. c. 10. f 596 imputing unto him great imbecilities, ignorances', Errors, etc. Touching S. Paul they say, It was certainly no small sliding in him that he yielded to S. james to be purified in the Temple: for therein he showed that he had not a right understanding (or made not a Just account) of the abrogations of Moses his law. And again treating of the Epistle of S. james, Ib. c. 4. f. 54. they fear not to write thus, The Epistle of james does not in a small measure swerve from the Analogy of Apostolic Doctrine, whilst it ascribes justification not to faith alone (as our master Luther teaches us) but to works. Moreover it styles the law, a law of liberty: whereas it is a testament which generates to servitude. Neither doth the author of that Epistle observe an Apostolical manner in teaching, etc. Let us not wonder at the choler of these men against this holy Apostle, for it cannot be denied but his opinions are very incommodious to them and to their new fanatical Doctrine of justification. 33. In the second Centurie we have but few monuments left of those Apostolic Fathers; only a few Epistles and short treatises of those Glorious Martyrs, Id. Cent. 2. c. 10. f. 167. S. Ignatius, S. Irenaeus, and S. justin: yet not any of these in the Centurioators' judgement have wanted their Errors, that is, incommodious opinions condemning both the teaching and life of their Patriarch Luther. In the Epistles of S. Ignatius (say they) there are certain passages, which seem to decline to foul blemishes. For he speaks incommodiously touching Virginity. Yea moreover out of his Epistles it appears that generally in that age Christians began some what more earnestly to love and esteem the care of preserving Virginity. These are foul blemishes indeed but yet these are not all: For besides these there are other passages which are dangerous, and as it were seeds of Errors: for he talks of a Christian sacrifice, as if he were a very Papist. Next touching S. Ireneus we may perceive by his writings (say they) that he had several incommodious opinions and those of no small moment, Ib. f. 58.64. for he admits freewill even in spiritual things. Likewise that passage savours of Novelty which we find in the published Copies, where speaking of the Roman Church he says, To this Church by reason of its more potent principality it is necessary that every other Church, that is, all beleivers who soever they are should have recourse, in as much as the tradition which came from the Apostle has been entirely preserved in it. Lastly touching S. justin the Martyr, among the stains and Errors of his writings they reckon these: Ib. c. 10. f. 207 That he seems to maintain the liberty of man's will: And that the law is possible: for he says, it is no impossible thing for men who have a good will, to love God above themselves and their neighbours as themselves. Yea moreover he denies concupiscence to be sin. Lastly in general they write that the doctrine of justification was delivered by the Doctors of this age too negligently and obscurely, Ib. c. 4. f. 45. that is, much otherwise than Luther delivered it. 34. In the third Century they find yet more things to displease them. The Doctors of this age (say they) for the greatest part admit free will. Ib. Cent. 3. c. 4. f. 77. ●b. f. 80. Thus Tertullian, Origen, Cyprian and Methodius. Again, the most sublime article of justification is for the most part obscured by Origen and Methodius. And as for the doctrine touching Good works, the Doctors of this age did yet more decline from the true Doctrine of Christ and his Apostles (and Luther) than those of the former. For they invented and inculcated many voluntary observances. Thus Tertullian doth immoderately extol chastity and continence. Origen attributes to good works that they are a preparation to salvation and consequently a cause. And with the like error was Cyprian misled, who ascribes to good works that they are the Guardians of hope, the stay of Faith and cause us to abide continually in Christ, to live in God, and to attain to heavenly promises and Rewards. Ib. f. 8●. Then for Penance, the doctrine thereof hath been wonderfully depraved by the Writers of this age: They impute remissions of sins to Contrition. Cyprian expressly affirms that sins are redeemed and washed away by penitential satisfaction. Moreover the same Cyprian speaks dangerously & not according to the Tradition of Christ and the Apostles concerning unction in Baptism, saying it is necessary that the person baptised should be anointed with Chrism, that thereby he may become the anointed of God and have the grace of Christ in him. And concerning the Eucharist, Ib. f. 83. Cyprian does superstitiously feign that some virtue accrues thereto from the person administering it: for he says the Eucharist sanctified on the altar: And again: The Priest doth execute the office of Christ and offers sacrifice to God the Father. Which phrase of offering sacrifice is used also by Tertullian. Ib. f. 84. You may moreover (say they) observe in the writings of the Doctors of this age, Origen and Cyprian, not obscure signs of Invocation of Saints. And lastly touching the Primacy of the Bishop of Rome Cyprian affirms expressly and without any foundation of holy scripture, that the Roman Church ought to be acknowledged by all for the mother and root of the Catholic Church. Likewise Origen says, that Peter by virtue of Christ's promise deserved to be made the foundation of the Church. The foresaid Cyprian hath moreover on this subject other dangerous opinions, as where he ties and limits the Pastoral office to ordinary succession: And for bids (inferiors) to judge Bishops and prelate's of the Church. 35. It is pity to proceed any further, in producing out of the following Centuries the sometimes sad, but most often angry complaints & acknowledgements made by these honest Germane Writers, how generally their Patriarch Luther's Doctrines have been prejudged and condemned by the fathers and Doctors of God's Church, and the Faith of the present Roman Church asserted. The further they proceed in their collection, a greater number of yet more Severe judges they discover, till in short time they cannot find one to speak a good word for them. And this, like a conscionable jury, they attest: In so much as one would be tempted almost to suspect that they had been secretly bribed by the Pope to publish their own condemnation. 36. These things considered, I cannot fore see any probability of a Debate likely to ensue touching this History, I mean for as much as concerns the doctrinal part of it; nor any considerable arguments to prove (against the result of it) that the points of Catholic faith have not been taught through all the ages comprised within its limits. And as for the ages following, that is, since the Conquest by the Normans, it is out of all dispute that our forefathers have been Romans, in a deeper degree perhaps then we their children are now. 37. But I must acknowledge I am not secure against quarrels for as much as concerns the Christian practices of piety and virtue commended in the Saints whose Gests are here related: and the reason is because our modern sectaries have a quite different notion of virtue and piety, from that which Catholics from the beginning to this age have entertained. Therefore such Readers missing in this book stories of Exploits performed in old times, such as they magnify in their primitive red-lettred saints of their new fashioned Calendars, and finding practices here exalted for virtues, which with their goodwill they would renounce in their Baptism, as works and pomps of Satan: I shall not want adversaries good store, of all ages and sexes. 38. For I confess that among the hundreds of Saints commemorated in this book (of whom not a few are acknowledged for Saints even by the Protestants, and which is more, for Workers of stupendious Miracles) not one can be found of their new Mode. Not one can be found magnified as Inventours of new Doctrines opposite to the Common faith of the Church: Not one who to spread abroad such Doctrines armed subjects against their Princes, demolished altars, burnt Churches, violated Holy Virgins, or invaded the possessions of God: Not one who thought his Christian liberty could justify sacrilegious lusts, in breaking vows of Chastity and soliciting others to do the like. Here we shall not read of somuch as one Goodwife of the city or country, not one chambermaid, Apprentice, or Groom disputing with Doctors and Bishops, and confuting all the Fathers and Councils of God's Church, etc. So that if for want of such qualifications as these all our ancient Holy Bishops, Martyrs, Doctors and Virgins must be unsainted, there remains for us no remedy but the old uncomfortable one Patience. 39 Yet perhaps this defect or want of heroical perfections will not so confidently, at least in public be objected against our Worthies, as the virtues for which we commend them. A continual macerating of the flesh with abstinences, fastings, Watchings, Haire-cloathes, lying on the cold hard ground and the like, these austerities our modern spiritualists will mock at, as useless us voluntary self-afflictions, concerning which they assure, God will say, Who hath required these things at your hands? And they will be yet more angry, and do hope that God will be so too, against consecrating one's self to perpetual Virginity or continence in Marriage, against secluding one's self from all conversation with the world; against almost all use of the tongue except speaking to God; against an entire submission of the will to the Direction of another. and specially against renouncing riches, honours, Pleasures, etc. 40. But such zealous Apologists for concupiscence show that they can scarce frame to themselves an intelligible notion of the force of that fundamental verity of Christianity, that nothing ought to be the object of our love, but God alone: Neither can they penetrate into the incomprehensible depravation of our souls by Original sin. What a poor superficial conception have those men of the sense of those precepts, Love not the world, nor, etc. And, Mortify your members which are upon the earth: Or of those practices of S. Paul, I chastise my body, and bring it into servitude least, etc. And the world is crucified unto me, and I unto the world! 14 Neither ought we to wonder hereat: for none but perfect souls, know how imperfect they are. None but such have eyes to see the Rebellious obstinacy and rage of Corrupt Nature, when it is constantly and vigorously contradicted; or to discover its pernicious arts and subtleties to intrude itself, it's own seekings and interests in all, even our best actions, so persuading unwary souls that it is only the divine love which moves them to perform many, yea most of their actions, when his love has the least share in them. If they did rightly comprehend these things, they would cease to wonder at, and censure happy souls which being moved by God to aspire to his perfect love, show such severity and rigour against the inclinations of Nature. These Patrons of sensuality would then understand that such austerities of theirs, considering their divine vocation, are not in them merely voluntary oblations, but that by an Internal light, and inward impulse of God's spirit God requires them from them, since without such violence exercised against nature and sensuality they would fail in their only necessary design of attaining to his perfect love. 42. Another, and which is the most noble exercise of these perfect souls is so little understood by such Censurers, that they resolve it to be a mere fiction. This is their uncessant practice of pure spiritual prayer, or a quiet repose of Contemplation without any interruption, even scarcely in sleep. Now a Disbeleif of this Divine Gift is more excusable, and a man may say, more rational, in these Enemies of God's Church, because it being a Grace which never was found but in the Catholic Church, and there also only in choice and perfectly retired souls, all aliens are uncapable of the practice of it, since it requires an entire submission of the soul to God and Superiors or directours appointed by him, and consequently being not able to practise it, they can have no true conception of the nature of it. 43. The most perfect manner of prayer in esteem with them is such a tedious, loud, impetuous, and uncivil conversation with God, as they see practised by their Preachers: which is no better than a mere artificial sleight and facility easily obtained by custom, and a quick imagination, and may be in perfection practised by persons full of all inordinate, sensual, revenge full and immortified passions. Neither can this prayer possibly be uninterrupted, since it is little better than a corporal exercise, employing the sensible faculties principally. Whereas the Prayer of Contemplation conferred by Almighty God on his most favoured Saints excludes all Images of the fancy, yea and intime all perceptible actuations of the understanding, and is exercised in simple Elevations of the Will, without any force at all, yet with admirable efficacy: And thereby it may in time become continual, so as in virtue thereof all other actions may be performed. Now to dispose a soul for such prayer, there is previously required an entire calmness, and even death of the Passions, a perfect purity in the spiritual affections of the will, & an entire abstraction from all creatures. And such only as have attained to this divine exercise of Prayer, do perfectly understand and accomplish what our Saviour and his Apostles command, saying: Pray continually: Pray without ceasing. 44. Upon these grounds it is that, S. Hierome says, The lives of God's Saints are a (perfect) interpretation of Scripture. For we have seen, how both the Precepts of Mortification, divine love, and Prayer (under which all Evangelicall duties are comprehended) have in and by the practices of God's Saints been explained unto us in a sense sublime, Seraphical and Divine. Whereas proud sinful souls for fear of excluding and condemning themselves, are forced to apply unto them a meaning base, unworthy, terrestrial, and complying with their own imperfections. And not content with this, they presume to censure and calumniate those upon whom God hath bestowed a clearer light to see his heavenly will, and a more potent grace to perform it. 45. Hitherto I have acquainted my Readers with the motive inducing me, to employ my thoughts and labours in a work of this nature, which being a simple narration of Actions and Events, is not probably obnoxious to quarrelling or controversy, yet no less efficacious to produce that which should be the End, but seldom is the effect of Controversy, unity in judgement, Peace and obedience. I will in the next place declare the Order and method observed in this following history. 46. All though for as much as concerns the contexture of it, it little differs from the form of Annals, for it proceeds consequently and orderly from year to year, except when our ancient Monuments furnish nothing at all, Yet I thought most commodious, not to frame it one entire piece, without any separation, except of years, as Ecclesiastical Annals use to be composed: but following the method observed by the ancient Greek Historians, Eusebius, Theodoret, Socrates, etc. to divide it into books and Chapters, with the Arguments of each premised. For I conceived that by such frequent pauses, the Readers mind would receive some refreshment, and his memory a considerable benefit, when he shall find the occurrents of times and actions of persons not too often interrupted and delivered piecemeal, that is, no more of them at once then belongs precisely to each year. 47. The History consisting of thirty five Books comprehends such occurrents, principally regarding God's Church, as happened in our Island during four great revolutions: and it is therefore divided in to four parts. The first part (in eight books) comprehends the time in which this our Country, having been first discovered and after wards conquered by the Romans, was governed by them as a Province of that Empire. And it begins more than fifty years before our Lords coming, and continues till the four hundred and one and twentieth after his Incarnation. The second part (in four books) comprehends the time in which Britain having been deserted by the Romans was governed by its own native Kings the space of a hundred seaventy five years, till the year of Grace five hundred ninety six. The third part in thirteen books relates Ecclesiastical affairs after that the Saxons having invaded Britain chased out the ancient inhabitants, and settled in it seven Principalities, called the Saxon Heptarchy: which lasted more than two hundred years, that is, till the year of our Lord eight hundred. And the last part in ten books pursues the same subject after that the West-Saxon Kings having subdued the rest brought England into a Monarchy: In which state it continued governed by Saxon (or Danish) Kings till the year of Grace one thousand sixty six, in which the Saxon race ended in Harold, who was slain, and the King-dom entirely conquered by the Normans. 48. Moreover for the Readers ease and benefit, there is placed at the head of every page the name of the Governor or Prince during whose Reign the occurrents there related, happened. And thereto is added the year of our Lord's Incarnation, to the end the Reader with one glance may see where he is, and with the people of what age he then converses. 49. In the last place, gratitude and even justice requires from me an acknowledgement, that the following History as to far the greatest part of it, is collected out of the three former volumes of Ecclesiastical Annal● not long since written by the late Reverend and Learned father, F. Michael Alford (alias Grifiith) of the Society of jesus. True it is by the occasion of several monuments and books more lately published, as the Monasticon, The ten historical Writers, The Flores Historiae Ecclesiasticae gathered with great diligence by the late most illustrious and Learned Bishop of Chalcedon, to which may be joined several volumes of Manuscripts, which I found in the Library of our RR. FF. of the order of S. Benedict at Douai: I say by the help of these I have been enabled to make considerable additions through the whole work, and to correct several passages, as related by the foresaid reverend and learned Father: Yet all this hinders not but that the general fabric of the work is to be ascribed unto him. 50. Yea moreover I must profess that though I have a long time had in my thoughts and desires a good inclination to supply a great defect, by doing right to our Religion in furnishing our Country with a History in our own tongue, like this, yet partly by reason of other avocations, and principally a want of courage and patience, necessary to one who should search into so vast and confused a Mass of ancient Monuments requisite thereto, I found no great difficulty to excuse myself. But when I save this discouragement removed by so able a hand, and could have no assurance, that any other had the same intention, I then conceived it my Duty to effect what before I only wished or but faintly purposed. 51. In consideration therefore of the obligation which not myself only, but all Catholics, yea our whole Nation, has to the foresaid Venerable father for his unwearied labours in restoring, and with such advantage representing to the world as on a magnificent Threater, all the Worthies of our Nation once more, as it were, repeating their glorious Gests; I would it were in my power to raise to his memory a Pyramid answering his merits. But that task I must leave to a more skilful hand, who shall hereafter record to Posterity the occurrents of this present age, of which no doubt he will be esteemed a principal ornament. I must therefore content myself with preparing, as I have been able, these few materials, for his monument. 52. R. Father Michael Alford had certainly in an eminent degree the two endowments which constitute an excellent Historian, Learning and fidelity: The former was the fruit of his wonderful industry, which manifestly appears to whosoever shall read his Annals: and the latter had a more Divine original, the grace of God's holy spirit obtained by his constant prayers and devotions. 53. His Philosophy he heard at Sevill in Spain, and his divinity at L●vain in Brabant. From whence he was sent to Naples where he spent two years in doing all offices of kindness to our English Gentry and Merchants which frequented that port. After this, five years more he passed with great and general approbation in the Penitenciariae at Rome. Where also he was admitted to his Profession of four Vows. From Rome he was sent to Liege, to be Companion and assistant to the master of Novices: and thence to be superior at Ga●●t. That employment ended, he was directed Missioner into England, at a season when the rumour of the Bishop of Chalcedons coming thither caused a strict watch to be appointed in the Ports. So that at Dover he was upon that suspicion examined by the magistrate, and by his order conveyed to London. But his person not answering the description given of the other by the Queen's intercession he was set at liberty, and afterward settled in a worthy family in Leicester-shire. There he constantly lived, employing his time in assisting his Catholic Neighbours, and what could be spared from that, in writing his Ecclesiastical Annals. In the year of Grace 1652. he went beyond seas with design of perfecting his History: Where coming to Saint Omar, a lingering fever seized on him being then near seaventy years of age, which undermined and at last consumed his decayed natural strength. 54. Great abilities and learning will perpetuate one's memory on earth, but if unaccompanied with Piety, it will be apt to swell the person with Pride which can find no place in heaven. This venerable Father knew this well, and therefore made it his chiefest care and study to adorn his soul with Piety and virtue. As he carried the name, so did he also a tender devotion to the glorious Archangel Saint Michael: of which he left a memorial divers years before his death, by a devout prayer and Picture devised by him, which he caused to be cut at Antwerp, and dispersed to the honour of the Saint, not only as his Patron, but also the Standard-bearer of the Church against rebellious Heresy, which he also endeavoured to quell both by word and writing. For the space of two and twenty years before his death a part of his daily devotion was to lodge his soul every day in one of the sacred wounds of our blessed Saviour. And his infirmity increasing upon him, he desired, four days before his death, to be put in mind if he chanced to forget his pious exercise. The last day lodged him in the heart, there he died in the house of 〈◊〉 to live for ever in heaven, and there to enjoy the happy reward of all his pious labours. 55. Having now (together with the forementioned monuments) named this reverend father Alford as the principal fountain from which the following History is derived: I have in him named all manner of Authors requisite therein, for not any have escaped his search. And having a well grounded assurance of his fidelity in his allegations from them, I have for the most part quoted them out of his books, yet not abridging mine own liberty of adding more than he has made use of or sometimes making other inferences from them than he has done. 56. And whereas among our Historians, frequent, occasion has been given to allege in the following book several of our Protestant Authors, I have some ground to suspect that I shall displease some men, by a fault called Civility, in not changing the titles which they give themselves, and are so styled by the whole nation. For whereas I have generally written Bishop Parker, Bishop Usher, Bishop Godwin, etc. I am told I ought to have annexed some phrase of disparagement as Pseudo-Episcop●s, or Qui se dicunt Episcop●s, etc. 57 But for my excuse or defence I must take leave to say. 1. that herein I follow not only the example of the ancient best fathers in their disputes even against Arians, Photinians, Novatians, etc. but of the most learned Author of the Protestants Apology. 2. I am assured that if my Accusers were personally to converse with these Protestant Prelates they would not after such a manner change their titles. Now I see no reason why an obligation should be imposed on any to be uncivil with his pen, and not with his tongue. 3. I do not find thatever any Protestant esteemed such civility an advantage to them in the debäte concerning their Ordinations: for to instance in a case in just reason far less disputable than that, yet not long ago actually and terribly disputed: If during the late Rebellion a faithful subject of the King should have petitioned for a Pass to go through the Rebels quarters, no man would have suspected him of disloyalty because in his Petition to Fairfax, Cromwell, or Waller he styled them Lords Generals. Has not the King himself in addresses to the unlawful Parliament done the like? Yet all this surely without engagement to acknowledge their authority to be legitimate. 58. Particularly as touching the forementioned Writers, it cannot be denied but that we are much obliged to their diligence in the search of public Records, and their sincerity in delivering what they found. True it is that B. Parker according to the Impulse of a calvinistical spirit often inserts malicious invectives against the Catholic Church, as being indeed the Patriarch of calvinistical Prelacy. B. Godwin is less choleric and may be excused if now and then he seek some advantage, particularly upon the account of married Prelates. But as for B. Usher his admirable abilities in Chronological and Historical erudition, as also his faithfulness and ingenuous sincerity in delivering without any provoking reflections, what with great labours he has observed, ought certainly at least to exempt him from being treated by any one rudely and contemptuously, especially by me, who am moreover always obliged to preserve a just resentment of very many kind effects of friendship received from him. 59 And thus at last I conclude the subject about which my desire was to entertain my Readers, before they enter upon the following History: If this discourse be too tedious, they cannot in reason refuse their pardon, since we both know that I cannot detain them against their will, nor any longer than they have a mind to it. God almighty pardon whatsoever defects are in this Book▪ and give that good success to it which I only desire and intend, that his holy Name may be glorified, and the Christian Readers soul advanced in a love of truth and peace. Amen. ERRATA. The Reader will be pleased to consider, that this Book having been printed in a Country where not one of the composers understood the least word of English, it may be esteemed a pardonable fault, if many Errors have been committed. The principal among which are here rectified: as for unconsiderable ones which have happened by mistake at single Letters resembling one the other, and which will not stop an intelligent Reader, he himself is desired to be the Corrector. Page. 4. Col. a. Lin. 63. Oresius or Read, Oresius delivers, or. p. 37. col. b. l. 52. then to be designed from. R. then have been designed for p. 81. col. a. l. 11. a freeidly R. a friendly p. 84. col. b l. 28 same tho Cap. R. the same Cup. p. 85 col. a l. 20. He his R. He is. p. 93 col. a l. 5 have doom R. have done. l. 52 Numbers Franks R. numbers of Franks. p. 98 c. b l. 6 Acts S. Albanus R. Acts of S. Albanus p. 107. c. b l. 41. Rudbur near R. Rudburns near. p. 110 c. a l. 52 he 'gan R. begun. p. 113 c. b l. 7 Constanti●s R. Constantin's. p. ●50 c. a l. 20 the fame R. the same p. ●57 c. a l. 35 Governor however R. of Governors, however. p. 180. c. a l. 1 man a a R. man of a p. 195 c. b l. 2● for more R. far more. p. 197 c. a l. 11 but only R. being only. p. 209 c. a l. 46 Kings last R. King's lust. p. 225 c. a l. 2 writer R. writes p. 232 c. a l. 41 part reaches of Brattany which from R. part of Britain which reaches from. p. 234 c. b l. 39 memory the R. memory of the. p. 249 c. b l. 59 by own order R. by his own order. p. 263 c. b l. 13 last R. lust p. 264 c. a l. 17 came of R. came out of. l. 28 (Deal) and more. p. 274 c. b l. 25 more the R. more than the. l. 64 (after Protestant (Deal) the 2. following lines.) p. 292 c. b l. 45 thom R. whom. p. 293 c. a l. 63 was freed his pain R. was freed from his pain. p. ●39 c. b l. 35 letters the King R. letters to the King. p. 383 c. a l. 57 fasting R. fastening. p. 385 c. a l. 62 in our Church R. in her Church. p. ●95 c. a l. 32 inheited R. inherited. p. 401 c. a l. 22 accessours R. Assessors. p. 423 c. a l. 51 month (of March) R. Moon (of March.) p. 427 c. a l. ●6 our ways R. your ways. p. 429 c. a l. ●5 Ethelbert R. Ethelred. p. 430 c. a l. 20 Kord R. Lord. p. 434 c. a l. 9 waste sums R. vast sums. p. 441 c. a l. 9 the Rome Synod R. the Roman Synod. p. 447 c. b l. 8 at Shepey R. at Selesey. p. 473 c. b l. 33 an within (Deal) an. p. 483 c. a l. penult. Catholic and R. Catholic Faith and p. 501 c. a l. 55 making mercy R. making merry. l. 52 Narratio and R. Narration. and. pag. 512 c. b lin. 11 Earn▪ Island R. Earn Island. p. 524 c. a l. 21 hand R. and. p. 525 c. a l. 46 will make R. will I make. p. 527 c. b l. 54 drive violently R. drive him violently. p. 536 c. b l. 18 of an age R. of an ague. p. 571 c. b l. 32 elft R. left. p. 598 c. b l. 10 of hu R. of his. l. 31 charging its R. changing its. l. 60 own of name, and seven R. own name, and of seven. p. 679 c. a l. 38 were complied R. were compiled. l. 64 his longing R. his lodging. p. 716 c. b l. 22 all vast R. all waist. p. 720 c. a l. 16 West-Saxon Kings R. West-Saxon Kingdoms. p. 728 c. a l. 10 his vours to him R. his favours to him. p. 719 c. a l. 1 return meant back R. returned back. l. 8 sent for he R. he sent for. p. 743 c. b l. 65 his age R. of his age. p. 798 c. a l. 30 at a so that place R. at a place. p. 830 c. a l. 5 his New R. his Nephew. p. 836 c. a l. 16 acts piety R. acts of piety. p. 861 c. b l. 40 as Dorchester R. at Dorchester. l. 51 grates R. gates. p. ●79 c. b l. 43 curied R. cured. p. 902 c. a l. 34 of S. Dunstan R. of S. Cuthbert. p. 907 c. b l. 62 no man determine R. no man can determine. p. 935 c. a l. 23 slain King Edmund R. slain by King Edmund. p. 940 c. b l. 20 Cromton R. Bromton. p. 948 c. a l. a of whole R. of the Whole. THE CHURCH-HISTORY OF BRITAIN UNDER ROMAN GOVERNORS' I. PART. I. CHAP. I. CHAP. 1. A general view of the Government and Religion of Britain when first discovered. 2. etc. A proof of God's mercy and Grace to our Nation. 1. HAVING an intention, through the Divine assistance, to compile a plain orderly Narration of Church-affaires touching the infancy and growth of Christian Religion in this our Island of Britain; it will be expedient in preparation thereto, to give the Reader a prospect of the State both of its ancient Civil Government and Religion also, or rather most horribly impious Superstitions and Ceremonies: by a due consideration of both which we may clearly see, and ought thankfully to acknowledge the wonderfully blessed effects of the Divine Providence and Grace towards this our Native Country more plentifully then to any other. 2. For though the Civil State here was in those times injuriously invaded and usurped by the Romans: yet by Gods most wise, holy and merciful▪ Direction, the injuries and oppressions sustained by our Ancestors proved an occasion of their greatest Happiness, since by means of the correspondence and intercourse then intervening between this Island, formerly unknown, and the rest of the Roman Empire, to which it became subject, a passage was opened for a free admittance of the Divine Light of saving Christian Verities, the victory of which over the Britain's Souls did abundantly recompense the servitude induced by the Romans over their Bodies and Estates. 3. And moreover the Omnipotence of Divine Grace was illustriously commended by its triumphing over a far greater opposition raised against it by the Devil in this, more than almost any other Nation. For here especially was anciently erected the Shop and School of most impious and inhuman Superstitions. The abominable Art of Magical and Diabolical Divinations, the most barbarous Mysteries of Sacrificing to the Devil with humane blood, and, in a word, whatsoever impieties Hell could suggest, were here invented and practised: the Inhabitants of this Island by the miserable advantage of their solitude and separation from the rest of mankind being at more leisure to entertain, and withal better enabled by Nature with Study to promote and increase those execrable Rites: For (as Tacitus relates from julius Agricola's observation, Lacit. in vit. Agricolae. who had sufficient experience to make a judgement) the Britain's were naturally endowed with quicker and sharper wits than their Neighbours the Gauls, etc. And it was chiefly in the inventing of impious Superstitions that they gained a wretched reputation and authority among the adjacent Nations, who therefore sent their Youth into Britain to be instructed in the Arts and delusions of Satan, Caesar. l. 5. comment. as Caesar testifies. Such advantageous enablements, and withal such persuasive invitations had they to be more wicked, and greater enemies of God and true Piety, than any of their Neighbours. 4. But within a few Ages we shall see Satan like lightning fall from heaven: We shall see this our Nation and Country become the School of Holiness and Virtue, the Nursery of Saints, the Refuge of persecuted Christians, and a fruitful Mother of Apostles to plant our Holy Faith in most of our confining Regions. This was a change of the right hand of the most High. But before we can be spectators of the manner how this wonderful Change was made, we are first to take a view of the ancient primitive State of this our Island, by whom it was peopled, and how governed both in affairs Civil, and such as pertained to Religion. II. CHAP. II. CHAP. 1.2. The ancient Inhabitants of Britain: 3.4 etc. Conquered by C. julius Caesar: yet with great difficulty. 5. His Motives for the invasion. 6. A small part only subdued. 1. IT is a great Proof against the ancient Philosophers, and our Modern Atheistical seeming-Christians that the world was not from eternity, because all the parts and Regions of the Earth have been successively inhabited by Nations spreading themselves by little and little from the East where man was created. Thus was this Island of Britain first possessed by colonies of the neighbouring Belgic Gauls, etc. as appears by the names severally given by them to the places where they respectively settled themselves, as the Atrebates, Morini, Belga, and several other, situate especially on the Southern coasts: which argues these to have been later Plantations, though preceding the Age in which this our Country was first discovered to the civil part of the world. 2. Now though the ancient inhabitants coming from several quarters were divided in names and regions, yet they were all joined in one common Title of Britain's, and one common language, the same with that of the Gauls. To fetch the name of Britain's from Brutus a supposed son of Silvius and great grandchild of Aeneas, savours of the doting fancies of our old Bards and Druids: more probable it is that they were called so from the ancient gallic word Birth, which signifies coloured or painted, for so Caesar describes them to have been in his days. And for the same reason the Romans in following times called the Northern people of this Island, that is, such as had not been subdued by them, and accustomed to their Civil Education and clothing, by the name of Picts, because they retained their old fashion of colouring their Bodies, as believing that made them appear more agreeable to one another, and more terrible to their Enemies. So●m. in Gloss. Or rather, as Mr. Somner observes, the name of Britain seems to be derived from the old British word Brydio, which signifies to boil with rage: fitly applied to all the British Islands, as being encompassed with a Sea esteemed by the Ancients almost unnavigable, by reason of the swelling furious waves with which it is most frequently agitated. 3. The first that discovered this our Island to the remoter parts of the civilised world, was Caius julius Caesar, who toward the latter end of his ten years' war in Gaul transported his Legions hither more than once. Two several attempts he made in vain to conquer that part of the Island which he invaded: but at the third by means of the mis-intelligence between the several petty Princes reigning here, he forced them to yield and submit themselves to Tribute. Those who opposed him were only a few several states in the Southern parts of the Island, who made choice of Cassibelin King of a few Provinces about London to be General in the war: ●io. lib. 59 For as for the Northern and Midland Countries of Britain they were not at all engaged, nor suffered any prejudice by his conquest. Notwithstanding that small purchase which he made, and which he paints forth much to his own advantage, was so highly esteemed by himself and the Roman Senate, that they ordained no less than twenty days of public thanksgiving to their Gods for so great a victory: as believing that they had discovered a new world, Lucan. l. whose bounds were unknown to them: For till the next Age it was not known to be an Island. 4. Caesar in his description of this Attempt omits several passages which were not for his advantage: but other Roman Historians of those times take notice of them: and particularly Lucan affirms that his affrighted soldiers turned their backs to the Britain's in search of whom they made so many voyages. And all the fruit of his victory accrueing either to himself or the City of Rome was very inconsiderable, besides the glory of having been an invader, Dio. ubi supr. Tacit. in vit. Agric. saith Dio. Insomuch as Tacitus confesses that though by one prosperous combat he terrified the inhabitants, and got some possession of the Sea coasts, yet he might be said rather to have discovered the Country to posterity, then to have given them the possession. 5. The Motives of his passing the Ocean thither in that warlike manner, besides his natural ambition and thirst of Glory, which was boundless, was a desire of revenge against the Britain's, who sent succours to the Gauls against him, and thereby gave some stop and delay to his victories over them. Sueton. in Caesar. c. 47. Suctonius adds another Motive of Covetousness, for says he, Caesar had a great hope of enriching himself with British Pearls, the largeness of which he did much admire. 6. This first conquest in Britain, such an one as it was, happened about five and fifty years before the Birth of our Saviour. And the effect of it was only obtaining a verbal dependence of some few Southern Princes of the Island on Rome, testified by an inconsiderable Tribute: The Country in the mean time being altogether governed as before: for there were as yet no Garrisons left there to keep them in awe: the petty Kings reigning still, enjoyed their former dominion over their subjects: which by acquaintance with the Romans became more Civil, and in that regard were indeed gainers by being conquered. III. CHAP. III. CHAP. 1.2. The Birth of Christ in the three and fortieth year of Augustus, when Cynobelin was King in Britain. 3 4 His three children. 5. Adminius the eldest is banished: and Togodumnus succeeds in the Kingdom: who denies Tribute. 6. The affairs of Britain neglected by Augustus and Tiberius. 7.8. Caligula's fanatical attempt against it. 9 etc. Claudius his invasion and conquest: continued by his General Plautius, who after Togodumnus his death overcomes Caractacus, and sends him prisoner to Rome. 16. His Successors victories. 17.18. Of Cartismandua Queen of the brigants. 19 Suetonius Paulinus subdues the Isle of Mona. 20. etc. The Iceni under Queen Boudicea rebel: and destroy eighty thousand Romans: but are defeated by Paulinus. 24. Peace succeeds. Caes. Comment. l. 5. 1. CAesar relates as one occasion or pretence for his invasion of Britain, that Mandubratius a son of Immanuentius late King of the Trinobantes, (that is, Middlesex and Essex) who had been slain by Cassibelin, fled over into France and there demanded Caesar's Protection, who brought him with him into Britain, and restored him to his Principality. This Mandubratius seems to have been the same that Beda, Eutropius, etc. called Androgeus, a title probably given him by the Britain's for betraying the liberty of his Country: for in that name according to the ancient British language, is imported one that is a criminal, Bed. l. 1. c. 2. facinorous person. This Androgeus or Mandubratius seems afterward to have been again expelled: For in Augustus his days (Caesar's adopted son,) we find Cynobelin a son of Cassibelin to have reigned in Britain, and continued the payment of the Tribute imposed by Caesar, as appears by ancient Coins which were the Numismata Census. 2. It was in the time of this Cynobelin (usually by British Historians called Kimbelin,) and in the forty third year of Augustus his reign that the Sun of righteousness arose, a light unto the Gentiles, and the glory of his people Israel: for then our Lord jesus Christ the only eternal Son of God was born of a pure Virgin in Bethlem the City of David. 3. The Seat of this King, as likewise of his Predecessors was Camulodunum (now called Maldon in Essex, Camb. l. Brit. Dio. lib. 60. ) as Dio witnesses. Which Town received its name from Camulus, in an ancient inscription called the Holy and most powerful God, answering to the Roman and Grecian God Mars. 4. According to the ancient British Chronicles this Cynobelin had two sons, Guiderius and Arviragus, who reigned successively after him. But in the Roman Histories we find that Cynobelin had three sons, of quite different names, to wit, Adminius, Togodumnus and Catarecus or Caractacus. It is hard to divine whence this so great diversity of relations should proceed, whether the same persons had several names, or whether these were several persons, and Princes of several dominions in Britain. Neither indeed is it much important in itself, and much less for our present design, that this ambiguity should be cleared. 5. It may suffice us to be informed from the Roman Story, Sueton. in Calig. cap. 44. that in the reign of the Emperor Tiberius who succeeded Augustus, the eldest son of Cynobelin, called Adminius, was for some great crime banished by his Father: who dying presently after, his second son called by the Britain's, Guiderius and by the Romans Togodumnus, succeeded in the Kingdom, and had the confidence to be the first who denied to pay the Tribute to the Romans imposed on his Ancestors. 6. That which gave him this confidence may seem to have been the neglect which Augustus had of preserving his interest in this Island. For though toward the middle of his reign, upon some provocations he had had an intention to transport an Army hither, which was diverted by other occurrents of greater importance: yet growing old he changed his mind, being so far from an ambition to extend his Empire, that he straitened the bounds of it, Tacit. Hist. l. 1. confining it with the River Euphrates on the East, and the Ocean on the West and North: by which this our Island was in a sort excluded from the Roman Empire. And this design which was an effect of Augustus his wisdom, was through sluggishness and an attendance to sensual pleasures continued by Tiberius, who for the space of the first two years never went out of his Palace, Suet. in Tiber. cap. 38. and during the succeeding twenty years of his his reign never made progress further than a few City's neighbouring to Rome, the remotest of which was Antium. 7. This slothful disposition in Tiberius seems to have been the cause that our banished Prince Adminius either did not address himself to him for his restitution, or was neglected by him. But a more active nature in Tiberius his Successor, Dio lib. 59 Caius Caligula, encouraged Adminius to implore his protection. This he did when Caligula by his frantic lusts had emptied his Treasure, and having by his extortions empoverish'd all Italy, went with an Army into Gaul, merely upon pretence of commotions in Germany to pillage that and the rest of the adjacent Countries. Afterward he made a show as if he would pass over into Britain, and continued his march to the Ocean, where he stayed making no further attempts at all, yea being enraged against any of his Officers, whensoever they executed any warlike design. 8. Here it was that Adminius submitted himself and all the right which he pretended to his Kingdom to Caligula: which so puffed up the mind of the vain Emperor that, Sueton. in Calig. as if the whole Island had been effectually delivered up to him, he wrote boasting letters to Rome: but was so far from restoring that banished Prince, that all he did was to range his Army in battle on the Sea coasts over against Britain, planting his Engines, etc. no man imagining what he intended: when upon the sudden he commanded all his soldiers to fill their helmets and bosoms with cockles and other fish-shells, calling this a conquest of the Ocean: and with those spoils returned in triumph to Rome. 9 But Caligula's next Successor Claudius pursued his design against Britain more seriously. Several Motives he might have to renew an invasion, Westmonasteriensis. Ann. D. 44. Oros. lib. 7. c. 6. Beda lib. 1. c. 3. Sueton. in Cloud. c. 17. Dio. lib. 60 either for Guiderius his neglect of continuing his Tribute, as Mathaus Westmonasteriensis, or to show himself a Prince useful to the Commonwealth, as Paulus Orosius, or because of fresh tumults in the Island. However in the second year of his reign one Bericus a British Nobleman being for sedition banished out of Britain, as Adminius had been in the reign of Caligula, solicited likewise Claudius to make an invasion to recover his rights there: Whereupon order was given to Aulus Plautius the Emperor's General in Gaul to transport his Army into Britain, which though with great difficulty, by reason of the soldier's unwillingness, he performed. His army landed in several places: and particularly Vespasian his Lieutenant-generall, in the Isle of Wight, which he subdued. The Britain's not expecting an invasion, were unprovided and dispersed: so that the Romans had much ado to find and draw them out of their woods and fastnesses. But at last they in several battles overcame first Caractacus, than Togodumnus (or Guiderius) sons of Cynobelin, who after the defeat of their Armies, escaping, retired to the place where the River of Thames disburdens itself into the Sea. There likewise by means of the Germane soldiers in the Roman Army, which were accoustumed to swim armed over the most rapid Rivers, the Britain's were again defeated, and Togodumnus slain. 10. After whose death, when the Britain's were so far from being discouraged with it, that they more earnestly and unanimously renewed the war, inflamed with a desire to revenge that and their former losses, Aulus Plautius out of fear pursued the war no further, but repaired to the Emperor, as he had been commanded in case any extraordinary difficulty intervened. Hereupon Claudius himself in the fourth year of his reign resolved to make an expedition: for which purpose renforcing his Army, and making great provisions for the war, among which were Elephants also, he went down to Oslia, from whence sailing to Marseilles, and performing the rest of the journey partly by Land, and partly by Sea, he arrived at his Army, expecting him on the Banks of Thames: Maldon in Essex. which River having passed over, he fought the Enemy and had an entire Victory, insomuch as he possessed himself of Camulodunum, the Palace of the King: and shortly after he subdued many by force, and received others by a voluntary surrendry. Whereupon he suddenly returned to triumph in Rome, having spent in all these exploits only sixteen days in Britain, the Government of which he left to Plautius. All these particulars are recorded by Dio, 11. Plautius' after the Emperor's departure, pursued the war vigorously: so much to the Emperor's satisfaction that he granted him the honour of an inferior sort of Triumph, called Ovation, in the procession whereof he graced him so far as to attend him himself on foot, walking by his side both in his going to the Capitol and returing thence. And so highly did he esteem this Conquest of Britain, that he accepted among his own Titles, and gave to his only son the name of Britannicus. 12. In the tenth year of Claudius his reign there was sent into Britain, as Successor of Plautius in the Government of the Army Publius Ostorius, who finding great troubles and tumults in the Country by his diligence and courage quickly pacified them, disarming the Britain's, fortifying with Garrisons all the Provinces between the Rivers Antona (which seems to have given the name to South-hampton) and Severn. Thence advancing to the Eastern parts of the Island inhabited by the Iceni (that is, those of Suffolk, Norfolk, Cambridge and Huntingdon) whom he found willing to enter into an association, but utterly refusing to admit Garrisons. Whereupon he subdued them by force, though several other Provinces, and some which had formerly submitted, joined themselves with them. And to strengthen the Romans possession, he placed in Camulodunum a colony of the fourth Legion called Victrix. Vid. Tacit. lib. 13. From thence he turned his arms Westward, against the Silureses, inhabiting Herefordshire and the Southern part of Wales. Here he found terrible resistance: for besides that these Silureses were a fierce Nation, they put great confidence in Caractacus, who eight years before having been driven from the Trin●bantes had his refuge among them, and became their General: A man by many heroical exploits courageously performed, and by his admirable patience in sufferings become highly renowned, both among the Britain's and Romans. Notwithstanding by the advantage which the Romans had in their arms (for the poor Britain's were wholly unprovided of such as were defensive) Ostorius gained a memorable Victory, by which he became seized of the wife, daughter and brethren of Caractacus. As for himself he escaped by flight, and repairing to Cartismandua Queen of the brigants (or Yorkshire,) he was by her perfidiously delivered up to the Romans, and sent prisoner to Rome, being for the fame of his courage a spectacle of wonder to all the Cities of Italy through which he passed. All these particulars together with his magnanimous behaviour before the Emperor Claudius may be seen elegantly celebrated by Tacitus. Tacit. Ann. lib. 12. For as for the dreaming fables of Mathaeus Westmonasteriensis, Westmon. A. D. 44. concerning a marriage formerly made between Caractacus (whom he confounds with Arviragus) and a daughter of Claudius called Genuisa, (never heard of among the Romans, Ibid. A. D. 52. etc.) they deserve not to be taken notice of. 14. Yet probable it is that which the same Author relates that Caractacus having been restored by Claudius, both to his liberty and Kingdom, spent the remainder of his life in peace, showing much love and respect to the Roman Empire, and exercising great justice and liberality to others, by which his glory was increased through all Europe. Now what were the names and fortunes of his Brethren is uncertain. Probable it is that one of them was that Cogidunus mentioned by Tacitus, Tacit. in Agri●. to whom the Roman Emperor gave several Cities, with the Title of King: who (saith that Author) remained even to the days of Vespasian entirely faithful to the Romans, and induced others to the like fidelity: ●acit Annal. l. ●2. Such being the received ancient custom of that Empire to make use of Kings as instruments of servitude. 15. During the absence of Caractacus, the Silureses began new tumults, and with great multitudes encompassed the Roman Cohorts busy in building forts for Garrisons in their Country. In that combat the Perfect of the Camp, eight Centurions, and several Companies fell: and had not the rest been relieved by neighbouring Garrisons and quarters, they had all been destroyed. And afterward when the Romans went to forage they were again set upon by the Britain's, they together with several troops, and such Cohorts as were ready, were put to flight: But Ostorius opposing his Legions to the flyers and pursuers, turned the fortune of the day, and defeated the Britain's. 16. Ostorius dying presently after, Claudius sent in his place Aulus Didius, who arriving in Britain, found that since Ostorius his death, the Legion under the command of Ma●lius Valens had received a loss in a battle against the Silureses, whose insultings he repressed. But presently after in the Northern parts of the Isle, a discord happening between a Queen and her husband, occasioned a meeting of several States adjoining, called severally to assist each party, ●d. ibid. & lib. 3. H●st. and opened a way to the Romans to enlarge their Dominion. 17. For artismandua Queen of the brigants (Yorkshire) having married Venusius a Nobleman of the same Province, after she had obliged the Romans by giving up to them Caractacus▪ and by that correspondence increased her wealth and luxury, began to despise her husband, and took into the society of her bed and throne his servant and Armour-bearer (Armigerum) Vellocatus. This caused great seditions in the Kingdom, the greatest part of the Province assisting Venusius, by whose help the Queen was brought into great straits, and forced to demand assistance from the Romans, who sent several Cohorts and Wings of Horses, which after several combats at last freed the Queen from danger, A. D. 60. but withal restored Venusius to the Kingdom again. 18. Didius afterwards dying in the fourth year of Nero the Successor of Claudius in the Empire: Verannius was next sent Praetor into Britain, who made a few excursions into the woods, wasting the enemy's Country, but was hindered from making any progress by death happening to him within one years' space. Tacit. in Agric. 19 In his place was sent Suetonius Paulinus, who passed the two first years of his Government very prosperously, subduing several Provinces, and strengthening the Roman Garrisons. And afterwards having a design to take from the Britain's the Isle of Mona (or Anglesey) which was a refuge for fugitives, he passed over his Army thither, which was astonished to see the horrible aspect of the Enemy's forces, among which women ran up and down with torches in their hands, having their hair dischevelled, and garments fashioned on purpose to excite horror. The Druids likewise, whose principal ●eat that Island was, made processions with their hands lift up, and their tongues uttering dire curses and prayers: But the Romans, encouraged by their General, changing their astonishment into contempt of such a fanatic multitude, charging among them quickly dispersed them: and afterwards settling Garrisons, cut down their Groves consecrated to most savage and execrable Superstitions. 20. But whilst Paulinus was exulting for the Conquest made by him in the Western parts of the Island, the Iceni inhabiting in (Norfolk, etc.) the Eastern Provinces, rebelling against the Romans, brought a terrible destruction upon them foresignified by wonderful Prodigies: Dio. lib. 62. Tacit. Annal. l. 14. Curia. For saith Dio and Tacitus likewise, there were heard in the Counsel-chamber of the Romans a noise and murmur as of barbarous people laughing and rejoicing, and in the Theatre a howling and weeping of multitudes: Moreover there were seen houses floating on the Thames, and the Sea between Gaul and Britain had the resemblance of Blood, etc. 21. The causes of that insurrection and rebellion Dio ascribes to the oppression and covetousness of the Emperor's Procurator, Decianus Catus, who would renew the forfeitures of Estates though formerly remitted by Claudius. But Tacitus relates a more likely and far more incensing provocation, Ibid. which was this. Prasutagus King of the Iceni dying very rich, in his last Testament made the Emperor joynt-heire with his two daughters: thinking thereby to secure his Kingdom and family fsom all injuries. But it fell out quite contrary: insomuch as his Kingdom was invaded and wasted by the Officers of the Army, and his family by the Emperor's servants. Yea the Widow Queen could not secure herself from stripes, nor her daughters from ravishment: the Nobility was spoilt of their estates, the Princes of blood were used like slaves, and the whole Kingdom reduced into the form of a Roman Province. Hereupon they take arms, solicit the Trinobantes and other States not yet accustomed to slavery: being hereto chiefly encouraged by the absence of Paulinus the Roman General. 22. An army being suddenly raised consisting of about one hundred thousand, Queen Boudicea, a Lady of high courage, would herself be the General: and lead them so courageously and prosperously, that she besieged and took two of the firmest Colonies that the Romans had, Camulodonum and Verulamium, destroying all, and exercising most barbarous cruelties even upon the women, hanging them on gallows naked, with their breasts cut off and sowed to their mouths, etc. There are reckoned no fewer than fourscore thousand Romans destroyed in this insurrection. 23. News of so fearful a Tragedy being brought to Paulinus in Anglesey, he presently marched confidently through the midst of the Enemies till he came to London, a colony, rather rich with merchandise, then fortified against a Siege. Therefore notwithstanding the supplications and tears of the inhabitants, he quits it, choosing to secure the whole Roman State with the loss of one Town, which was presently destroyed by the Enemy. He had with him not above ten thousand soldiers: notwithstanding making choice of a convenient place, backed with a wood, and having a narrow entrance which freed him from danger of surprise, he resolved to fight the Britain's camped in a plain before him. And so much had a desire of revenge inflamed the courage of the Romans, that marching in a close order, after they had spent their darts and piles, they pierced through the vast body of the Enemies, entirely routing them: and neglecting spoils, they spared none, not even women, nor cattle, but added them to the heaps of the slain. That which most exposed the Britain's to so great a slaughter (for no less than seaventy thousand were slain in this battle) was that they had closed their own Army behind with their Carriages, in which besides their goods were placed their wives and children, so confident they were of Victory. After this defeat the Queen Boudicea ended her life by poison: Gildas de E●c●d. called by Gildas, a crafty Lioness, for her cruelty and perfidiousness in managing the former war. 24. After this so signal a Victory, the Britain's during the whole reign of Nero, never attempted any revenge, but quietly submitted themselves to the Romans. If there were any tumults, they were caused by the Romans themselves. To Suetonius Paulinus succeeded Turpilianus, who ingratiated himself with the Britain's by the softness of his Government, more acceptable, because compared with his Predecessors severity. After three years Trebellius Maximus was sent Praetor, who being naturally slothful, and unacquainted with the arts of managing a camp, & moreover sordidly avaricious, became hated and despised by the soldiers. Which hatred was increased by Roscius Coelius Legate of the twentieth Legion, a man formerly of a cross seditious nature. The discord between these two grew to such a height, Coelius objecting to the General his defrauding the soldiers of their pay, and Trebellius charging Coelius with sedition, and confounding the order of discipline, that most of the soldiers both Roman and Auxiliaries siding with Coelius, Trebellius was forced, being deserted of all, to fly to Vitellius then General to the Legions in Germany. IV. CHAP. IV. CHAP. 1. A particular description of the Superstition of ancient Britain's. 2.3.4. Of their Priests, or Druids. 5.6. Of their Bards. 7.8. etc. Of their Idols, Belinus, Diana, Belatucadrus, etc. 11. Claudius' the Emperor worshipped as a God. 12.13. etc. Their inhuman Rites: forbidden by the Romans: 16. But not extirpated till Christianity came in. 1. HItherto we have given a brief of the State of Britain from the time of its first discovery and conquest by julius Caesar to the end of Nero the sixth Roman Emperor and last of the family of the Caesars. In which compass of time occurs some, though not much matter to furnish our History. But before we mention any particulars of it, it will be expedient to declare what was the Religion of the ancient Britain's, to the end that the horror of that spiritual darkness which clouded this Island may give a greater lustre to the celestial light which through God's infinite mercy began to shine here. 2. For this purpose consulting former Writers, we find that among the Ancient Britain's, & Gauls likewise, there were two sorts of people of greatest authority, whose employment regarded their Religion: Those were 1. the Druids, and 2. the Bards: the former were, as it were their Priests: the other their Prophets. Druids. Plin. Hist. nature. lib 16. cap. 44. Lucan. lib. 1. Caes. l. 6. the ●●ll. Gall. Isa. 1.29. 3. The Druids were so called, if we believe Pliny, from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies an Oak: because, as Lucan and Caesar affirm, their dwelling was in Groves, and there they performed their Superstitious ceremonies: a practice of Idolatry anciently condemned in the jews, and taught them by their neighbouring Heathens. But the signal Oak which the Druids made choice of for their veneration, was such a one on which Misletoe did grow: by which privy token, as they conceived, God marked it out, as of sovereign virtue for his service. Under this tree on the sixth day of the Moon (whereon they began their year) they invocated their Idols, and offered two white Bulls, filleted on the horns, with many other ceremonies. To this Greek Etymology of the name of Druids subscribe many learned Authors, as Beckmanus, Fungerus, Casau●on, Camden▪ etc. 4. Notwithstanding the Advice of Strabo deserves well to be embraced, who rejects the searching of Greek derivations, of appellations in use among Barbarous Nations. And indeed it is strange that so learned a Writer as Cambden, should herein follow Pliny's conceit, since himself acknowledges that an Ancient Writer Alfricus testifies that among the Saxons the word Dry (from whence doubles the Druids were named) signifies a Magician: The Druids being to the Britain's the same that the Magis were to the Persians, Diog. Laert. in Proem. the Chaldeans to the Assyrians the Gymnosophists to the Indians, etc. as Diogenes Laertius observes. No man certainly will doubt but that the name of Druids proceeds from the same fountain from whence the Discipline came, Caesar. Hist. Gall. lib. 6. Tacit. Ann l. 14. Plin. Hist. nature. lib. 30 c. 1. and that, according to the testimony of Caesar and Tacitus, was invented in Britain, and from thence derived to other Nations: insomuch as Pliny conceives that even the Persians themselves might seem to have learned their Magic from the Britain's. The name of Druids therefore comes not from the Grecians but the Britain's, among whom never was mention made of any Grecian Colony: whereas both the forementioned Writers attest that Caledonia, which is now called Scotland, was anciently planted by the Germans, and that the Belga removed out of the Northern parts of France into this Island. 5. Next the Druids, Bards. Ammian. Marc. lib. 15 the Bards were in high esteem: who were the Prophets, Poets and Historians to the Britttains: For, saith Ammian●us, Marcellinus, their office was to compose in heroic verses the famous exploits of their Ancestors, which they sung to the people to the delightful Music of their Harps. And this confirms the saying of Fes●us, that the word Bardus in the G●llick or British tongue signifies a Singer: as to this day the Welsh call such an one a Bard. Now the word Bard, a learned Modern Philologer derives from the Ancient Teutonick term Bardo or Wardo, Abr. Vandermyl. in Glos. signifying to see or observe: so that they may seem to be called in the same not on that the Prophets among the jews were called Seers (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Another late Writer conceives the term Bard to come from the Germane Waerde, signifying still with us a Word and a Song, as the Greek term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth: so that a Bard is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Song-maker. This was the chief employment of the Bards: though besides this their task was likewise to conserve in memory the Genealogies and Descents of families. 6. A great influence they had on the minds of the Britain's to encourage them to contemn death by making the argument of their Songs to be the Immortality of the soul by transanimation, conceiving that the souls of dying men passed afterward into other Bodies; being either preferred to better, or condemned to worse, according to their former good or ill behaviour. So that the esteemed most happy Death, was to die valiantly for their Country and Superstition. These two Orders therefore of Druids and Bards were (as it were) the Ancient Clergy of our Idolatrous Britain's, the Inventors and Propagators of that which they called Religion: the Dogme's and Rites whereof they never committed to Writing, by which policy it became more venerable, because more Mysterious, to the Vulgar. Cambden. Godwin. 7. It is certainly a great mistake in some learned Writers, who affirm that the Druids did instruct the Ancient Britain's in the knowledge and worship of one only God: Gildas de Excid. Britan. whereas Gildas the most ancient of our British Historiographers, relates that they had (Portenta Diabolica penè numero Aegyptiaca vincentia) Idols of a monstrous Diabolical figure and those in so great a number that they almost exceeded the multitude even of the Egyptian Deities: whose Pictures remained to his days drawn with deformed faces within and without the walls of their decayed Cities. 8. The principal among the British Gods, at least those which remain upon record, were 1. Belinus, by whom they meant Apollo o● the Sun: 2. Diana, that is, the Moon. And 3. Camulus, the God of war, answering to Mars: An inscription to whose honour we mentioned before. From him Camalodunum (or Maldon) received its name. 4. The name of Belinus seems derived from Baal or Bel, the Deity sovereignly worshipped in Assyria and other Countries of the East, and which signifies the Supreme Lord. Out of a special veneration to this Deity as anciently the Eastern Princes took their names, as Belshazzar or Balthasar, jerubbaal, Meribbaal, and in other Country's Asdrubal, Hannibal, etc. so in Britain likewise Belenus or Belinus; which we find a part of the names of King Cassibelin and Cynobelin. 9 And as for Diana, a particular proof of the great devotion born to her by our Ancestors appears by a Monument near S. Paul's in London, Cambd. in Middlesex. called in old Records Diana's Chamber, where in the days of King Edward the first, thousands of the heads of Oxen were digged up, which men skilled in Antiquity well understood to be proper Sacrifices to Diana, whose great Temple was built thereabout. 10. Besides these we find other Deities, perhaps of an inferior degree, adored by the Britain's. Thus an ancient Inscription mentions a certain unknown God called Belatucadru●, worshipped in the Northern parts about Yorkshire and Cumberland. The name seems to import this to be some Offspring or of affinity to Belinus. Moreover there is found another Goddess called Andate whose special virtue and employment no man knows. Some learned Writers are of opinion that this is the same with Adraste the Goddess of Revenge, Dio. lib. 62. in vain invoked by Boudicea in her last battle against the Romans, as Dio relates. It is further probable that the gallic Deities, Hesus figured in the shape of a Dog (like Anubis,) Taranis the God of Thunder, answering to jupiter, and Teutates, the Guide of travellers and inventor of Arts, like Mercury, were adored likewise in Britain, it being the fountain of Idolatrous Theology. 11. After the conquest made by Claudius, the Emperor, of the Southern parts of this Island, Caractacus (by some Writers conceived to be the same with Ar●iragus) in gratitude for his release from captivity and restitution to his throne, introduced a new fashioned Religion into his Kingdom, consecrating an Altar to the Emperor's worship, Tacit. in Senec. de morte Claudij. with this Inscription, The Altar of eternal Domination, which he placed in a Temple at Camulodunum, erected to this Mortal Deity, whose Religious service was every Month solemnly performed by Priests called Augus●ales, Pontic. Virunn. lib. 4. or Imperial Priests, peculiarly appointed thereto. And indeed it cannot be denied but that Caractacus had far greater obligations to this his visible Deity then to any of his Ancient false Gods. However, this vainly pretended Prophetical Inscription proved unsuccesful, for in his next Successors days both the Temple and Religion were demolished by Queen Boudicea when she ruin'd the Colony where it stood. 12. As touching the special Rites of the Ancient British Superstition, Caesar. comment. lib. 6. we find in Caesar that their Priests or Druids had the sole authority in ordering both the Public and private Sacrifices: yea moreover that they determined all both public and private Controversies. If any dispute happened about possessions of Lands, if any facinorous Act, as murder or the like, had been committed, the Druids appointed the punishment, as likewise rewards in case of any honourable exploit. And their Decrees in all cases were so indispensably obliging, that if any private person or community refused to submit to them, the highest penalty could be inflicted was Excommunication, or forbidding their presence at the Sacrifices. Which Censure, upon whomsoever it was denounced, rendered them in the esteem of all men, as impious and detestable wicked persons, whose conversation and presence all would avoid, as thinking them contagious. 13. Mention was made before of their superstitious veneration of Mistletoe growing on Oaks, which they esteem to be a special gift of God. A. D. 44. The rite of gathering which is thus described by Pliny. Plin. Hist. Nat. lib. 16. c. 44. Having after diligent search found where the Misleto grows, they prepare Sacrifices and Banquets, and two white Bulls they bring under the Tree, whose horns they there first bind with fillets of linen. Then the Druid or Priest clothed with a pure white garment mounts the Oak, and with a golden Sickle reaps the Misleto, which is received into a white vestment. And this being done they offer their Sacrifices, with Songs, as Ovid saith, and Prayers that God would make his Gift prosperous to them: For they ascribe great virtue to it, imagining that by drinking it sleeped in water their barren cattle become fruitful, and that it is a remedy against all poisons. 14. But these Rites argue only vanity and folly: others they had which were barbarous and execrable. For as Tacitus relates, they made their Altars flow with the blood of Captives taken in the war, Tacit. yea for want of Captives they spared not their own brethren: and consulted their Gods by searching into the entrails of men. Which custom of theirs is thus described by Diodorus Siculus, When the Druids, Diod. Sic. l. 6. saith he, do consult about matters of great importance, they observe a wonderful custom, and for the horribleness of it incredible, which is this: Having mortally wounded a man with a sword, they divine future events by the manner of his fall, by the tearing of his members, and the flowing of his blood. This skill they attained by long observation. 15. These more than inhuman Diabolical practices, which ought to have rendered the Britain's an object of hatred to all mankind, found nevertheless not only excuse, but approbation from other Nations. Insomuch as our Barbarous Countrymen were considered as persons of exemplary Devotion to their Gods, yea as Masters and Doctors of sublime Mysteries, skilful in a hidden Theology: so that their neighbours the Gauls, Celtes, etc. repaired to Britain as the Academy wherein a Religion was taught that had the virtue to save men by murder, and honour God by destroying the perfectest of his creatures. Yea even the Romans themselves, though otherwise trained up in a moral civility beyond other Nations, yet out of a pestilent curiosity engrafted in our corrupt nature, became many of them Disciples of the British Druids, and practisers of these execrable Superstitions. Insomuch as the Emperor Claudius was forced by rigorous Edicts to forbid the whole Religion of these Druids. Augustus had formerly interdicted the exercise of it to his own Citizens: But Claudius extirpated it not out of Italy only, but the whole Nation of the Gauls. However his Laws extended not their force into Britain, for we find, as hath heretofore been related, these Druids with their horrid Superstitions in their Army in Anglesey (the peculiar school of that Religion) when they fought against, and were subdued by Ostorius Scapula during the reign of Nero, A. D. 46. who succeed Claudius. 16. But what the Roman Emperors with all their authority could not, Almighty God by degrees effected, sending a new celestial Light to dissipate the more than Egyptian darkness wherein our Country had been involved. What special servants and Ministers in those primitive times God employed to work so happy and wonderful a change, it is now seasonable to declare, with as much perspicuity as the subject will bear. For considering how in those holy times men did busy themselves far more with leading devout lives, and exercising an Apostolical charity to save their own and other men's souls, then with writing Books, or raising Monuments to acquaint posterity with the history of their actions: And moreover those few Writings and Monuments which were then extant, afterward by strange revolutions of times, and almost total extirpation of the Britain's by Heathenish Saxons, etc. were lost and defaced, some few relics of them remaining only in the memories of the Natives, and by a Traditionary succession delivered and recorded by Writers of the following Ages: These things considered, it is not to be expected that we should give an exact Narration of matters so obscurely and imperfectly transmitted to us. However since most of the Testimonies to be produced are drawn from Authors not contemptible, many of them having no interest at all which might move them to be inventors of fables, and without any gain to themselves, yea with danger to their own souls to become seducers of posterity, the following History, even of the most ancient, and therefore least clearly delivered affairs touching the Primitive Christianity of our Island, may reasonably exact belief in the Readers minds: especially considering that those Modern Writers among us, since the late change of Religion, who voluntarily deride and contradict what shall be here delivered, do not so much as pretend to any Monuments anciently exhibiting a contrary Narration, but resolutly conclude that to be certainly false, which cannot approve itself to be in all points and circumstances evidently true. But their disbeleife can be no prejudice to any one who judges by reason, and who will proportion the degree of his assent to the merits of the proofs and allegations: the rather because it is manifest that those deriders of our ancient Monuments are thereto incited by interest and partiality, because by them they see their own Novelties discovered and exploded. V. CHAP. 1. Christian Religion very early entered into Britain: even in the time of Tiberius' Emperor. 2. S. james is said to have preached in Britain. 3 Saint Peter's coming from Antioch to Rome, a cause of the early spreading the Gospel in Britain. 4. Saint Leo's testimony concerning God's design in bringing Saint Peter to Rome. 6. The Captivity of King Caractacus another cause. 7.8. etc. Of Claudia Ruffina a Chri●stian Lady: married to Pudens a Roman Senator. 11. Of Pomponia Gracina a Roman Lady, accused for Christianity. 12.13.14. Of Saint Mansuetus, a Disciple of Saint Peter, a Britain. 15. Of S. Beatus a Britain, a Disciple also of S. Peter. 1. THis our Island of Britain, though called by the Romans another world, as being divided from the whole then discovered habitable Earth, yet by the riches of Divine mercy received the beams of the Sun of righteousness, before many other Country's nearer approaching to the place where he first rose. Yet we cannot hastily assent to our ancient Historiographer Gildas, who seems to testify that immediately after our Saviour's Ascension in the reign of the Emperor Tiberius, the Gospel was published in this Island: His words are these, In the mean time Christ that true Sun, from the supreme everlasting Tower of Heaven, Gild. de Excid. Brit. and not this visible firmament afforded his beams, that is, the knowledge of his Precepts, to this Island stiff-frozen with cold, separated at a great distance from the visible Sun: This, we know, he did toward the latter end of the reign of Tiberius Caesar: at which time his Religion was freely and without any impediment propagated to mankind. There is no doubt but that the Light of the Gospel even in those days extended itself beyond the Confines of judaea, and the Mystery formerly hidden, that all Gentiles without exception might be admitted to the participation of Grace and salvation by our Lord jesus Christ, was then discovered to the Apostles, who, together with other Disciples, did accordingly congregate several Churches among the Heathen Idolaters: And that perhaps is all that Gildas intended in this passage, signifying that many zealous Apostolical persons were then, as it were, in their way to Britain, whither in effect they arrived not till several years after. 2. Again Flavius Dexter (if the Chronicle lately published under his name, be indeed his) affirms that the Western parts of the world, and this Island by name was within eight years after our Saviour's Resurrection illustrated by the Faith of the Gospel: For saith he, In the one and fortieth year of Christ (being the third of Caligula's reign) Saint james returning out of Spain visited Gaul, Flau. Dext. ad Ann. D. 41. Britain and the Towns of the Venetians, where he preached the Gospel: and so came back to jerusalem to consult with the Blessed Virgin and Peter about matters of very great weight and importance. And he is therein seconded by Freculphus Lexoviensis, Frecul. tom. 2. l. 2. cap. 4. who affirms that the same Apostle enlightened the people of Spain, and other Regions of the West with the Beams of Christ's Gospel. 3. These Testimonies considered, without offering any violence to reason, a man may believe that within the space of eight or nine years after our Saviour's Ascension the zeal of the Primitive Christians might have carried some of them so as to make them Messengers even as far as to Britain, of the blessed News of Salvation, which was now to be preached indifferently to all Nations: though who those, certainly most welcome persons, were, and what special effects their preaching might have had, be now unknown. However during the reign of the Emperor Claudius, who by his victory over the Britain's opened more freely a passage for strangers into this Island, there are extant more particular and evident proofs, that Christianity entered here among us. For promoting of which we may observe two great advantages: the first was the coming of S: Peter at that time from Antioch to Rome: and the second was the leading captives thither Caractacus a famous British King, with his Queen, Brethren, and, no doubt, a great multitude of attendants. 4. As touching the former, the ancient Fathers (saith Baronius) do generally agree to what Eusebius (a Grecian Ecclesiastical Historian, not at all partial for Rome) delivers in this passage of his Chronicle, Euseb. Chron. An. D. 44. saying, In the second year of Claudius (which was the four and fortieth of our Saviour's Nativity) the Apostle S. Peter, having founded and settled the Church of Antioch, went to Rome: where preaching the Gospel he continued Bishop of that City the space of five and twenty years, that is, saith S. Hierom, till the last year of Nero. The particular affair obliging the Apostle to that voyage, Hierom. de Script. Eccl. in Petro. Arnob c●nt. Gent. lib. 2 as the same Father after Arnobius, etc. affirms, was the pursuing Simon Magus the Prince of all blaspheming Heretics, against whom this Prince of the Apostles was from the beginning matched in combat: whose impieties he discovered, and by true miracles rendered ineffectual the others Sorceries, till in the end, during the reign of Nero, by his Prayers he dissipated the fiery Chariot carried by Devils in the air into which the Magician was mounted, and in the sight of all Rome tumbled him down, all broken, into a precipice lower than the Earth itself. 5. But besides this, the Divine Providence had a more illustrious and universal design in disposing this journey of S. Peter to Rome: which cannot better be expressed then in this discourse of S. Leo the Great his most worthy Successor, whose words are these: When the twelve Apostles after having received by the Holy Ghost the power of speaking all Tongues, Leo M. Serm. 1. ●atal. A●postol. had undertaken the Employment of communicating the Gospel to the whole world, for which purpose they by common consent distributed the several parts of it among themselves: The most blessed S. Peter, the Prince of the Apostolical Order was designed to the principal Tower of the Roman Empire, to the end that the light of Divine Truth, revealed for the salvation of all Nations, might more efficaciously spread itself from the head to all the other members of the Body. For what Nation was there, some of whose inhabitants were not at Rome: or what Region could be ignorant of what passed in that City? Here the opinions of humane Philosophy were to be trampled under foot: Here the vanities of earthly wisdom were to be dissipared: Here the abominable worship of Devils was to be confuted: here the impiety of all Sacrileges was to be destroyed: For in this one City, by a most superstitious diligence was heaped together in one mass whatsoever had been in any other parts of the world, instituted by the vain errors of men. To this City therefore thou, O most blessed Apostle S. Peter, wast not afraid to come, and having the Apostle S. Paul afterwards a companion of thy Glory, (who as yet was busied in the ordering of other Churches) thou courageously enterdst into this forest replenished with raging beasts, and this Ocean, horrible both for its depth and tempestuousnes of its waves: yet thou enterdst it with a far greater resolution than when formerly at our Lords command thou didst walk upon the Sea: Neither didst thou fear Rome itself, Mistress of the world, who before in Caiphas his house waste frighted by the Priest's Maid servant: And yet was not the Emperor Claudius his power, and Nero's cruelty far more formidable than Pilat's Tribunal, or the jews violence? It was therefore a (new) Power of Divine Love in thy soul that was victorious over all inducements to fear: neither didst thou esteem any terror could deserve to be apprehended, when thou wert employed in procuring the eternal salvation of those who were committed to thy Love. A. D. 46. Thus S. Leo: and thus do many other Fathers expound the Oeconomy of Divine Wisdom in sendig S. Peter to Rome: Many effects of whose Pastoral solicitude in sending from that Metropolis of the world into all other Western Regions diligent labourers in God's Vineyard, and some particularly into Britain, we shall presently mention from the authority of ancient Records. 6. A second not inefficacious Expedient furthering the effusion of Evangelicall Light into Britain was, as hath been said, the captivity of the British King Caractacus and his family, whose magnanimous behaviour there, together with the Emperor Claudius his favourable treating, and, as it is believed, restoring him to his Principality, we have already related out of Tacitus. 7. Among other attendants of this Captive Prince, ancient Ecclesiastical Monu●ments celebrate the memory of Claudia Ruffina, a British Virgin, and, as learned Writers probably judge, one of the Daughters of King Caractacus, who by her virtue and Christian Piety, being a Disciple of S. Peter, became a more illustrious Ornament to our Country, than Caractacus was by his heroical magnanimity. She seems to have received a change of her British name into Claudia, from the Emperor whose captive she was, for such was the Roman custom: to which was added Ruffina, from her husband Rufus. Martial. l. 4. Epigr. 13. & lib. 11. Epigr. ●4. This is the same Claudia Ruffina which the Poet Martial afterward so highly commended for her illustrious birth, beauty and exquisite perfection both in the Grecian and Roman literature, expressly declaring that she was a Britain. This the Epigrammatist writes in a short Epithalamium composed upon her marriage with Pudens a Roman Senator. 8. Now who this Pudens was, is not evident in Antiquity. Several learned Writers of our own Nation, and some Externs likewise, do confidently pronounce that this was that famous Senator Aulus Pudens concerning whom Baronius thus writes, Baron. in No●. ad Martyrol. It is delivered by a firm Tradition of Antiquity that the house of Pudens at Rome was the place of the first entertainment of S. Peter Prince of the Apostles: and that there new converted Christians began their assemblies to celebrate Divine Mysteries: Which house was erected into a Church, by the most ancient Title of Pudens. The Church itself yet remains. wherein is extant this antique Inscription, In this holy and most ancient Church dedicated by the Holy Pope Pius, by the Title of Pastor, heretofore the house of Saint Pudens a Senator, and the Hospice of the Holy Apostles, there rest the bodies of three thousand Martyrs, which the Holy Virgins of Christ, Pudentiana and Praxedes, buried with their own hands. 9 If this was the same Pudens mentioned by Martial as husband to our Claudia Ruffina, our Country has yet greater reason to glory in the title we have to her. And that he was the same, that passage of S. Paul's second Epistle to Timothy affords a not contemptible proof, where among the salutations sent to Timothy from Rome, the Apostle in the same short verse joins together Pudens and Claudia, 2. Tim. 4.21 saying, Eubulus and Pudens and Linus and Claudia, and all the Brethren salute thee. Notwithstanding it cannot be denied, but that the difficulties opposed to this are considerable: because that Pudens who first entertained S. Peter, and was the happy father of four illustrious Saints, Saint Timotheus, Saint Novatus, Saint Pudentiana and Saint Praxedes, has in ancient Ecclesiastical Monuments, a wife of another name assigned to him, namely Priscilla: Notwithstanding this being the name of Pudens his Mother, it is not unprobable that Claudia in succeeding times might for her husband's sake assume his Mother's name. However matters in this point stood, it can not be denied that our Country has a great Obligation to a late Noble and Learned Writer, Francis Moncaeus Lord of a Signory called the Cold Valley, Fr. Moncaeus. who has published a Discourse full of ancient literature entitled, Ecclesiae Christianae veteris Britannicae incunabula Regia: in which he confidently pretends out of Antiquity to demonstrate this our Claudia Ruffina to have descended from the Royal blood of Britain, and to have been the Wife and Mother of Saints far more glorious. And moreover this one proof hereto may be added, that our Ancient Histories report that Timotheus the eldest son of Pudens came into Britain, Na●cler. in Legend. S. Timoth. where he conver●ted very many to the Faith, and at least disposed King Lucius to his succeeding Conversion. Now it is very likely that it was out of regard to his Mother a British Lady, that this Apostolical Saint made so particular a choice of Britain, to be the Province in which he desired to exercise his Christian zeal and charity. 10. It only remains to be spoken of this Claudia Ruffina what we find in the martyrologue of England▪ upon the seaventh of August, where we read these words, A Commemoration of S. Claudia, Martyrol. Anglic. 7. Aug. ... 11. It is an ambition scarce excusable, upon groundless suspicions to lay claim to Saints and Patrons, as some modern writers would entitle the Wife of Plautius, who in Claudius his time (as hath been said) triumphed for Victories over Britain, to an Apostolical office of converting many in this Island when she was here with her Husband. Her name was Pomponia Graecina: and according to Tacitus his relation, ●he was accused of a strange Religion (externae Superstitionis) forbidden by the Roman Laws: Tacit. Annal. l. 13. the cognizance of which pretended crime was by the Senate permitted to her husband, who according to an ancient Institut in force at Rome, in the presence of her kindred sat as judge of the fame and life of his Lady, and in conclusion pronounced her innocent. This Account given of her by Tacitus has induced learned Writers to believe that this extern Superstition laid to Pomponia Graecina's Charge was no other than the Profession of the Christian Faith, the fruits of which in her practice being perfect humility, obedience, chastity and all other celestial virtues, it is no wonder that her husband should so easily absolve her. But that she should be a companion of Plautius' when he was sent General into Britain, was against the Roman Laws and Custom, as the same Tacitus elsewhere declares. ●acit. Annal. l. 3. Probable it is that staying at Rome, in regard of her husband's authority in Britain, she might be visited by Claudia Ruffina, and other new converted Britain's, and by such means be made partaker of Evangelicall light, and become a Disciple of S. Peter. 12. But a more unquestionable Disciple of S. Peter we find in ancient Ecclesiastical Monuments, by birth a Britain, by name Mansuetus, and by office an Apostolical converter and Patron to the City of Toul in Lorraine, being the Metropolis of a people called Leuci. ●sengren. ●ent. 1. par. 1. dist. 3. A. Mirman. in ●hea●r. conf. Concerning whom Isengrenius, as likewise Arnoldus Mirmannus out of old Records gives this Testimony, that he was by Nation a Scot, born of a Noble family, a Disciple of Simon Bariona (that is, S. Peter) Chief of the Apostles, companion of S. Clement Bishop of Metz, and consecrated by S. Peter the first Bishop of Toul, a City of the Leuci, in the forty ninth year of Christ, and in the reign of Tiberius Claudius Caesar. 13. Now whereas he is called a Scot, this is to be understood, as King Lucius in Ancient Records is called a King of England, that is, of that Country which was afterward called England: For as Mr. Cambden well observes after most diligent disquisition, the name of Scots is not to be found in any Ancient Writer till the Age of Constantin the Great, about which time they are supposed to have settled themselves in the Northern parts of Britain. So that it may confidently be affirmed that S. Mansuetus was a Northern Caledonian Britain, who either in the company of Adminius a British Prince, or Bericus a Noble man of the same Country, or as an Attendant of Caractacus went to Rome, where he was converted by S. Peter, and as hath been said, designed by him the Apostolical Bishop of Toul, probably at the request of some Proselytes of that Country. 14. A yet more authentic Testimony both of the life and death of this Holy Bishop is extant in the ancient Gallican martyrologue on the third of September, where we read this passage: Martyrol. Gall. ad 3. Septemb. At Toul a City of the Leuci, there is on this day a commemoration of S. Mansuetus a Bishop: who was of Noble birth, by Original a Scot, and one of the first Disciples of S. Peter: by whom being baptised, he devested himself of his former Heathenish name, and assumed the Title of Mansuetus (or Meek) from the Meekness of the Lamb of God, which he imitated: He by the same S. Peter was sent to enlighten this City with Evangelicall verities. At his first entrance whereinto, he found it so wholly given up to abominable Idolatry, that his preaching and exhortations would have produced little fruit, had not Divine power promoted his endea●vours by a wonderful Miracle: by whose assistance this Preacher of salvation restored to life and health a son of the Governor of this City, who from a high Tower beholding certain horse-troops exercising themselves, fell down to the ground all bruised and torn. Upon occasion of this Miracle the Governor with his whole family and a great number of the Citizens joined themselves to the flock of Christ, and were signed with the saving Character of Baptism. After which the word of God had a free course, and great multitudes, not only of the Inhabitants of this City, but also of the Country adjoining were established in the knowledge of salvation. Thus S. Mansuetus enjoying a firm peace, erected and consecrated a Church to the Holy Trinity, under the Patronage of S. Steven the first Martyr. He likewise ordained here Ecclesiastical Ministers, and having instructed the people generally in the knowledge and practice of all manner of Piety, in the fortieth year after he had begun the exercise of his Apostolical Office he quietly closed his eyes in the sleep of death, A. D. 89. and so attained to the fruition of eternal rewards with Christ, whom he always only thirsted after. 15. A third holy British Disciple, though not Convert, of S. Peter's Antiquity records, to wit, one both in Title and reality Beatus (or Blessed. Marshes l. de Sanctis. Guilleman. lib. 1. rerum Helve●. c. 15. Pa●●al. de vir. illustr. p. 1. ) Of this Saint mention is made by several Writers, some of them averse from Catholic Religion: Yet none of them speak of him without admiration. The sum of his Acts recorded by them is, as followeth. He became a Christian in Britain, converted by some unknown Primitive Beleiver. Before his Conversion his name was Suetonius, being born of noble parents. Out of Britain he under took a voyage to Rome, moved thereto by other devout Christians, to be instructed more perfectly in the holy Faith by the Blessed Apostle S. Peter: by whom being baptised, as a testimony of his present happiness, and hopes of a future accomplishment of it, he was called Beatus. After he was sufficiently instructed, he was esteemed worthy to be employed in the Apostolical office of instructing others. In his return toward his Country passing through Helvetia (now called Suizzerland) he neglected not to disperse the good seed with which he had been furnished at Rome, A. D. 60. and perceiving that very many in that Country cheerfully embraced the true Faith, he rested there, pursuing his journey no further. Thus he became the Apostle of the Helvetians, illustrious for his Piety, holiness and miracles. In his declining age, having distributed all his substance to the poor, he retired himself to the exercises of a contemplative life, choosing for his habitation near a village called Vrbigenum, (Vnderseven) a Grotte, in a Mountain, out of which with the sign of the Cross he expelled a dangerous and cruel serpent. It is not certain in what place he died. Bed. Martyrol. 9 Maij Martyrol. R●man. 9 Maij. S. Bede makes only this mention of him, At Rome is the commemoration of S. Beatus a Confessor, on the ninth of May. But the Roman martyrologue thus, In the Town Vindecinum (or Vendosme) is celebrated the deposition of S. Beatus a Confessor. But the Ecclesiastical Writers of Germany, the Annals of the Helvetians and Monuments of the Church of Constantia do unanimously agree that he died in his solitude near Vnderseven in Helvetia in the hundred and tenth year of our Lord, A. D. 110. when the Emperor Traian reigned. VI CHAP. VI CHAP. 1. Testimonies of S. Peter's preaching in Britain. 2. Proved by the Catalogue of the Provinces of the several Apostles. 3. And by the testimony of Pope Innocentius the first. 4. S. Paul said to have preached in Britain. 5.6.7. Simon Zelotes reported by Nicephorus to have preached in Britta●ny: but disproved by C. Baronius. 8.9. The time of S. Peter's coming in to this Island, uncertain: as likewise his Gests. 1. IT was no doubt a great mercy which God extended to this our Island that he was pleased so early to enlighten it with his Divine Truth, A. D. 60. and moreover to transform its barbarous inhabitants into Apostles and Messengers of salvation to other Country's also: But a far greater blessing yet did God bestow on it by directing hither his Apostle, him who was the Prime of the whole order, S. Peter himself, whose access to this Island is attested by Ancient Monuments, and by Writers who had no interest at all to induce them to partiality. Those who formerly had preached the Gospel here were persons though of great holiness and zeal, A. D. 60. yet such as for want of an Apostolical & Episcopal Character could only preach unto & baptise those with whom they conversed: But wheresoever any of the Apostles themselves came, or persons sufficiently qualified by them, they provided for posterity also: The former could only beget children, but the other could beget both children and Fathers, establishing in the places where they preached a constant order and Government, which might last to the world's end. 2. When the Apostles before their separation divided by lot among themselves the several Regions of the world, Nic●ph. hist. lib. 1. cap. 1. the West became the portion of Saint Peter, as Eusebius quoted by Metaphrastes testifies, saying, S. Peter spent twelve years in the East, Metaphrast. 29. jun. and twenty he passed at Rome, in Britain and other cities in the West. Which passage though it be not extant in any Books of Eusebius now remaining, this does not prejudice the validity of this authority, since as S. Hierom writes in his Catalogue, Hierom. in Catal. Eusebius published an infinite number of volumes, and among others an Universal History, together with an Epitome of it, several Books likewise of Martyrs, and other works. Of which a great number are by the injury of time perished. And in some of those we may & ought reasonably to judge that those words were found, rather than to imagine that such a Writer as Simeon would voluntarily feign such things from his own brain, since he had no interest in the glory of Britain, and besides was one who for his Sanctity is venerated in the Greek Church. Id. Ibid. 3. The same Author out of ancient Monuments adds furcher, S. Peter (says he) out of the East came to Rome: from whence he went to Milan, and Photice, which are Cities in the continent. In which places having constituted Bishops and Priests, he passed into Britain: In which Island having made a long abode, and converted to the Faith of Christ several Nations of unknown names, he had a Vision of Angels, which said to him, Peter, the time of thy dissolution is at hand, and it is necessary that thou go to Rome, where thou must suffer the death of the Cross, and so receive the reward of righteousness. Having received this Revelation he glorified God, giving thanks for the same, and continuing certain days among the Britain's, during which he enlightened many more with the word of Grace, having constituted Churches, and ordained Bishops, Priests and Deacons, in the twelfth year of the Emperor Nero he returned to Rome. To this revelation made to him in Britain the Apostle has regard in his second Epistle, 2. Pet. 1.14. saying, I know that shortly I must put off my Tabernacle, even as our Lord jesus Christ hath showed me. 4. Hereto we may add an important testimony of S. Innocent the first Pope of that name, who writing to Decentius Bishop of Eugubium hath this passage, Who can be ignorant, or not observe that that which hath been delivered to the Roman Church by Peter Prince of the Apostles, Innocent. P. Epist. ad Decen●. and is there observed to this day, aught to be obediently kept by all, and that nothing ought to be introduced or superadded by any which doth not come from the same authority, or seems to be practised in imitation of any other? Especially since it is manifest that through all Italy, Gauls, Spain, afric and Sicily, as likewise the interjacent Islands, none ever instituted any Churches, but only such as the Venerable Apostle S. Peter or his Successors did ordain Priests (and Bishops.) If any would contradict this, let them produce Records testifying that any other of the Apostles can be found or heard to have taught in those Provinces. Therefore if no such Records can be produced, they must be obliged to submit to the observation of that which the Roman Church teaches and practices, from which without doubt they received their Original: This they must do, least while▪ they affect strange observances, they may seem to divide from the Head of Ecclesiastical Institutions. 5. This positive Assertion of so ancient, learned and Holy a Pope, to wit, that none of the Apostles besides S. Peter, and his successors, did constitute any Churches in the West, may seem to receive an attaint from that which S. Paul says, his intention was to preach the Gospel in Spain, which that he did effectually execute, the ancient Tradition of that country, together with the assertions of several Authors do testify: And most certain it is that he taught many years in Rome: yea there are not wanting ancient Monuments witnessing that he came into Britain likewise, teaching & ordaining here. 6. Notwithstanding if we consider the extraordinary condition of S. Paul's Apostleship, we will see that nothing here alleged will prejudice the forecited testimony of S. Innocentius: For S. Paul being a Supernumerary Apostle adjoined to the twelve, had no special Province assigned to him, but was at liberty to exercise his office through all Provinces, yet so as that he left not any particular Church denominated from him: for though he was in a particular manner Bishop of Rome, yet the Chair of Rome was always called by Posterity the Chair of S. Peter only, and all the Churches constituted in the West, even where S. Paul preached, yet regarded S. Peter as their Head and chief Patriarch. 7. Therefore though Nicephorus relates that Britain was the lot of Simon Zelotes, and the Greek Menology adds that he was here crucified by Infidels, Baron. yet saich Baronius, this they affirm without any testimony of the Ancients: A. D. 44. who witness that this Simon the Cananite preached the Gospel in Mesopotamia, and from thence went into Persia, where he received Martyrdom. So that the Greek Menology, and Nicephorus seem to have transcribed that passage out of an Apocryphal Author, Dorotheus. 8. S. Innocentius his testimony therefore remains untouched, That the whole Western part of the world was S. Peter's peculiar Province: This he says is manifest: and the same is confirmed by the consent of many Provinces and kingdoms. Several Roman Bishops his Successors likewise do expressly attest the same, and particularly as touching our Britain Churches. Vid. Malmesb●●. l 3. d● Pontif. Chor. To this purpose Pope john the fifth, almost a thousand years since, writing to Ethelred and Alfred Saxon Princes here, saith, We do rejoice hearing of the increase of your Religion through the cooperation of Divine Grace, and perceiving the fervour of your Faith: Which Faith you first received by the preaching of the Prince of the Apostles, God graciously illuminating your minds, and the same Faith you still effectually hold fast. The same hath generally been acknowledged by our British and Saxon, Kings: Hence Kenulphus, King of the Mercians in the year of Grace seven hundred ninety Six, Baron. Ann. D. 769. writing to Pope Leo the third saith, From the same root that the Apostolic dignity was derived to thee, the truth of Christian Faith came likewise to us. Therefore we think it expedient humbly to incline our ear and obedience to thy holy commands, and with our utmost endeavour to execute what soever thy Piety shall think fit to enjoin us. Yea King james himself did not doubt in a public Audience to affirm, that Rome was the Mother of all Churches: And again, That if a contestation were once more renewed between the East and West about the Prerogative of place and Seat, he would stand for Rome and the West. Lastly hereto we may add S. Peter's own testimony in a Vision happening in the days of S. Edward the Confessor, wherein himself professed that he had preached the Gospel in Britain. 9 Now in what particular year it was that S. Peter left Rome, and passing through several Provinces came at last into Britain, it is not easy positively to affirm. Whether he left Rome upon the Emperor Claudius his Edict banishing all jews from thence, or afterwards in the beginning of Nero's reign, as Baronius inclines to believe, is doubtful. But that he was absent thence when S. Paul wrote his Epistle to the Romans, seems unquestionable, since S. Peter is omitted in the Catalogue of his salutations. 10. The particular Acts of S. Peter during his long abode in Britain, though in those days illustrious, are now swallowed up in the darkness of oblivion: all ancient Monuments of this Nation by so many revolutions having been consumed. Certain it is that a far freer scope was allowed for the publishing of Divine Verities in Britain then almost any other part of the Western World, because Nero's persecution of Christianity did not extend hither, so that this Island was a Sanctuary for all those who either to avoid the cruelty of Magistrates, or to find an opportunity of a quiet solitude for Contemplation, would repair hither. And this may be attributed, partly to the limited power of the Romans here; likewise to the Clemency and Civility of the British Princes then living, particularly taken notice of by historians, and lastly to the great distance of this Country from the other parts of the Empire. Such advantages had Truth and Piety to settle themselves here in Britain, more than in any other place: and a proof most remarkable hereof we have in the quiet uninterrupted Solitude of Glastonbury, where, within a few years after this, was erected the first School of Contemplation, which continued the glorious habitation of a world of Saints in all Ages from the beginning of Christianity till almost our unhappy times. VII. CHAP. VII. CH. 1. etc. Further Testimonies of S Peter and S. Paul's preaching in Britain, from Isengrenius and some ancient Fathers. 1. ISengrenius a learned Chronologist mentioning the affairs of Britain in his first Century, I●●ngren. cent. 1. p 7. dist. 8. and in the year of our Lord Sixty five, fitly expressed them thus: the exaltation of the British Church under Nero: adding withal, that many Churches were built through this Island by S. Peter, the prime of the Apostles. 2. Indeed Gods good Providence so disposed for our good, A. D. 67. that Nero, the most abominable Emperor, yea person, that ever lived, though he was a plague and malediction to Rome, Italy, Greece and most other Provinces, yet was an occasion of wonderful blessings to Britain: For a tedious impatience to see his horrible actions almost forced S. Paul also to quit Rome, and disperse the precious seed of the Gospel among other Western nations even as far as Britain. This is attested by witnesses of great antiquity and authority, and seems agreeable to the design of the Holy Ghost when by his command S. Paul and Barnabas were separated unto him for the work unto which he had called them: Act. 13. 2. ●. 47. Which was to carry the light of the Gospel to the utmost ends of the earth. 3. Now that S. Paul, the Doctor of the Gentiles, made good that title even to the Britain's, we find acknowledged by Protestant Writers also, with an intention thereby to exclude S. Peter. But how inconsequently they argue, hath been already declared: and the Britain's themselves though anciently they gave to both these prime Apostles a most high veneration, yet they never called their Church the seat of S. Paul, but only S. Peter. Hence our ancient Historian and Satirist Gildas in veighing sharply against the dissoluteness of the British Clergy in his time, Gildas in Clerum. saith that many of them did usurp the Chair of S. Peter with defiled feet: thereby showing that the whole Ecclesiastical Order here did receive their Original and Priest hood with a right of succession from S. Peter, the Ordinary Supreme Pastor in a special regard of the Western parts of the world, and who likewise prevented S. Paul's coming hither several years. 4. Particular Witnesses in Antiquity of S. Paul's preaching the Gospel in this Island are Theodoret, S. Hierome and others. The former of these Writing on the hundred and sixteenth Psalm, saith, Blessed S. Paul briefly teaches us to what Nations he had preached saving Truth, Theodoret. in Psal. 116. saying, From jerusalem round about unto Illyricum he filled all nations with the Gospel of Christ. And after this he came into Italy, and continued his journey even to Spain: Moreover he brought salvation to the Islands also lying in the Sea. Hieron. in Isa. S. Hierom likewise mentioning the travels of S. Paul saith, He went (out of the East) as far as Spain: and from the Red sea, that is, the Southern Ocean to the Western Ocean. But more expressly Venantius Fortunatus in his Poem of the life of S. Martin, speaking of S. Paul, Ven. Fortunate. de vit. S. Mart. saith, He passed the Ocean, and through all Regions and accessible Islands, those which are inhabited by the Britain's and the utmost Thule, his Trumpet proclaimed the Gospel. 5. For this reason our English martyrologue doth deservedly reckon S. Paul among the Apostles of Britain, in that regard professing a particular acknowledgement and veneration to him. VIII. CH. VIII. CHAP. 1.2. etc. Testimonies of the Acts of S. Aristobulus a Disciple of S. Peter, and an Apostle to the Britain's. 1. THere is moreover still extant in Ecclesiastical Records the Memory of an illustrious Disciple of S. Peter or S. Paul, who probably accompanied one of them into Britain, & who after many years labour in our Lord's vineyard was consummated here: and that is the Blessed Apostolical Saint Aristobulus. Concerning whom we read this passage in the Greek Menology: Aristobulus was one of the Seaventy Disciples, who was a follower of S. Paul, Menolog Graec. 15. Martij. preaching the Gospel, and ministering to him in all places where he traveled: By whom likewise he was ordained a Bishop for the Region of the Britain's. But in another Edition of the same Menology, translated formerly by one William a Cardinal, and inserted by Canisius in his second Volume of Antiquities, we read that this S. Aristobulus was ordained not by S. Paul, Menol. Graec. ubi suprà. but S. Barnabas: for this is the tenor of that Passage: The commemoration of S. Aristobulus a Bishop of Britain, and Brother of the Blessed Apostle S. Barnabas, by whom being ordained a Bishop he was sent into Britain, and there preaching the Faith of Christ, and constituting a Church, he attained the glory of Martyrdom. 2. Moreover a Fragment published lately by B. Usher under the name of Haleca B. of Caesar Augusta (Sarragoçe) S. Aristobulus is declared to be the Disciple of S. Peter: Vsser. Antiq. Brit. fol. 9▪ These are the words, Among the Britain's is celebrated the Memory of many Martyrs, and principally of S. Aristobulus one of the seaventy Disciples, who was also called Zebedaeus, the Father of james and john, Husband of Maria Salome: who together with S. Peter went to Rome: And there leaving his family, he was sent a Bishop into England, where he died a Martyr, in the second year of the reign of the most cruel Emperor Nero. 3. Now whereas S. Aristobulus is every where named Bishop of the Britain's, without any particular City assigned for his Sea●, this doth argue that in those times of zeal and simplicity, Apostolical men did not confine themselves to any determinate place, but like clouds hoverd up and down, being in a sort present to all, and dispensing showers seasonably every where. Thus S. Augustin our Apostle, at first was ordained Bishop of the English Nation, as Bede calls him, till more Provinces being converted, Bed. hist. l. 1. c. 27. he confined himself to a particular Seat. 4. Arnoldus Mirmannus, A. Mirman. with other Authors likewise, extend the life of this British Apostle to the ninety ninth year of our Lord: affirming that he died in Britain. And whereas both in the Greek Menology, and the Fragment of Haleca, as likewise in the Roman martyrologue he is said, Martyr. Rom. 15. Mart. after performing the course of his preaching to have been consummated by Martyrdom: this is to be interpreted according to the expression of the Primitive times, in which those were called Martyrs, who for the propagation of the Gospel went into foreign parts, there exp●●●ng themselves to all dangers, and dying in such an Employment: though their death was not violent. 5. And such was the condition of S. Aristobulus, concerning whom this is further added in the Greek Menology: Menol. Graec. ubi suprà. Aristobulus having been ordained Bishop by S. Paul, was sent into Britain, a region of most cruel and savage men: By whom he was sometimes tormented with stripes, and sometimes also dragged up and down the common Marketplace. He persuaded many to adjoin themselves to Christ. And having constituted Churches, and ordained Priests and Deacons there, he happily ended his life. 6. In the English martyrologue this is added, That he died at Glastonbury, a place far enough removed from the Trinobantes, Mart. Angl. 15. Mart. where the Romans exercised their power. Probable it is, that having spent so many years in the laborious exercise of his Apostolic Office, he in his old age retired himself into that place of solitude and Recollection, there quietly disposing himself for his leaving the world. This was indeed a practice very familiar to like Saints. For thus in the following Age Fugatius and Damianus sent hither by Pope Eleutherius to convert King Lucius and his subjects, retired at last to the same place. And afterward the like was done by S. Patrick, who being a Native of Britain, after having spent many years in propagating the Gospel in Ireland, at last returned back, and took up his final rest at Glastenbury. 7. This is that Aristobulus mentioned by S. Paul in his Epistle to the Romans, saying, Salute those which are of the household of Aristobulus. Rom. 16.10. And the reason why he did not salute him by name, doubtless was the same for which he omitted the saluting of S. Peter: because he was at this time departed from Rome into, or towards Britain. 8. Thus far did the Gospel make a progress in Britain in the very infancy of Christianity before the death of S. Peter and S. Paul, as may be gathered out of the few Relics of Ecclesiastical Records not wholly extinguished. A great access to which felicity of this Island accrued by the coming hither of S. joseph of Arimathea and his companions: which though happening toward the end of Nero's reign, yet because most of the occurrents pertaining to their Gests belong to the times of several Emperors succeeding, we will refer them to the following Book: And for the present it will suffice that we have demonstrated that some of the Apostles penetrated as far as into Britain to plant the Gospel here. Vsser. in Primord. fol. 1053. Theodor. G●aecar. affect. lib. 9 A Truth testified expressly by Theodoret, as B. Usher hath well observed: For he comparing the Apostles of Christ with the most famous of the Grecian and Roman Lawgivers, shows how much they were to be preferred. For all that those Heathen Lawgivers could do was to induce some particular Provinces or Commonweals to accept of their Laws, which all other Country's rejected: Whereas, says he, our Galilaean fishermen, Publicans and Tent makers carried the Evangelicall Law to all Nations: inducing not the Romans only, or those which lived under their Empire to accept the Laws of our crucified Lord, but the Scythians also, and Sarmatians, Indians, Ethiopians and Persians, together with the Seres, Hyrcanians, Britain's, Cimmerians and Germans. And this they did not making use of arms or armies, but by persuasion of w●rds, and demonstrating the great utility of the Laws which they preached: and for the preaching of them exposed themselves to great danger. Finis Libri primi. THE SECOND BOOK OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. 1.2. S. joseph of Arimathea and his Companions principal Apostles of Britain. 3.4.5. etc. This confirmed out of Authentic Records by English Ambassadors in the Councils of Pisa, Sienna and Constance, etc. 9 Likewise by an Ancient Charter of King Henry the second. 1. UPON that precious foundation of Faith and Piety which had been laid by the Holy Apostles in Britain, their Disciples and Successors raised up a Temple to our Lord, a Temple though of no such amplitude as we find in the following age, yet not so unconsiderable, but that the fame thereof reached into foreign Countries, as Arnobius who wrote above thirteen hundred years since, Arnob. lib. 2. cont. Gent. Tertull. Apol. and Tertullian likewise observe. 2. Now the most eminent of the Primitive Disciples, and who contributed most to this heavenly building, was S. joseph of Arimathea, and eleven of his companions with him, among whom is reckoned his Son, of his own name. These toward the latter end of Nero's reign, and before S. Peter and S. Paul were consummated by a glorious Martyrdom, are by the Testimony of ancient Records said to have entered this Island, as a place for the retiredness of it, the benignity of the British Princes, and the freedom from Roman Tyranny, more opportune, and better prepared for entertaining the Gospel of Peace, than almost any Country under the Romans. 3. But before we inquire into the occasion of the arrival of these Sons of Light, or relate any of their particular Gests, the prejudice which in these later times has possessed many minds against Tradition, obliges me in preparation to the History following, firmly to assert this Truth in general; that such Apostolical persons did indeed by their zeal and industry cultivate this barbarous Island, and this with better success than perhaps any other Nation addicted to Idolatry. 4. Now a more efficacious Proof hereof cannot reasonably be desired then the testimony of a person eminently conversant in our Ecclesiastical Monuments, and whose aversion from the Roman Church will clear him from all suspicion of partiality: And this is the late Protestant Archbishop of Armagh, Doctor Usher, who in a Collection of Antiquities regarding the Primitive Churches of Britain, treating of this very argument hath this passage: 5. Vsser. de Primord. Eccl. Britt. pag. 22. We must not omit to take notice that in the General Synods assembled by our Europaans', whensoever the Controversy was agitated touching the dignity and preeminence of the British Kingdom in opposition to the French and Spaniards, A. D. 63. the Orators of the English Nation did usually appeal to this Tradition concerning S. joseph of Arimathea. This question was discussed first in the year one thousand four hundred and nine in the Council of Pisa: and again eight years after in the Council of Constance: out of which there is an extract of a most famous Disputation concerning the dignity and magnitude of the Kingdoms of Britain and France, between the Ambassadors of both in the Council; which was printed at Louvain in the year one thousand five hundred and seaventeen. The said Extract taken out of Original Acts of that Council, and preserved in the City of Constance, was published by the care of Sir Robert Wingfeild Knight and Ambassador from King Henry the eighth to the Emperor Maximilian: and which is still extant in two Manuscripts of the same Council. It was in the thirtieth Session that this Question was moved, Whether it be agreeable to reason and justice that the Kingdom of England should enjoy equal Privileges with that of France? And for the dignity of the English Church, it was among other things alleged, that presently after the suffering of our Saviour, joseph of Arimathea an honourable Counsellor, who took down from the Cross Christ's body, together with twelve companions, betimes in the morning entered into our Lord's Vineyard, to wit, England, and converted the inhabitants to the Faith: To whom the King then reigning assigned for their sustenance twelve Hides of Land in the Diocese of Bath: All which twelve Preachers, as ancient Records witness, were buried in the Monastery of Glastenbury, situate in the same Diocese. And with those twelve Hides of Land afore mentioned, the said Monastery was anciently endowed and founded. This was alleged by the English Orators for their Kingdom: Whereas France received not the Faith till the time of S. Dionysius, by whose Ministry it was converted. Alph. Garzias. 6. Likewise in the Council of Sienna, in the year one thousand four hundred twenty four, the same Allegations were proposed by Richard Fleming Bishop of Lincoln, and founder of Lincoln-Colledge in Oxford, when this Controversy was renewed by the English in the presence of Pope Martin the fifth, against the Spaniards, Scots and French. But principally in the Council of Basile, in the year one thousand four hundred thirty four, this contention came to great heat. For then the Ambassadors of the King of England, as well in the public Council before the Bishops, a● in the Congregation deputed for Reformation, protested that they were to be preferred by reason of their more ancient reception of the Christian Faith: for they affirmed, that the Noble Counsellor joseph of Arimathea together with others, in the fifteenth year after the Assumption of the glorious Virgin Mary came into England, and converted a great part of it to the Faith of Christ. And no long time after the Passion of our Lord Pope Eleutherius converted the whole Kingdom entirely to the Faith. This account gives Alphonsus Garzias who was Advocate for the right of Spain in that Council. 7. And though he endeavours to enervate the reasons alleged by the English Orators, yet his objections are so weak, that they rather establish them. For all that he opposes to the story of S. joseph is an old trifling Legend reporting, that when Titus entered jerusalem, he saw a certain very thick wall, which he commanded to be pierced through: and within they found a certain old man who called himself joseph of Arimathea, and said that he was closed up there by the jews, because he had buried Christ: and that till that time he had been nourished with heavenly food. 8. But common reason will show how little force such a particular ungrounded story ought to have against the Tradition of a whole Nation: Vsser. ib pag. 25. Therefore the English Orators in opposition hereto gave full assurance that in our most Ancient Books and Archives, especially in the Records of the most famous Abbey of Glastonbury, it is expressly declared that joseph with his companions, being persecuted either by Herod or the Roman Precedent, were brought into this Island: where he preached the things which he had seen and heard of Christ, and by his preaching converted many. who being converted bestowed on him a world of rich gifts: all which he left to the Church erected by him in the honour of Christ. The which Church built by S. joseph was afterward transferred into a Religious Monastery and Abbatiall dignity: and by that famous Monastery the praises of our Lord have been continued to that present day. 9 Thus publicly, and with so great Authority was this Tradition concerning S. Ioseph's preaching and converting the Britain's, confirmed in several General Councils. And more particularly as touching the Ancient Records testifying the Truth of this story, we find them with great advantage mentioned in an illustrious Charter extant to this day, Vid. Harpsfeld. in saec. 1 cap. 2. which was given by our King Henry the second at westminster to the abbey of Glastonbury: In which Charter the said King signifying his intention to rebuild that Monastery not long before consumed by fire: And to renew all the Privileges conferred on it by his Predecessors, King william the first, and second, and his Grandfather King Henry the first: as likewise by more Ancient Kings, S. Edgar the Father of S. Edward, King Edmond and his Father Edward, and his Grandfather King Alfred, King Bringwalth, Hentwyn, Baldred, Ina, the famous King Arthur, Candred, and many other Christian Kings: yea, moreover by Kenewalla in former times a Pagan King of Britain: For this purpose he affirms that he caused a diligent inquisition to be made of the said Privileges and Charters, which were presented and read in his presence: all which he confirmed and rene'wd to the same Church anciently called by some the Mother of Saints, and by others the Tomb of Saints: because it had been built by the very immediate Disciples of our Lord, and in the beginning dedicated by our Lord himself, as Venerable Antiquity doth testify. This testimony is given by King Henry the Second in his said Charter. All which considered, to deny so great a blessing conferred on our Nation, as the arrival here of S. joseph, can only be an act of passion and unexcusable partiality. II. CHAP. II. CHAP. 1.2.3. The time and occasion of S. Joseph's coming into Britain not cleared by ancient Writers. 4.5.6. Bishop Godwins mistake, wrongfully grounded on Freculphus. 7. The Holy Graal, an old senseless Legend. 1. HAd it not been for that visible lasting Monument of Glastonbury, perhaps posterity had never been acquainted with the name of so illustrious a Patron of our Nation as S. joseph, since no Books of that Age, if any were written, are now extant, and the wonderful changes in the very constitution of this Island, by a succession of several new Nations, would problably extinguish all ancient Traditions. 2. These things considered, it will be difficult to give any rational or satisfactory Account of the precise time and occasion of S. Joseph's arrival in Britain: and much less of the particular Acts of himself and his companions, during the space of so many years as intervened between their first coming and deaths. 3. Those Modern Writers which have most studiously searched into Antiquity, and with greatest candour and sincerity rejected several fabulous inventions of some of our Authors who wrote not many Ages since, do agree that S. joseph first entered Britain in the reign of Nero, when Suctonius Paulinus was Pret●r here: at which time great opportunity was afforded for such a Voyage, by reason of several Troops and companies of soldiers sent out of Gaul to reinforce the Roman Army, as likewise the coming hither of Nero's freed servant and favourite Policletus with a great retinue, etc. 4. But what particular occasion or Motive might induce S. joseph to undertake such a journey and employment, is altogether uncertain. Our late Protestant Historians to exclude any relation, dependence or obligation that our Country might have to S. Peter, are willing it should be believed that he was commissiond from S. Philip the Apostle, then preaching in Gaul. Godwin in Convers. Brit. To this effect Doctor Godwin late Bishop of Hereford writes thus; Freculphus Lexoviensis, saith he, giveth the reason why S. joseph passed over into Britain. For when S. Philip the Apostle (or, as others rather think, the Evangelist, for the Acts of these two are much confounded and mingled in history) preached the Gospel in Gaul, he had much con●estat on with the Druids, the chief Doctors of whose superstition lived in Britain. Therefore being informed that our Island was by a very narrow sea divided from the continent of Gaul, he thought it very expedient to send hither twelve Preachers, the Chief and Precedent of which was S. joseph, who in the sixty third year of Christ began their employment of converting the Britain's. Thus writes the Bishop, pretending Freculphus for his warrant. 5. Where as Freculphus treating of S. Philip neither mentions S. joseph nor the Druid's, Freculphus. nor Britain: all that he writes being only this, S. Philip preached Christ to the Gauls: and moreover brought to the light of knowledge and secure Haven of Faith certain barbarous Nations, neighbouring to darkness, and joined to them by the swelling Ocean. Afterwards in Hierapolis a City of Phrygia he suffered death by crucifying and stoning. This passage Freculpus extraited out of Isidor, and consequently it is to be interpreted according to Isidors' mind, who by the Gauls (or Galatae) understood that Nation then inhabiting Asia, not Europe: and by the barbarous Nations neighbouring too (Northern) darkness, the Scythians, divided from the Galatians by the Euxin Sea. Besides, according to the consent of Antiquity S. Philip's Martyrdom happened many years before the time mentioned by the Bishop. 6. Let the Apostles name therefore, who sent S. joseph and his companions into Britain, remain in obscurity to Protestants: though the forecited Text of S. Innocent first Pope of that name expressly affims that none converted any of these Western and Northern Nations but only S. Peter or his Successors, or such as were delegated by them. His coming cannot be questioned, nor that he came with the authority of a Spiritual Pastor and Apostolic Preacher. 7. As for his six hundred companions which a senseless Legend upon the authority of a more senseless old Book called the Holy Graal, says came along with him, some men and some women: as likewise the arrival of a certain Prince of Media called Nacianus, whom S. joseph had formerly baptised in a City called Saram, and who was sent by our Lord with an army to deliver S. joseph out of prison, into which a wicked King of North-wales had cast him: which King is said to be mentioned in a Book found by the Emperor Theodosius in Pilat's palace at jerusalem: Such foolish dreams as these, as they are not with out scorn to be recited, so neither ought they to be made use of for the disgrace or discrediting sober History prudently grounded on Tradition. III. CH. III. CHAP. 1. S. joseph first addresses himself to the British King. 2.3. etc. The King's name was Arviragus: whether he and Caractacus were the same person. 7. He is said to be the Founder of the University of Oxford, by the advice of Olenus Calenus, an Hetrurian Augur. 1. THis Tradition informs us that S. joseph at his first aboard in the Western parts of this Island with his companions, assumed the confidence to repair to the British King's presence reigning there: to whom he gave an account of the design of his journey, which was to bring the happy news, and to offer the only assured means of eternal happiness to all that would embrace it. It is not to be doubted but this Message gravely and modestly delivered by one filled with the spirit of God, and also of a venerable presence, one that renounced all worldly designs of power or riches, Professor of a Religion sufficiently recommended in that it deserved the hatred of Nero, a Prince then infamous beyond any ever mentioned in former Histories, such a message, I say, could not but at least be harkened to without displeasure, if not with favour, at least by such a King as this is described by our ancient Annals. 2. His name was Arviragus: (the same no doubt who in an ancient coin is called Arivog:) but from what Ancestors he was descended, is not clearly enough reported in History: Alford, from Plorileg. Certain Modern Writers will needs make him the same with Caractacus before spoken of, supposed likewise by them to be the same with Cogidunus the youngest son of Cunobelin: from whom also they are willing to deduce King Lucius in a direct line, who reigned in the following Age: By which art they indeed give some grace to their Histories, by a distinct sorting of actions and occurrents to the precise years of Kings then supposed to reign in this Island. 3. It cannot truly be denied but that the Character given by Historians to Caractacus and Arviragus is very much agreeing in resemblance: For as Caractacus is described by Tacitus and Dio to be a Prince of great courage, magnanimity and Beneficence, and moreover a friend to the Romans: so likewise is Arviragus represented by others. For thus doth a Writer learned in Antiquity describe him: Pitsius de Scriptor. in Arvirago. Arviragus, saith he, was well acquainted with those arts which adorn and dispose the mind to humanity. Neither did he alone himself love learning, but was also a singular favourer of those who were learned, etc. He was valiant and courageous in war, mild and clement in peace. He was in his conversation affable and cheerfully pleasant, liberal in bestowing gifts, and always most dear to his subjects. 4. But the resemblance of their Characters is not a proof sufficient to render their persons one and the same, unless we must be obliged to believe that Britain was a soil too barren to produce more than one brave and commendable Prince. And there are in ancient Records several grounds of more than a suspicion that they were distinct Kings, reigning in several parts of this Island, and in several times also. 5. It cannot be denied that in Britain there were very many petty Kings and Princes, independent of one another, some of them subject to the Romans, and others free. In Caesar's time there were in Kent no fewer than three. As for Cynobelin and his family, their Dominions, for aught appears, were confined to the Trinobantes, that is Essex and Middlesex, whereas Arviragus reigned in the Western parts upon the Confines of the Belgae, in the Provinces of Dorsetshire and Somersetshire: Which argues that he was of a different race. 6. But moreover this King Arviragus seems to have reigned much later than Caractacus, who after his captivity by the Emperor Claudius is supposed to have been sent back to his Kingdom, though no Roman Writers speak of his restitution. Whereas the Roman Satirist mentions Arviragus as a Prince of great renown in the days of Domitian, the seaventh Emperor after Claudius: ●●venal Sat. and as an enemy very formidable to the Romans, which certainly Caractacus never was: For upon occasion of an enormously great fish, a Mullet, presented to Domitian, he brings in, a flatterer making that Present an Omen of some great conquest to follow, Thou shalt take captive some great King, says he, or the famous Arviragus shall be ●umbled down from his British chariot, etc. By which expression it seems more than probable that Arviragus, though bred up in the Roman civility and literature, yet upon advantage of the great factions succeeding in the Empire after Nero's death, shook off his chains, and renounced his dependence on the Romans. Certain it is, so great and famous a King he was, that without any wrong to Caractacus he might be mistaken for him. 7. Among other illustrious Monuments of his affection to literature, and munificence for promoting it, this is recorded, that he was the Founder of the famous University of Oxford: For thus writeth a modern learned Author: Pits. de Scriptern. Academic. Oxon. It is the opinion of some that in the seaventieth year after the Nativity of our Lord the City of Oxford was built, during the reign of King Arviragus. And that then there came into Britain a certain Hetrurian Prophet, or Augur, named Olenus Calenus, concerning whom Pliny in his natural History Writes: and that this man laid the foundations, Plin. Nat. Hist. lib. 28. yea and perfected the building of it, from his own name calling it Calena: which name was continued to it till the entrance of the Saxons into Britain: after which is was called Oxenford. IV. CHAP. IV. CHAP. 1. etc. Arviragus, though not converted, affords to S. joseph, &c the Isle of Glastonbury for a place of retreat: and twelve Hides of Land for their nourishment. 1. TO this renowned King Arviragus S. joseph and his Companions addressed themselves, and expounded their Message. The success hereof was, though not a Conversion of the King himself, yet a free leave to publish their Doctrine among his Subjects. And herein we ought withtrembling to adore the most holy, but with all most secret judgements of God. It is probable that there could not be found a mind in all this Island at that time better disposed, as far as nature and human education could dispose a soul, for the entertaining of Saving Truch, then in King Arviragus: Yet though by his kindness to the Professors of it, he tacitly showed his approbation thereof, he did not receive from heaven the Gift of Divine Faith to submit thereto: So unhappily prevalent is worldly Power and Riches against the Spirit of Christianity, which teaches Humility and a contempt of such transitory vanities. 2. The King not content only to give permission to these Apostolic Preachers to convert and save his subjects, was pleased moreover to extend his liberality to them so far as to afford them a place of retreat, commodious for their quiet and holy Devotions, and sufficient for their sustenance, that so without distraction and solicitude they might attend to the worship of the true God, and the instruction of all those that were willing to seek it. Yet we cannot without injury to the zeal and charity of these our Primitive Fathers imagine that they were willing to spare their labour and travels to make Christ known to many which enquired not after him. No doubt they behaved themselves as all other holy Missioners did in those days, through all places 〈…〉 to fly from the wrath to come: and made use of that Retreat, allowed them by 〈◊〉 King, only as a place of repose after they had been spent with toiling in God's harvest, in which place being separated from worldly conversation they might purify themselves before their deaths, that so they might be admitted into God's presence to receive the Crown of all their labours. 3. The Seat assigned by King Arviragus to S. joseph and his Companions was an Island, rude and uncultivated, called by the Britons for the colour of it Iniswytrin, that is, the glassy Island, compassed by the River Bry, and situated in Somersetshire. In succeeding time being cleared from briars, draynd and cultivated, it was by the inhabitants named Avallonia, for the plenty of apples and other fruit growing there. But in after ages when the Saxons had possessed themselves of those parts they resumed the former Title and called it in their own language Glaston or Glascon, whence the famous Monastery of Glastonbury, begun after a homely fashion by S. joseph, but in future times with a prodigious magnificence enlarged, took its name. 4. In the same place there was by King Arviragus and his Son Marius allotted a certain proportion of ground for the nourishment of these twelve strangers, containing, according to their ancient measure, twelve Hides of Land. Now this term Hyde is by our Writers sometime called a Manse (Mansa, Manentium) sometime a Family: by others it is called a Plough, containing as much as one Plough and Oxen could cultivate in one year, or as could nourish a small Family. And within this proportion seems to have been contained a certain fenny, but rich piece of ground which the Saxons afterwards called Godney, Cambden in Somerset. that is, God's Island, as being the first portion of ground which in the Christian Church was consecrated to God's service. V. CHAP. V. CHAP. 1. S. joseph at Glastonbury build's a Church. 2.3.4. etc. This confirmed by ancient Testimonies, as an Epistle of S. Patrick, here produced. 11.12. Observations from that Epistle. 13, 14. An Objection answered. 1. THe first thing that our New blessed Inhabitants did in their new Habitation was to build and consecrate to the worship of the only true God a Temple or Church, in which so great was the fervour and piety of our Primitive Christians, that is was deservedly called the Mother of Saints. 2. This Church erected by S. joseph, moved thereto by Divine Revelation, as our Ancient Records testify, was also dedicated to the honour of the most blessed Virgin Mary: and moreover was immediately consecrated by our Lord himself. Of these things the Testimonies are so ancient and of such authority, that several Protestant Writers refuse not their assent to them. We will here produce the attestation of Authors and Monuments, which cannot reasonably be excepted against. 3. The first is of S. Patrick, the so illustrious Apostle of Ireland. He after many years' Labours spent in his Apostolical Office there, thirsting after a quiet retired life of Contemplation, in the year four hundred thirty nine returning into his native Country Britain, made choice of Glastonbury, a then famous school of Sanctity, for his abode, where he spent his last thirty years in Prayers, Fasting, Watching and all other Penitential austerities. Now having by Tradition been informed that in that place many Primitive Saints had been interred, desirous to find out and honour their Relics, he caused the ground to be broken in several places, and thought fit to give an account to posterity of what he found there: This he did in Writing, preserved hitherto with great care, and approved not only by ancient and modern Catholic Authors, but by learned Protestants also. The tenor of it is as followeth: Antiquit. Glaston. A. D. 430. 4. In the name of our Lord jesus Christ. I Patrick the poor humble servant of God in the four hundred twenty fifth year of the Incarnation of our Lord being sent by the most holy Pope Celestin into Ireland, by the assistance of divine Grace I converted the Irish people to the way of Truth. And having established them in the Catholic Faith, I at last am returned into Britain: where as I believe, by a special conduct of God, who is the life and the way, I arrived at the Island Ynswitrin: Where I found a holy ancient place chosen and sanctified by God to the honour of the immaculate Virgin Mary the Mother of God. There also I met with certain Brethren of holy Conversation, instructed in the rudiments of Catholic Faith, who were the Successors of the Disciples of the holy Saints Phaganus and Diruvianus, whose names, considering the merits of their lives, I assuredly believe are written in heaven. And because the Justice shall be had in perpetual memory, out of the tender affection which I bore to the said Brethren, I resolved to commemorate their Names in this my Writing: the which are Brumban, Hiregaan, Bremwal, Wentreth, Bantomeweny, Adelwolred, Loyot, Wellias, Breden, Swelwes, Hinloërnus, and another called Hin. These being born of Noble parentage, and desirous to adorn their Nobility with works of Christian Faith, made choice of an Eremitical life. And because I found them of humble and quiet spirits, I chose rather to live with them as an abject in the world's esteem, then to dwell in Courts of Princes. Moreover being all of us of one heart and one soul, we thought it best for us to live, eat and drink in Community, and to sleep in the same habitation: and thus, though much against my will they would needs make me their Superior, who was not worthy to untie the latchets of their shoes. 5. Whilst we thus lead a Monastical life together according to the Rules of Ancient approved Fathers, the foresaid Brethren showed me certain Writings of S. Phaganus and Diruvianus, wherein was declared that twelve Disciples of the Holy Apostles Philip and jacob built the said ancient Church to the honour of the foresaid Blessed Virgin, by the appointment of the blessed Archangel Gabriel▪ And moreover that our Lord himself from heaven dedicated the said Church to the honour of his Mother: as likewise that three Pagan Kings (to wit, Arviragus, Marius and Coellus) bestowed upon them twelve portions of Land. I found also in other Writings of a later date, that the holy Saints Phaganus and Diruvianus obtained of Eleutherius, who sent them into Britain, thirty years of Indulgence: As I myself likewise obtained from Pope Celestin of pious memory, twelve years. 6. A long time after this, being accompanied with my Brother Wellias, we with great difficulty ascended to the top of a Mountain situated in the said Island: And being come thither, we found an Oratory very ancient, and almost wholly ruined: which yet seemed to me very commodious, and chosen of God, for the exercise of Christian devetion: Into which being entered, we were refreshed with so wonderfully sweet a savour, that we thought ourselves in Paradise. After this we went out and returned again into the Oratory, searching with great diligence all places: and at last we found a Volume of a Book in which were written the Acts of the Apostles, together with the Gests of Saint Phaganus and S. Diruvianus: which volume was much perished. Notwithstanding at the end thereof we found a Writing, which imported how the foresaid S. Phaganus and Diruvianus, being thereto moved by a revelation of our Lord jesus Christ, had built the said Oratory to the honour of S. Michael the Archangel: to the end that he in that place should receive honour from men, who by God's command was to lead men into everlasting and heavenly honours. Being much delighted with this writing, we endeavoured to read it to the very conclusion: and there we found that those venerable Saints Phaganus and Diruvianus had remained in the said place the space of nine years, and had obtained thirty years of Indulgence for all faithful Christians who with a pious affection should visit that place in honour of Saint Michael. 7. Having found so rich a Treasure of the Divine goodness, I and my Brother Wellias spent three months in fasting, prayers and watching, and obtained a power over Devils and wild beast. A●d on a certain night being asleep there appeared to me our Lord jesus, in a vision saying to me, My servant Patrick, know that I have chosen this place for the Honour of my Name, and that men here may reverently invoke the assistance of my Archangel Michael. And this shall be a sign to thee and thy Brethren, to the end they may yield belief to what I have told thee: Thy lef● arm shall be withered, till thou hast declare● the Vision to thy Brethren which dwell in the Cells below, and shalt return hither again: And so it came to pass. 8. From that time forward we appointe● that two Brethren should reside in that place for ever: except succeeding Prelates in future time should for some just reason ordain otherwise. 9 This present Writing I committed to th● custody of my two Brethren Arnalph and Ogma● who were Irishmen, and came with me out of that Country: This I did, because upon my ex●hortation they were content humbly to remain in the said Oratory. Another Copy of it I laid up in the Chest of the Blessed Virgin Mary, for a monument to posterity. I Brother Patrick also with the advice of my Brethren do grant a hundred days of Indulgence to all those who out of a pious intention shall with Axes and other in●struments clear the passages of the foresaid Mountain on all sides from bushes and trees, that devout Christians may have a freer entrance piously to visit the Church of the most Blessed and ever Virgin Mary, and the foresaid Oratory. 10. This is the Epistle or Writing left by S. Patrick as a Monument of the goodness of God towards this our Nation so early in the very beginning of Christianity. Some part of which Epistle is quoted almost three hundred years since by Capgravius in the life of S. Patrick: And it is entirely extant i● the famous Library of Sir john Cotton, in two several Manuscripts, one of the Antiquities of William of Malmsbury; and another of a Monk called john, who made extrait out of the same William, and a certain Writer called Adam Domerham. And concerning this Epistle thus writes Gerardus Vossiu●, Voss. de Hist. lat. vid. M. Biblio●hec. 〈◊〉. 5. p. 3. sol. 793. vid. Cambden. Britan. in Glaston●. Somerset. This Epistle of the Legation of S. Patrick we found some years since amongst the Manuscript Collections of Marianus Victorius Bishop of Reate of pious memory, who faithfully transcribed 〈◊〉 out of a very ancient Manuscript belonging to Glastonbury, many years before, when he atten●ded Cardinal Pole sent Legate into England. In which Epistle some passages are very agreeable to Protestant Writers: and others very offensive. 11. It pleases them much to read that S. joseph and his companions were Disciples of the Apostles S. Philip and jacob: because that may quit them of any special obligation to S. Peter. But they may consider that though these Saints were indeed Disciples of those holy Apostles, adhering to them in their peregrinations, yet it will not follow thence that they received a Mission from them to plant the Gospel in Britain. Since it is apparent by an unquestioned Tradition of both the Eastern and Western Churches, that those two Apostles suffered Martyrdom several years before their coming into this Island: so that if they were sent by any Apostles hither, it could be done only by S. Peter or S. Paul, to whom the Western Empire owes the blessing of Christian Doctrine, as S. Innocent, before mentioned, testifies. 12. But whereas in this Epistle mention is made of a power of conferring Indulgences for a certain number of years, granted by S. Eleutherius Pope to S. Phaganus and Diruvianus▪ and by S. Celestin Pope to S. Patrick, this much offends some of our Modern-Protestant Controvertists. Notwithstanding it is certain that the Church has a power to dispense and relax the severity of Ecclesiastical Censures: Which Power though in some inferior degree residing in every Bishop, yet by a tacit consent seems by a more extended Privilege to be devolved on the Supreme Pastor, who may communicate that Power on others, in whose Piety and prudence he may place some confidence. 13. A late Protestant Historian imagines he has an objection unanswerable against this Epistle and the authenticknes of it, D. Fuller. Ob. taken from the Names of such solitary Monks as Saint Patrick affirms that he found there: several of which, saith he, seem to be Germane or Saxon, and not British names, and consequently improperly assigned to times so ancient, and so many ages anticipating the arrival of the Saxons here. 14. But, Sol. in case it be granted that any of these Names be properly German, it is well known that several Belgic Gauls of a Germane extraction peopled a great part of our Island, and since they gave the Names and Titles to many of our Provinces, it needs not to be esteemed a wonder if they left to posterity some Names likewise o● their persons. VI CHAP. VI CHAP. 1.2.3 Saint Joseph's building a Church at Glastonbury confirmed by S. David, and a Miracle. 1. A Second Witness of the Sanctity of this Mother-Church of Christianity built by S. joseph at Glastonbury in honour of our Blessed Lady, as likewise of the wonderful Privilege conferred on it by our Lord himself, who was pleased personally to consecrate it, is the Illustrious Bishop of Menevia, S. David, the extirpatour of Pelagianism in Britain. His testimony is extant in the Antiquities of Glastonbury collected by William of Malmsbury, in these words: 2. Saint David with seven other Bishops, of whom he was Primate, Antiquit. Glaston. came to Glastonbury, invited thereto by the Sanctity of the place; place: and had a resolution solemnly to consecrate an ancient Church there erected to the honour of the Blessed Virgin-Mother of our Lord. Having therefore provided all things requisite for the performance of that sacred Ceremony; on the night immediately preceding the intended Dedication he, as nature required, yielded to sleep: in which our Lord jesus appeared to him, and mildly demanded of him the cause of his coming thither. This without delay S. David declared unto him: But our Lord presently turned him from his resolution of dedicating the Church, saying to him, That must not be done. And taking the Bishop's hand, he told him, that many years since he himself had dedicated it to the honour of his Mother: therefore that holy Ceremony ought not to be profaned by any man's repeating it. And having said this, with his finger he pierced through the Bishop's hand: Telling him that this should be a sign that that ought not to be again renewed, which himself had formerly anticipated: And withal he promised him that the next day when in reciting the Canon of the Mass he was to pronounce those Words [Per ipsum, & cum ipso & in ipsum By him and with him and to him be all honour and glory to thee, O God the Father, in the Unity of the Holy Ghost,] he should have restored the integrity and soundness of his hand. The terror of this Vision quickly drove sleep from the Bishop's eyes: whereupon with great earnestness he examined whether that were indeed real which our Lord seemed to have done to him: And having found it so, he wondered at it, and expected what would be the issue. The next day all that were present with admiration saw and touched the prodigious wound. Hereupon all the Preparation for a consecration came to nothing: and the miracle divinely wrought being made known publicly to all the Hearers, increased the admiration. And in conclusion, when Mass was celebrated the Bishop's hand was restored to its former soundness. 3. This miracle is not forgotten nor contemned even by some Protestant Writers: though in repeating it, they willingly omit the name of Mass, which having banished from their own Churches, they are loathe it should appear of so great Antiquity, and which is more considerable, dignified by our Lords mentioning it, and working a wonderful miracle during the celebration of it. VII. CHAP VII. CHAP. 1.2. A third witness is our H. Apostle S. Augustin the Monk. The fashion and homeliness of that Church. 1. A Third Witness of equal authority, though later date, is S. Augustin the Apostle of our Nation, who in an Epistle to S. Gregory the Great mentions the sum of what hath been hitherto related, as a Tradition received in those days. A part of this Epistle is recited by three Protestant Bishops, as a firm argument of the Primitive antiquity of Christian Religion in our Island. Antiquit. Br. God win in Catalogue. Episcop. Ang. Vsserij Primord. Eccles. Britann. The words of S. Augustin are these: In the confines of western Britain there is a Royal Island, by an ancient Name called Glascon: It is largely extended, being encompassed with waters abounding with fish, and rivers in many places standing in pools, commodious for many uses of human life, and (which is most considerable) it hath been dedicated to the exercises of Sacred Duties. For there the first Professors of Christian Religion found (as the report is) a Church not built by the skill of men, but prepared by God an● fitted for human salvation. The which Church was afterward by many miracles, and many mysterious operations demonstrated to have been consecrated by our Lord the Creator of the world, to his own glory, and the honour of his most Blessed Mother the Virgin Mary. To this Church was afterwards added an Oratory built of stone, which was dedicated to Christ and his holy Apostle S. Peter. 2. And hereto agrees that which we read in the life of S. joseph: ●p. Capgrav. in vita S. josephi. The foresaid Saints conversing together in that Solitude, after a little time were admonished in a Vision by the holy Archangel Gabriel, to build unto the honour of the holy Mother of God and perpetual Virgin Mary, a Church, in a place showed from heaven to them. Whereupon they in obedience to those Divine admonitions finished the building of a Chapel, the walls whereof on all sides were made of rods warled or interwoven. This was done in the one and thirtieth year after the Passion of our Lord, and in the fifteenth after the Assumption of the glorious Virgin Mary. Here we may see, saith D. Fuller, D. Fuller. the simplicity of Primitive Devotion, and the native fashion of British buildings in that age, and some hundred years after. For we find that Hoel Dha King of Wales An. D. 940. made himself a Palace of Hurdleworke called Tyguyn, or the White house, because to advance it above other houses, the rods, whereof it was made, were unbarked, having the rind stripped off: Which was then counted gay and glorious. This homely building however, suiting with the simplicity of the bvilder's souls, did deserve, and was indeed preferred in the veneration of all succeeding times, before the magnificent structures of squared stones and marble, adorned and enriched with gold and precious stones, which in following ages by the Devotion, though perhaps mixed with some vanity of less perfect Christians, were splendidly erected. VIII. CH. VIII. CHAP. 1.2. A fourth Testimony of ehe Building a Church at Glastonbury by S. joseph, from an Ancient Inscription at Glastonbury, here produced. 3.4. etc. Sir Henry spelman's Exceptions against that Inscription, answered. 1. THe last Testimony justifying most of the particulars before mentioned touching this Primitive Church built by S. joseph of Arimathea is taken from a very ancient Inscription cut in brass, and heretofore fastened to a Pillar in Glastonbury Church. Which Inscription Bishop Godwin therefore rehearses that he may demonstrate that S. joseph indeed came into Britain: and after him Sir Henry Spelman caused it to be entirely transcribed, and put into his Collection of our British and English Councils. The tenor of it is as followeth: 2. In the one and thirtieth year after the Passion of our Lord twelve Holy men, Spelman Co●cil. Britan. among whom joseph of Arimathea was Chief, came to this place: and here built the first Church of this Kingdom: Which Christ, in the honour of his Mother, himself dedicated, together with a place for their burial: as S. David Bishop of Menevia testified, who having an intention to consecrate it, our Lord appearing in a vision by night to him, forbade him: And moreover for a sign that our Lord himself had formerly dedicated the Church together with the Churchyard, he with his finger bored through the Bishop's hand, which was next day seen by many persons so pierced. Afterward the same Bishop by Divine Revelation, and upon occasion of the increasing number of Holy persons there, added a Chapel to the East-side of this Church, and consecrated it in honour of the Blessed Virgin: the Altar of which he adorned with a Saphir of inestimable value, for a perpetual Memory hereof. And lest the place or quantity of the former Church by such Additions should come to be forgotten, this Pillar was erected in a line drawn by the two Eastern angles of the said Church southward, which line divides the foresaid Chapel from it. Now the Length of it from the said line toward the West was sixty feet, the Breadth twenty six: And the distance of the Centre of the said Pillar from the middle point between the foresaid angles contained forty eight feet. 3. This ancient Inscription carefully recorded by Sir Henry Spelman in his Collection of Councils, is notwithstanding censured by him as a thing borrowed from fabulous Legends: by which he condemns his own superfluous curiosity to preserve it. And whereas he endeavours by several reasons to make good his Censure, they being prudently examined will appear insufficient. 4. For first of all he doubts whether any Christian Churches at all were erected so early. Ob. And indeed if by Churches he means such magnificent Structures as were made when the Christian Faith ceased to be persecuted, Sol. it is certain there were formerly no such. But that there were even at Rome itself places assigned for the meeting of Christians to exercise the Duties and Rites of their Religion, this is attested by all Ecclesiastical Histories. 5. Again he positively affirms that if there were any Churches, Ob. yet that they were not encompassed with ground for burial: no mention occurring of any such before the time of S. Cuthbert: and the Roman laws forbidding burial within Cities. But the former allegation is a manifest mistake: Sol. for long before S. Cuthberts' days, King Ethelbert our first Converted King, and S. Augustin our first Apostle were buried in the Church of S. Peter and S. Paul: And Constantin the first Christian Emperor was buried among the Relics and and bones of the Apostles and Martyrs. Hereupon S. Augustin and S. Maximus Taurinensis show that it was usually the desire of ancient Christians to join their Sepulchers to those of Saints and Martyrs, Aug. lib. de cura pro mart cap 18: Maxim. Tour. Homil. d. Martyr. as expecting great security to their souls thereby. And as for the old Roman Law forbidding burial within Cities, it was long before this antiquated. And however, Glastonbury in those days was far from being a City, or even a Village: it was rather a mere desert and solitude. Therefore without any breach of the Roman Law, our Lord might provide for S. joseph a place of burial, who had before lent him his own Sepulchre. 6. But besid's this, Ob. he excepts against the Rite of Consecrating Churches mentioned in this Inscription, which he thinks to be of a far later date. Sol. And no doubt many ceremonies and solemnities were by the Church added to that Rite in following Ages: But that generally the houses in which Christians in the Primitive times met for the exercise of their Religion were by some Ceremonies dedicated to that use, as by Erecting a Title, fixing a Cross &c, the most ancient Records of the Church do testify. 7. Lastly that which most displeases Sir Henry Spelman is the Dedication of this Church to the Honour of the Blessed Virgin: Abb. a Devotion he thinks not in use till several ages following. Sol. Notwithstanding, that even in this very age this was not the only Example of such a Veneration exhibited to the most Holy Virgin Mother of our Lord, the ancient Churches of Spain will assure us, which by a Tradition universally received among them, attested in all their Liturgies & several of their Councils, relate that there were even from the first entrance of Christianity into that Kingdom several Churches erected to her honour: Among which the most famous is that Temple at Saragoça called del pillar, Caesar Augusta. or of the Pillar, celebrated above a thousand years since by S. Maximus Bishop of that City, who composed several Hymns to celebrate that most venerable house, called Angelical, because the Pillar on which her statue was fixed was brought thither by the ministry Angels. 8. The foresaid Inscription therefore, containing little more than what hath been justified by Witnesses of great authority, S. Patrick and S. David, aught to enjoy its title to our belief, the substance of it not having been questioned for above a thousand years, but on the contrary admitted in Councils, confirmed by ancient Records and Charters, esteemed by the whole state of this Kingdom so authentic, that to honour that most venerable Church, and in gratitude to our common Patron the Founder of it, possessions, Gifts and ornaments of inestimable value have in all Ages been offered. IX. CHAP. IX. CHAP. 1. King Marius succeeds Arviragus. 2.3. etc. In his time is the first mention of the Picts. who they were: and why so called. A. D. 73 1. ABout ten years after S. Ioseph's entrance into Britain, King Arviragus dying, his son Marius succeeded him in the Kingdom, resembling his Father, as in courage and other Princely virtues, so likewise in his kindness to these Holy strangers, for he not only confirmed Arviragus his liberality to them, but moreover extended his own, as we read in Capgrave. 2. In this King's time we first find any mention made of the Picts: as if they were a Nation in the Northern parts of Britain, distinct from the Britain's. Florileg. ad Anu. D. 73. Matthew a Monk of Westminster surnamed Florilegus, thus writes of them, In the seaventy fifth year of Grace, saith he, Roderick King of the Picts coming out of Scythia landed in the Northern coast of Britain, and began to waste that Province. But Marius King of the Britain's meeting him in warlike manner, slew him▪ And afterwards gave unto the conquered people which remained alive, that part of Albany which is called Catenes a desert uninhabited country. A. D. 73. 3. In like manner S. Beda thus relates the coming of the Picts into Britain. Bed. Hist. l. 1. cap. 1. In the beginning, says he, this Island was inhabited only by the Britain's, from whom it took its name. And they enjoying the possession of the greatest part of the Island, beginning from the Southern parts, it happened that a certain Nation called Picts, as the report is, coming out of Scythia, adventured to Sea in long boats, not many in number, and being tossed by tempests beyond the coasts of Britain, came into Ireland, entering into the Northern parts of it: and finding in inhabited by a Nation called Scots, desired of them permission to plant themselves there: but were refused. Now Ireland is of all Islands next to Britain the largest, being placed Westward from Britain, not reaching so far Northward as it, but extended further toward the South over against the Northern parts of Spain, yet so as that a vast Ocean divides them. The Picts therefore, as we said, arriving in that Island by Sea, made their request to have a Seat granted them there. But the Scots answered, that the Island could not nourish them both: Notwithstanding, said they, we can give you profitable counsel what to do. We know that Eastward from us there is another Island, which upon clear days we can discover with our eyes. If you will go thither, you may gain possessions for yourselves there: or if you find resistance, we will afford you succours. Hereupon the Picts sailing into Britain possessed themselves of the Northern parts: For the Britain's were seized of all more Southernly. Now the Picts being destitute of wives, requested the Scots to bestow some on them: whereto they yielded, but upon this condition: that whensoever the title to the Principality among them was questionable, they should prefer the Descendants by the female sex, before the males: Which is a custom to this day observed among the Picts. And in process of time after the Britain and Picts, this Island received a third Nation of Scots, in the Northern parts possessed by the Picts. 4. The authority of S. Beda deserves certainly to be esteemed of great weight: and were it not for that, our Modern learned Writers would not doubt to affirm, that the Nation which about these times began to be called Picts, was no other than the Native Britain's inhabiting the Northern parts of this Island. Anciently all Britain's were indeed Picts, that is a people which delighted to paint themselves with woad, figuring upon their bodies the shapes of several wild beasts, as believing that would render them more formidable to their Enemies. Thus Caesar, and other more ancient Roman Authors describe them. But when all the Southern parts of the Island were either possessed by the Romans, or became dependent on them, the inhabitants left their barbarous custom of painting, and conformed themselves to the Roman fashion. Those Britain's therefore inhabiting the Northern parts continuing in hostility with the Romans, A. D. 75. and constant to their old customs of painting, begun to be considered as a new distinct Nation, divided in saction from the civilised Britain's, and for that reason had the new name of Picts appropriated to them: being indeed Britain's, Cambden de Pictis. as Mr. Cambden would willingly conjecture, were he not discouraged by S. Bedes authority. And this conjecture he fortifies by several arguments: especially because all the names of places, and other things among the Picts are purely British. And such Roman Historians as mention the Picts seated in Caledonia, a part of Scotland, yet call the Caledonians, Britain's. 5. But this is more than sufficient to be written on a subject which is not our business: but only so far as may give light to Ecclesiastical affairs of those times. For which reason we shall in the progress of this story speak likewise of the Scots, another Nation, which e'er long entered into the Provinces possessed by the Picts, and gave name to the whole Country. X. CHAP. X. CHAP. 1.2. A Monument of King Marius his victory over the Picts. The mistake of Malmsburiensis, etc. touching King Marius. 3. Berwick, whence called. G. 〈◊〉. 1. KIng Marius having slain Roderick King of the Picts, or Northern Britain's, erected a stone, or Pillar, as a Mark of his Triumph, in the Province which was afterward called by his name Westmaria, or Westmoreland The Title inscribed in which Pillar, saith Geffrey of Monmouth, continued the memory of that victory to the present day. Vsser. Primord. Brit. f. 581. Yea, saith B. V●her, before the British History was by Geffrey translated out of the British into the Latin tongue, a much graver Author, William of Malmsbury in the Prologue of his third Book touching the Gests of British Bishops, makes mention of the same in this manner; Malmsb in Prologue. l. 3. Pontific. In the City Lugubalia, commonly called Carlisle, there is a room or parlour built of stone, and vaulted over, so firm that neither any injury of weather, nor fire purposely kindled with wood, could destroy or weaken it. The Province is called Cumberland, and the Inhabitants Cumbrians. In the front of the said Parlour this Inscription may be read, To the Victory of Marius. Though Mr. Camden affirms that in some Copies it is, To Mars the Conqueror. 2. But it is a great mistake of the same Author, applying the foresaid Victory of Marius, to the Roman Consul Marius, as if these Cumbrians were the Cimbrians driven out of Italy by Marius, A. D. 82. and in their flight resting in that Province. It seems he had not read the ancient British History translated by Geffrey of Monmouth; Polychron lib. 4. cap. 9 which expressly attributes it to the British King Marius, as saith Ranulphus Cestrensis in his Polychronicon. 3. When Roderick King of the Picts was slain, I●. Rossus VV●rvvic. ap. Vsser. f. 581. his soldiers, being only nine hundred which remained alive, chose another for their Captain, called Berench, from whom the Town of Berwick received its name, saith john Rosse of Warwick. But others more probably refuse this Etymology, Cambden in Ostadin. affirming truly that the Country and people called Ottadin●, where Berwick is seated, were at this time under the Romans Dominion. Besides the word Berwick signifies a Village which is an Appendix to some other place of note, Ingulph. Histor. whence Ingulphus calls that Town only a Manor or Farm: XI. CHAP. XI. CHAP. 1.2.3. A brief of Roman affairs from the end of Nero to Vespasian. 4.5. Trebellius Maximus Pr●pretour in Britain: after whom succeeded Vectius Bolanus. 6. Then Petilius Cerealis. 7. Next julius Frontinus. 8. After whom julius Agricola. 1. IT was in the days of Coellus the Son o● this King Marius that S. joseph acco●●ding to ancient Tradition ended his labours and mortality, A. D. 82. in the eighty second year of our Lord, concurring with the second year of the Emperor Titus son of Vespasian. Now before we treat of the particulars touching this our Holy Patriark's death, it will be convenient that we first give a brief account of Roman affairs in this Island occurring between the end of Nero and that time. 2. Nero by self-murder having revenged upon himself all the execrable crimes committed, especially toward the latter end of his reign, as the kill of his Mother, the burning of Rome, and imputing that most facinorous act to the innocent Christians, against whom he raged with a most savage cruelty, a cruelty extending even to the extinguishing of the two most glorious Lights then shining in the world, S. Peter and S. Paul: the family of the Caesars ending in him, there followed in the Roman Empire most terrible seditions, no fewer than four Emperors within the space of two years having been chosen by several Armies, to wit, Galba, Otho, Vitellius and Vespasian, by whose contentions against one another the Roman world was all torn in pieces, and Italy especially was almost drowned with the blood of several armies meeting there, and without any consideration of their affinity mutually butchering one another: Till in the end Vespasian being the conqueror, Peace was at last restored. 3. Now during these furious contentions, only in Britain the Roman armies were uninteressed, and consequently free from either doing or suffering mischiefs. Tacit histor. lib. 1. And the reasons given by Tacitus hereof were partly their distance from the chief Scene of these Tragedies: and partly because having been exercised with several expeditions against the unquiet Britain's, they were taught to direct their hatred rather against their enemies, than any party among the Romans. 4. Trebellius Maximus who had been sent Propretor into Britain, by particular factions in the army was forced to fly out of the Country, and had recourse to Vitellius newly proclaimed Emperor. In his place succeeded Vectius Bolanus, Id in vita agris. who saith Tacitus, governed with more mildness than was fitting in a Province so fierce and apt for commotions. 5. Assoon as Vespasian was declared a pretender to the Empire, the Roman Army in Britain quickly expressed great favour towards him, as one who had been made Leader of the Second Legion there by the Emperor Claudius, and performed several exploits with great reputation. 6. After three years spent by Vectius Bolanus in a quiet government of Britain, there was by Vespasian, who had then been three years' Emperor, d. ibid. sent to succeed him Petilius Cerealis: who presently, upon what provocation it doth not appear, assailed the Nation called brigants, took their chief City York the most populous then of all Britain, as Tacitus affirms: and fought many battles, some of them very bloody, conquering a great part of rhat Province, and engaged the Romans in a war with the rest. 7. In the sixth year of Vespasians reign julius Frontinus was sent in the place of Cerealis, during whose government the Silureses inhabiting the Western parts of Britain rebelled against the Romans: whose Country he with great courage invaded, and though partly by their valour, but principally by difficulties of passages they brought him to great extremities, yet in the end with wonderful constancy he conquered all opposition, and entirely subdued them. And to restrain them from future commotions, he fortified in their Province the City called Isca, placing one of his Legions there: from whence it took the name of Caer-Leon, or the City of the Legion. 8. After Frontinus the Government of the Roman Army was committed to julius Agricola in the ninth, which was the last year of the reign of Vespasian. Whose worthy exploits and signal virtues both in war and peace have been most nobly described by his son in law Cornelius Tacitus, in a Book purposely written of his life. Which exploits because they were performed after the death of St. joseph and his companions, we will delay the giving a brief account of them to the next Book: and we will conclude this with relating some considerable circumstances attending the death and burial of those Apostolic Saints and Patrons of our Nation. XII. CHAP. XII. CH. 1. S. joseph died and was buried at Glastonbury: This not contradicted by the Ro-Martyrologe. 2.3. S. joseph an example both of a Pastoral and Monastical life. 4.5 The particular place where S. joseph was buried unknown. 6. One john Blome upon a supposed inspiration, petitioned that he might search it. 7. His action censured. 1. IT is a received general Tradition in this Island that S. joseph ended his days in his solitude of Avallonia, or Glastonbury, and this on the twenty seaventh of july, in the eighty second year of our Lord's Incarnation. Notwithstanding in the Roman martyrologue on the seaventeenth of March we read thus, Martyrolog. Rom. 17. Mart. At jerusalem is the commemoration of S joseph a noble Counsellor of Arimathea, and a Disciple of our Lord, who took down his Body from the Cross, and buried it in his own new Sepulchre. But hereby is evinced neither that he died then, nor at jerusalem: but only that on that day his memory was celebrated there: as in the same martyrologue there are several examples of the like. 2. Now though this holy Saint died at Glastonbury, we are not to imagine that he spent his days there: since the design which brought him to Britain was to preach the Gospel, and convert souls. Bishop Godwin without any authority would inform us, Godwin in ●atal. cap. 3. that he and his companions perceiving that their preaching had little or no effect among the rude Britain's, and despairing of doing any good, gave themselves at last to a Monastical contemplative life. But we should wrong their charity and Apostolic zeal if we should think they would so soon faint, and be weary of their holy employment. It is more than probable that they would frequently retire into this their solitude, to the end by undistracted Prayers to renew their courage and patience in their Apostolic employment, as likewise to repose after their labours: so we read in the Gospel that the Apostles after their Mission performed, M●r. 6.30. returned to our Saviour, who for their refreshment was pleased to withdraw them from a common conversation into a desert, there to repose. 3. We may likewise prudently judge that it was the special design of the Divine Providence to make choice of these particular Saints to be not only Preachers of his word, but examples also of a Monastical Conversation, in an Island so commodious for it. Excepting S. Mark in the deserts of Egypt, we do not find any other of the Primitive Disciples which seemed to have had such a design. There wanted not indeed from the beginning many who relinquished their worldly employments, and gave their riches to the poor, that without any impediments they might wholly give themselves to God, and being freed from all distractions practise the exercises of Divine Contemplation: But this they did apart, in their own houses, and not in Community, as S. joseph and his Companions did, wherein they were imitated by their Successors. So that Britain was the almost only place in the world where the Christian Faith began with a Monastical Profession. And we see also that when that Profession by persecution ceased, the same Faith likewise was banished. 4. That S. joseph and his companions also were buried at Glastonbury in, or near the Church built by him, we are informed by the Great Table of Glastonbury mentioned by Bishop Usher, Vsser de Primord. Eccl. Brit. fol. 29. where it is said, In this Church do repose the bodies of the twelve Disciples of our Lord, of whom S. joseph of Arimathea, who buried our Lord, was the Chief and Superior. Many Pagans also converted to the Faith of Christ, and baptised by them, do rest there likewise, the multitude of whom is for their number so great, that they cannot be reckoned. Ibid. f●l. ●72. The same likewise is affirmed by the Author of Eulogium. 5. As for the particular place in which the Tomb of our Saint was seated, most probable it is that it was in a Cave under ground in a Chapel afterwards built and dedicated to his honour: as this Epitaph imports, Ad Britones veni postquam Christum sepelivi: Docui, requievi. That is, After I had buried Christ, I came to the Britain's: Here I taught them, and here I was buried. 6. Notwithstanding his Relics could not be discovered: insomuch as some anciently doubted whether he was indeed buried at Glastonbury. To clear which doubt a certain devout Catholic in the days of King Edward the third presented a supplication to the King, A. D. 1345. Vid. Vsser. Primord. Eccl. ●rit. p 29. and obtained leave to search after it. The King's Patents for that purpose are still extent: wherein it is said, A Supplication hath been made to us by john Blome of London, that whereas, as he affirms, he hath received a command from Heaven diligently to seek till he could find the venerable Body of the Noble Counsellor joseph of Arimathea, which reposes in Christ, being buried within the limits of the Monastery of Glastonbury, and which for the Saint's honour and edification of many, is to be discovered in these times. And whereas also in ancient Records it is contained that his Body was there buried: We in case it be so, being desirous to bestow due honours to the Monument and Venerable Relics of him, who expressed so great piety and charity to our Redeemer dying, that he took his Body from the Cross, and placed it in a new Monument which he had built for himself: and hoping that by the revealing of his holy Relics, greater grace and favour shall be showed by God to us and our whole Kingdom: We thereforefore have given and granted permission, as much as lies in us, to the said john ●lome, to dig wheresoever he shall find expedient within the precincts of the said Monastery, in order to the searching out of the said precious Relics, according to the injunction and Revelation made to him: Provided notwithstanding that he shall do nothing which may damnify our Beloved in Christ the Abbot and Convent of the said Monastery, or endanger ruin to the Church. For which purpose he is to desire and obtain the permission and assent of the said Abbot and Convent for whatsoever he shall there do. Witness the King at Westminster the eighth day of june. 7. What effect this search had, does not appear by History. Which is a sign and presumption strong enough, that john Blome mistook a dream for a Revelation. His devotion and good will may deserve at least pardon, if not commendation: but Christian prudence required that he should have committed to the examination and judgement of Superiors or Spiritual persons, his pretended Revelation before the publication of it, and much more before he did presume to engage the King in the execution of his imaginations. XIII. CH. XIII. CHAP. 1.2.3. S. joseph brought with him two vessels filled with the blood of our Saviour. 4. The like reported of the Master of St. john's in Jerusalem. 5 6. etc. The truth thereof asserted by Bishop Grosthead. 8.9. Why S. joseph would have those vessels buried with his body. 1. THE same Monuments which inform us of the life, death and burial of S. joseph at Glastonbury (a Tradition unquestioned in all ages by Britain's, Saxons, Danes and Normans:) the same do likewise testify that S. joseph brought with him into Britain two silver vessels filled with the blood of our Saviour jesus Christ, as we read in Capgrave: which most precious Vessels by his order were buried with him in his Tomb. Thus among others writes the Author of Eulogium cited by B. Vsher. Vsser. Primord Eccl. Brit. p. 575. And the same in public Tables hath been transmitted to posterity by the Monastery of Glast●nbury for a perpetual memory of so rich a treasure. 2. Several proofs hereof were extant even to the days of Queen Elizabeth, which the foresaid learned Bishop Usher hath collected: And among others he recounts this: Id. ib. p. 28. Add hereunto, saith he, the narration of William Good a jesuit: who during the reign of King Henry the eighth was born, and in his childhood bred up at Glastonbury. Who affirms that at Glastonbury there were extant in his time brasse-plates engraven for perpetuating the memory of these things, likewise Chapels, Grottes, Crosses, Arms, and the observation of the Festival of S. joseph on the sixth of the Calends of August. All these remained as long as the Monks enjoyed the most firm Charters of Kings: but now they are all buried in the ruins of the place. Yet never did any Monk know the certain place of the Sepulchre of this Saint. They said that it was hid extremely deep under ground, or in some place of the Mountain neighbouring to the sharp-mountain called Hamden-hill: And that in future times when the Body should be found; the whole world would repair thither in devotion, being invited with the multitude and greatness of the miracles that should be wrought. And among other things, said he, I remember that I saw in a Stone-crosse, which in the reign of Queen Elizabeth was demolished, a plate of brass, in which was written, That in the thirtieth year after the Passion of our Lord, joseph of Arimathea with eleven or twelve companions came into Britain, and that permission was given them by King Arviragus to abide at Glaston, then called Avallonia, like simple solitary men: And that he brought with him two silver Vessels of no great capacity, in which were contained a portion of the blood and most sacred water which flowed out of Christ's side after he was dead. And that a Cross was erected there many years before, to show the length of the Chapel which the same S. joseph built of rods wa●led, to the honour of the most Holy Virgin: the which length is measured by a line drawn from the middle of that Cross unto the side of a Chapel afterwards built of squared stones. And on the outside of the wall of this Chapel erected to the honour of the most blessed Virgin were engraven in a stone in most ancient Characters these two words, JESUS, MARIA. These things are likewise confirmed by the ancient Arms of the same Monastery, which are a white Scutcheon upon which is erected strait downwards the stock of a Cross, green and knotted: and from side to side are the arms of the Cross of the same colour: There are likewise sprinkled all over the field drops of blood: and on both sides of the stock under the wings of the cross are placed two viols gilded. These were always called the Badges of St. joseph, who is piously believed to have dwelled, and peradventure been buried there. 3. Now that S. joseph together with Nicodemus did indeed out of respect and veneration gather the Blood of our Lord, and that for divers ages the same blood was piously worshipped by devout Christians both in the East and West, ancient Histories and Martyrologies do testify. 4. And on this occasion we must not omit what is related by Matthew Paris, Math. Paris. A. D. 1247. in the one thousand two hundred forty and seaventh year of our Lord: Then the Master of the Temple and Hospital of S. john of jerusalem sent a certain portion of the blood of our Lord shed on the Cross for the salvation of the world, in a certain most beautiful crystall-glasse by a Brother of the Temple well known: The which present was confirmed by the testimony of several Persons, to wit, of the Patriarch of jerusalem, of Archbishops, Bishops, Abbots and other Prelates together with Noblemen dwelling in the holy Land. Thus writes that Historian: and consequently declares at large with what honour and reverence King Henry the third, together with the whole Clergy and Nobility entertained the said holy treasure. 5. Moreover whereas doubts and scruples were by some spread among the people concerning the reality and truth of that blood: Robert Grosthead Bishop of Lincoln, the glory of that age and of our Kingdom for Piety and Learning, gave full satisfaction to doubting minds by a narration of the Fact, which that Historian himself being present heard, and committed to writing, to this effect: joseph of Arimathea, Ib. in Addition. fol. 161. (said the Bishop) a noble Counsellor, being one of the hearers of jesus, or rather a Disciple who bore special affection to him, out of tender compassion was very sol●icaton● how his most venerable body might be preserved from the rage and fury of the jews. For he was a most 〈…〉 of him, as Nicodemus likewise was. But these and other rich men had ●●era●d their affection to him for fear of the jews, least being accused they should lose their essays, and incur the hatred of their countrymen: such a 〈◊〉 of ●●●●itude does accompany riches. 6. When jesus therefore was crucified and dead, joseph went boldly to Pilate (which shows him to be a person of consideration) and begged the body of jesus: which was granted him. He then notwithstanding the murmuring of the jews, with all honour and reverence took down the most holy body from the Cross, which was all o●er in several mann●●s mangled and bloody. And having a linen Cl●●●● very fine hanging ●own behind 〈◊〉 neck over his shoulders, lest he might irreverently touch that most holy Body with his naked hands, he carefully and devoutly wiped with it the sacred wound● 〈◊〉 yet 〈◊〉 and distilling. Moreover making 〈◊〉 of the said 〈◊〉 instead of a sponge, having drawn the nails out of the wounds which were all died with blood, he wiped and cleansed them as the Cross itself. 7. Now when the said joseph had carried the Body of Christ not far from Golgotha, or Calvary (where he had been crucified) to the place where his sepulchre is now worshipped, there he laid it in a New tomb, where never any body had been laid, which had been decently cut out of a rock, and where himself intended to have been buried. But before he buried it, he washed the holy Body which, at hath been said, was many ways wounded and covered with blood: L●. 22.44. and this first in regard of his bloody sweat, of which we read, His swear was like great drops of blood falling down to the ground. Again by reason of his whipping, for he was scourged most cruelly, so as not only to leave marks in his body, but to make the blood run down: Besides this, his Crown of thorns which the jews violently pressed upon his head, with a great number of pricks did not only ●●ing his head and forehead, but deeply wounded and severed it with blood: Moreover the ●ayles made wide holes through his hands and feet: And lastly the soldiers spear did not only wound, but opened a wide passage into his side, being thrust into it, at lest once, if not several times. For these reasons the foresaid venerable Counsellor joseph carefully washed his body. Besides that such was the custom of the jews before their burials: as it is still, when persons of any consideration are to be buried, particularly Religious men. He washed it therefore, because it was moreover to be embalmed. He washed it, because he had an intention and religious design to appropriate the same blood to his own devout use, and to reserve it as a treasure and most precious Medicine for his soul. And moreover he neglected not the water become red with a tincture of blood, he would not cast it away, but kep● it in a clean vessel. But far more reverently did he reserve the pure blood distilling from the wounds of his hands an● feet. And above all he did with wonderful reverence and holy fear receive into a most precious vessel the blood mixed with water which he carefully pressed out of his right side, which he judged to ●ssue from the vessels adjoining to his heart: this he esteemed a treasure unvaluable, and in a special manner to be reserved for himself and his Successors. Such was the discourse of that Venerable Prelate, copied by the Historian his Auditor. 8. It may perhaps seem a wonder; why S. joseph would ordain that such a precious Treasure should be buried with his Body. For surely natural Reason and the practice of all Ages doth dictate to us, that it is an argument of our affection and respect to a dead friend to be willing to reserve any thing of value belonging to him, to esteem it because of such a relation, and for rendering him In a sort always-present to us: especially when by special deserts we are obliged to be mindful of him; and without our own great danger cannot neglect to commemorate his benefits: All which considerations and many more have place in this example. So that to find fault with, and condemn the primitive Devotion in paying a respect and Veneration to the Relics of Saints, and above all, of this Saint of Saints, is to renounce human reason, yea to range one's self in the society of Evil Spirits, which only abominated and durst not approach near unto them. But why then did S. joseph take order that such most precious adorable Relics should be buried with him, and hid from mankind? 9 The true reasons hereof may be, first because if in such times, before Christianity had been established in this Island, they had been consigned to any particular persons, either a losing of profanation of them could scarce have been avoided. Whereas a certainty that they were reserved in that place would be an occasion to stir up the Devotion of present and succeeding Christians to frequent it, and reap benefit by the virtue of them. And again S. joseph had no doubt the same design herein, that the Emperor Constantin afterwards expressed, as Eusebius informs us, who with great care made a collection of the Relics of the Apostles, which he richly adorned, and commanded they should be laid up in his Tomb, Euseb. in vit. Constantin. l. 4 c. 60. to the end that being dead he might be made partaker of the prayers which there in honour of the Apostles should be offered to God. XIV. CH. XIV. CHAP. 1. S. Phagan 〈…〉 to S. joseph 〈…〉. 2. Such a succession 〈…〉 Lucius: afterward the plate was 〈…〉 and 〈…〉. 3. The memory of S. joseph renewed there in after ages. 1. WHen S. joseph was dead, the●e succeeded in the prefecture of that holy place S. Phagan, who is said to have con●●●●ed there the space of thirty years. For 〈…〉 did not end in Britain with S. joseph: On the contrary the 〈◊〉 Kings favouring, and the people applauding the piety and devotion of those primitive Saints, such a solitary contemplative life was in high esteem among them: so that after the decease of S. joseph and his companions, others succeeded both to the right of the possession bestowed on S. joseph, and the imitation of his manner of life. ●. Such a succession continued till the 〈…〉: At which time a free and 〈…〉 of the Gospel being 〈…〉 couraged, it is 〈…〉 of that 〈…〉 by charity 〈◊〉 〈…〉 and without 〈◊〉 〈…〉 care of perfectionating their 〈…〉 both their Devotions and 〈◊〉 in converting and saving the souls of others. For about that time 〈◊〉 we find related in the life of S. joseph, that place was become a den of wild beasts, which was before the habitation of Saints. ●. Howbeit in succeeding ages, when there was no such necessity of so great a number of labourers in God's vineyard, by reason of the extension and fruitfulness of it▪ the Memory of S. joseph was renewed, and devout Christians with great fervour visited the Church dedicated to the honour of the most Blessed Virgin: Then their liberality was plentifully enlarged to adorn that place, which they esteemed the fountain and Original of Christian Religion in Britain, as we find it called in our King's ancient Charters. THE THIRD BOOK OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAP. 1.2.3. etc. About the time of S. Joseph's death julius Agricola came to be Governor of Britain. His gests and Victories. Tacit. in vit. Agricolae. 1. THE death of S. joseph happened little after the time that julius Agricola was sent Praetor into Britain, in the last year of the reign or the Emperor Vespasian. At his first entrance he was entertained with seditions in the Army, and commotions in the Country. The former he by his prudence and authority easily quieted: and the other by his courage and diligence. Id. Ibid. 2. It was the Province of the Ordovices (or Inhabitants of North-wales) that taking example from their neighbours the Silureses, endeavoured to shake off the Roman yoke. The first Act of their Rebellion was to invade and utterly rout certain Troops of horse quartered amongst them. Hereupon Agricola, though then newly arrived, and the Winter already beginning, yet assembled the Legions, and marched into their country. Which diligence of his so discouraged them, that they durst not oppose him with an Army: inso much as he freely wasted and destroyed almost the whole Province. Id. 16. 3. That which made his conquest entire, was an impression which he made into the Isle of Mona (or Anglesey:) from the possession whereof Suetonius Paulinus had been recalled by the rebellion of Boudicea Queen of the Trinobantes. The Ordovices thought themselves secure in this Island, because Agricola was unprovided of boats to pass his army. But this defect he supplied by his wisdom and constancy: For choosing among his Auxiliaries such as were most skilful in swimming, and in the water could both carry their arm's and direct their horses, he made them pass over into the Island. Hereby the Enemies were so astonished, that they humbly begged peace, and delivered up the Island to him. 4. After this victory Agricola's care was to govern the Province peaceably: Id. 16. for which purpose he restrained the avarice of the Roman soldiers, and defended the Natives from their injuries. Yea moreover having terrified them with marches through all the difficult passages in the Island, he by his courtesy & civility invited them to take pleasure in living peaceably. For which purpose he encouraged them to conform themselves to the Roman fashion of life, by building houses, Temples and Market-places. Yea he alured them to imitate even the vices of their Conquerors, in magnificent banquets, baths and other instruments of Luxury. He likewise caused the children of the British Nobility to be instructed in literature, preferring their wits and natural endowments beyond the capacities of the Gauls: A. D. 87. By which means not only the Roman tongue became familiar to the Britain's, from which formerly they had a great aversion, but they aspired also to learn and practise Eloquence. Id. ibid. 5. Such was the employment of the two first years of Agricola's government. In the third he marched Northward, there discovering new Nations and Provinces, whose country he wasted as far as the river Taus (or Tweed.) And the summer following he continued his conquests as far as Bodotria (or Edinborow-frith) Eastward, and Glotta (or the Frith of Dunbritton) Westward: and the narrow space of land between them he strengthened with forts and garrisons, so that the only Enemies remaining unconquered, which were the Caledonian Britain's, were driven beyond those Northern limits. In the foresaid streits near a town called by Ptolemy Coria (now Abercurven) there is to this day extant an ancient Structure of squared stones, called by the Inhabitants julius Hot, fancied by them to have been built by julius Caesar, who yet never came near this Province: but in all probability raised by julius Agricola, as a Monument of his Conquests. 6. In the fifth year of his Expedition he subdued the Northwest Provinces of Britain looking towards Ireland: Id. ibid. into which parts he drew most of his forces, as if he had had some thoughts of invading that Island: from whence a petty Prince, expelled by a Sedition of his Subjects, repaired to him: whom with a show of friendship he detained, intending when an opportunity offered itself, to make use of him in a design upon that Island. Id. ibid. 7. The following year he spent in a march northward from Bodotria (or Edinborough) on purpose to find out the limits of the country: for hitherto it was not known to the Romans whether Britain was an Island, or no. And both to secure his march and carry provisions, he caused his Navy to keep pace with his land Army: a spectacle of great terror to the poor Britain's. Who thereupon united all their counsels and forces to endeavour by this last attempt to free themselves from danger by the Romans. Id. ibid. 8. Their first exploit was to assault the camp of the ninth Legion, separated from the rest. But the watchful General came upon them when they were ready to break into the Camp, and at last, though with great difficulty, dispersed them. 9 The Caledonian Britain's failing in this, resolved to decide the whole controversy by a general Combat. Id. ibid. Whereupon they assembled all their forces on a Mountain, called Grampius, which divides the whole country (since called Scotland) into the Northern and Southern Provinces. Their General, A. D. 94. specially elected for this war, was called Galgacus, eminent both for his Nobility and courage, who omitted no arguments which might inflame his soldiers valour: especially insisting on this, That the Romans by their shipping having discovered that Britain was an Island, they had nothing behind them but the Sea and rocks, to which by flying they might have recourse. 10. Agricola on the other side having brought his Army in sight of the enemy, raised their courage by showing that they were now come to an end of all their labours and dangers: that this Victory would bring them all manner of security and plenty: And however, that in case they should be overcome, it would not be inglorious to their memory, that they died in the utmost bounds of the Earth and Nature. 11. The battle was fought with valour on both sides proportionable to the necessity: but at last the Britain's were entirely defeated, and though in the chase through woods and fast places their rage made them turn upon their pursuers, and kill not a few of them, yet they were so wholly broken, that for many years after their impotency made them quiet. 12. This combat was fought in the eighth and last year of Agricola's Government: For in the beginning of the year following, which was the fifth of Domitian's reign, he returned to Rome: having triumphal ornaments decreed him by the Senate: and though in appearance he was honoured by the Emperor, yet his glory and virtues rendered him the object of the Tyrant's Envy and hatred, and within a few years the sacrifice of his cruelty. II. CHAP. II. CHAP. 1.2. Of the Successors of Agricola in the Government of Britain. 3. Roman Legions continued in Britain. 1. AFter Agricola's departure out of Britain it does not evidently appear in History who succeeded him. And no wonder, since so entire a conquest of the Nation had been gained by Agricola, that whosoever followed him could not afford any considerable exploits to furnish a History. 2. Some Writers say that Cneus Trebellius was the next who succeeded in the Government during Domitian's reign: Others, that it was Salustius Lucullus mentioned by Suetonius in these words, Domitian, saith he, put to death Salustius Lucullus, who had been General of the Roman Army in Britain, A. D. 100 for this only crime, because he had suffered lances of a new fashion contrived by himself to be called Lucullean Lances. 3. This is all that any of the Roman Historians mention touching Britain, during not only the remainder of Domitian's reign, but also the two Emperors, Nerva and Traian, which succeeded him. The Roman Legions continued still in the Country, though all their employment was only to prevent any insurrections among the Britain's. josephus' the jewish Historian gives us an account of the number of those Legions, writing thus, ●oseph. apud Camden. Britain is compassed with the Ocean, being a new discovered world, little less than ours. The Romans now inhabiting there have reduced it to the obedience of their Empire: and four Legions are sufficient to over-awe and keep in order the Island, though abounding with great multitudes of inhabitants. III. CH. III. CHAP. 1.2. S. Clement Pope: He sends Bishops into Gaul. 3.4. Of S. Taurinus Bishop (Ebroicensium) of Eureux: not (Eboracensium) of York. 5. The Legation of Britain to Saint Clement. 1. ANcient Ecclesiastical Monuments do suggest little or nothing to History relating to Christian Religion in Britain, during the space of time between the end of Nero, and the death of Domitian, containing twenty eight years, from the seaventieth year of Christ to the ninety eighth. 2. Toward the latter end of that time S. Clement, sitting in the Chair of S. Peter, expressed his general care over the Church, both toward the East and West: for by a most divine Epistle to the Church of Corinth he prevented a schism threatening its ruin, Ire●. lib. 3. cap. 3. and, as Irenaeus saith, he repaired their Faith much decayed, by declaring to them the Tradition, which he freshly had received from the Apostles. 3. Moreover he supplied these Northwest Regions, principally the Gauls, with Pastors and Bishops, sending S. Nicasius to Roven, Martyr●log. Rom. 11. August. S. Eutropius to Xaintes, S. Lucian to Beauvais, and S. Taurinus to Eureux. Concerning this last we read thus in the Roman martyrologue, Among the inhabitants of Eureux in Gaul there is on the eleaventh of August a commemoration of S. Taurinus Bishop, who having been ordained Bishop of that City by Saint Clement Pope, by his preaching the Gospel propagated the Christian Faith in those Regions, and being illustrious by the Glory of his Miracles, after many labours sustained for the Truth, A. D. 110. he slept peaceably in our Lord. 4. Particular notice is to be taken by us of this Saint, because of a mistake of certain modern Historians, who from a resemblance of the words Ebroicenses and Eboracenses, affirm this S. Taurinus to have been Bishop of York. Cent. Magdeb. 2. cap. 10. f. 222. For thus do the Centurists of Magdeburg write, S. Taurinus was Bishop of York and died a Martyr under the Emperor Adrian, Licinius being then Perfect of the Country: Yea moreover not only Bishop Godwin, but S. Antoninus likewise affirm that S. Taurinus, and S. Nicasius also, passed over into Britain. Neither indeed is it altogether without example that Bishops in those days, out of a common zeal to men's salvation, should change their Seats, and remove their residence whither greater necessities and want of spiritual Light did call them. Broughton hist. l. 1. c. 36. n. 5. And if any credit may be given to the assertion of a Modern Historian, that S. Clement formerly accompanying S. Peter preached the Gospel in Britain, it is not to be doubted but that his care was to promote the good work begun by himself. 5. Yea I find an ancient Manuscript quoted by the R. F. Alford, Alford. vol. 1. p. 95. wherein is contained, how the Church of Britain in the year of Grace one hundred, sent a Legation to S. Clement, desiring him to communicate to them the Order and Rites of celebrating Divine Service. Baron. ad A. D. 102. And Baronius affirms it to be an ancient Tradition that S. Clement set down in Writing the Order of offering Sacrifice instituted by S. Peter, which was afterward in use through the whole Western Church. Isid. l. 2. the office. And long before him S. Isidore affirms the same. True it is that in following times it was lengthened, by additions made to it. IV. CHAP. IV. CHAP. 1. Britain's said to have been divided into Ecclesiastical Provinces by Pope Anacletus in the reign of Trajanus. 2. Such a Division much later. 1. IN the reign of the Emperor Traian, S. Anacletus the Successor of S. Clement in the Chair of S. Peter is said to have divided Britain into five Provinces and Metropoles, ordaining Bishops and Primats in each: and hereto we find our Protestant Archbishop Parker to have given his asassent. Antiquit. Britan. s. 24. The ground whereof is a certain Decretal Epistle long since published under the name of the said Pope, in which a division of Provinces is indeed mentioned, yet without any application to Britain. But the authority of that Epistle being much suspected, yea renounced by several, not only Protestant but Catholic Authors, little credit is to be given to that relation grounded by some upon it touching the said Division: Girald. Cambr. de Meneu. Eccl. jure lib. 2. though Giraldus our Welsh Historian undertake to set down the particular names of the Provinces: calling one Britannia prima, which is the Western part of the Island: the second he names Britannia secunda, containing the Province of Kent: the third Flavia, which is the middle part of Britain, which after the entrance of the Saxons was called Mercia: The fourth Maximia, containing Yorkshire: and the last Valentia, under which were comprehended all the Northern Provinces beyond the brigants. 2. But certain it is that these Titles were not assigned, Vid. Ammian. Marcel. lib. 28. cap. 18. nor this Division made till several ages afterward, under the reign of the Emperor's Valentinian and Valens. As for the present age of Traian, Britain was then divided only into two Provinces called the First and the Second, or as Ptolemy names them, the Greater and the less, and Dio, the Upper and Lower Britain: The former of these contained the Southern parts as far as the River Thamisis, first possessed by the Romans: and the other, the Western Provinces of Cornwall, Wales, etc. V. CHAP. V. CHAP. 1. Tumults in Britain: neglected by Trajan. 2 3. Of King Coellus reigning there: his Character. 4. The Emperor Hadrian quiets Britain: as his Coins testify. 5. This he did, not in person, but by his Officers. 1. TOward the latter end of Traian's reign, Spartian. in Hadrian. c. 5. among other Nations which rebelled against the Roman Empire, Britain is reckoned for one by Spartianus: But the Emperor finding a greater necessity to turn his arms against the Africans and Sarmatians, neglected the Britain's. 2. Now what particular Provinces in Britain those were which at this time attempted to shake off the Roman Yoke, it does not appear. Coellus was yet alive, who is by our Historiographers called King of the Britain's, not as if he were the only King in the Island, but because he was the most considerable in power and wealth, to whom the rest yielded both honour, and some kind of subjection, as in Caesar's time we read the several British Princes then reigning in their respective Dominions did to Cassibelin: and afterward in the Saxon Heptarchy, he that was called [Rex Anglorum] King of the English, had a supereminence over the rest. 3. Now as touching King Coellus, A. D. 120. he is described by our Histories to be a Prince of so benign and peaceable a nature, and withal so affectionate to the Romans, having had his breeding at Rome itself, Polid. Virg. Hist. Lib. 2. where, as Polidor Virgil says, he spent his younger years in the discipline of war and civil literature, and during his reign he showed all respectful submission to the Majesty of that Imperial City, restraining his Subjects from all designs and attempts against it: So that it cannot be conceived that he joined in the said Rebellion. 4. Now though Traian by greater concernments was hindered from reducing the tumultuous Britain's to obedience, A. D. 120. yet his Successor Adrian in the beginning of his reign neglected them not: For there are yet extant ancient Coins made by a Decree of the Roman Senate, wherein is imprinted the British Army with the figures of three Roman soldiers on one side, and on the other the Emperor Adrian's face, denoting likewise his third Consulship, which fell in the first year of his reign. Such Coins were framed and dispersed among the Soldiers as a gratuity, to conciliate their affections to the Emperor: And the figures of the three soldiers imported the three Legions then guarding this Island: the Titles of which were the Second called Augusta, the fourteenth called Victrix, and the Twentieth Legion called also Victrix and Britannica. 5. Notwithstanding these Coins are no proof either of the Emperor's coming then into Britain, or of any battle or Victory gained then upon the Britain's: being only a ceremony of Adrian's assumption to the Empire, partly to oblige the Roman soldiers to him, and likewise to admonish the Britain's, that the New Emperor was mindful of their disorders, which if they continued, he would, as he effectually did three years after, come himself to chastise them. VI CHAP. VI CHAP. 1. julius Severus Governor of Britain. 2. The Emperor Hadrians progress through the Empire. 3.4. A wall made by him in Britain, to exclude the Caledonian Britain's. 5. Hadrian returns out of Britain. 1. IVlius Severus was the Praetor who at this time administered the Province, and governed the Roman Army in Britain, who, for aught appears in story, stood only upon his defence, and made no expedition against the rebellious Britain's in the Northern parts of the Island, A. D. 82. as appears by the following exploits of the Emperor Hadrian. By which it is manifest that King Coellus, whose Dominions lay southward, had no engagement in those commotions. 2. In the third year of his reign the Emperor began a progress through all the Regions of the Empire, to compose seditions, to rectify disorders, and restore discipline through all his armies. He began with Germany, and from thence took a view of France, and the year following passed over into Britain: A general view of whose actions in these Countries is afforded us by Dio. Dio. lib. 69. 3. We will here only mention one memorable exploit in Britain, which was the separating of the peaceable subjects of the Roman Empire from the rest who refused to submit to its yoke. Now whereas julius Agricola had formerly driven the ruder Britain's into the Northern parts of Scotland, and had built forts in the narrow Isthmus between Edinborough frith, and that of Dunbritton, to hinder them from making inroads into the Provinces subject to the Romans, it seems the Britain's had broke through that enclosure, and subdued much of the Country beyond it. A. D. 1●3. 〈◊〉 in Hadrian. 4. Hereupon Hadrian not esteeming it worth his care, or endangering his Army to repel them within their former bounds, contented himself to raise a wall or rampire more Southern than the former, which he continued the space of fourscore miles between Solway frith on the West, and Tinmouth on the East side of the Isle. Which wall made of Turfs, and strengthened with Timber, was afterward repaired by the Emperor Severus, and again changed into a stone wall by Theod●sius Father of the famous Emperor of that name. This was in succeeding times called the The Picts Wall, by reason that those Northern Britain's beyond it became as a distinct Nation, taking their name from their continuing the old barbarous custom of painting themselves, which the civil inhabitants had relinquished. 5. Hadrian the year following was called out of Britain to compose a sedition raised at Alexandria in Egypt: A. D. 124. Therefore he passed back into Gaul, and from thence into Spain where he wintered. Out of Spain the next year he sailed into Egypt, where having quieted the Country, he returned to Rome. VII. CHAP. A. D. 126. VII. CH. 1.2 Persecution raised by Hadrian against Christians: and the occasion of it. 3. He profanes the holy places at jerusalem 4. They remain desolate till S. Helena's time. 5. Modern Sectaries imitate the rage of Heathens against the Cross of Christ. 1. THis laborious circuit made by the Emperor, A. D. 126. though it was very beneficial to the Regions through which he passed, that is, almost the whole Empire, yet it was the cause of great sufferings to the Christians every where; but especially in Palestina, where they were most numerous, that Country being the source of our Religion: and also by reason of the Devotion which all of them bore to those holy places consecrated by the actions and sufferings of our Saviour: to celebrate the memory of which there was continually a confluence of Beleivers from all the quarters of the world. 2. This moved envy in the minds of the jews and Gentiles likewise, upon whose complaints the Emperor not only renewed the persecution of them begun by his Predecessor, but as Sulpitius Severus affirms, imagining that he could destroy Christian Religion itself by injurious defacing the place where it began, Sulpit. Sever. hist. l. 2. he erected in the most sacred place of our our Lord's Passion the Idols of Devils. And because Christians were generally esteemed an offspring of jews, be ordained a Coh●rt of soldiers to keep continual watch to forbid all jews an access into jerusalem. 3. S. Paulinus more particularly says, Paulin. Epist 11. Hieron. Epist. ad Paulin. that on Mount Calvary where our Lord suffered, Hadrian placed the Idol of jupiter: (S. Hierom adds, that on the Rock where the Cross had been placed, he erected a marble-statue consecrated to Venus) and profaned Bethleem, the place of our Saviour's Birth, with the Temple of Adonis. This he did, as conceiving that the Root as it were, and foundation of the Church would be destroyed, if Idols were worshipped in those places in which Christ was born that he might suffer; and suffered that he might rise again; and r●se that he might reign; being judged by men, that he might be judge of mankind. 4. In this desolation did those Holy places lie, Soz●● Histor. lib. 2. ap. 1. till Helena the Mother of the Emperor Constantin out of a pious affection to Christian Religion, thought it worth her pains and industry to search out the Venerable Crosse. But neither that, nor the divine Sepulchre of our Lord were easily to be found. For the ancient Gentiles, persecutors of the Church, labouring with their utmost endeavours to oppress and destroy Christ●an Religion then newly strung forth, A. D. 128. overwhelmed that place by heaping on it a great bank of earth. And moreover encompassing the whole place both of the Sepulchre whence Christ rose, & Mount Calvary where he was crucified, with a great wall in all sides, ●●hy afterwards profaned it by ornaments of their own heathenish fashion. For first they paved it with stones, and then raised up a Temple of Venus, and in conclusion placed in it the Idol of that impure Goddess: This they did, to the end that if any would adore Christ in that place, they might seem to worship Venus; and consequently to process of time the true cause 〈◊〉 m●n had that place in Veneration, would be utterly forgotten. 5. We see here who they were to whom the Ensigns of our Lord's Passion, his Cross and Sepulchre, as likewise the place of his Nativity were venerable, to wit, the ancient Primitive Christians, our British Saint Helena, etc. and to whom they were odious; to envious jews and persecuting Heathens. And yet the abolishing of those sacred Monuments, the scornful reproaches and blasphemies cast on the Cross of our Lord are of late made the proofs of Primitive Reformation. The Cross, Lactant. I●●●it. c. 27. saith Lactantius, was frequently to wicked Princes a principal Motive of persecuting Christians. And the reason is given by S. Athanasius, Athanas. in vita sancti Amo●●●. because by the preaching of the ignominy of the Cross, Idolatry was confounded, and the golden Temple of the Heathens fell to the ground. VIII. CH. VIII. CHAP. 1. Persecution against Christians mitigated: why. 2.3 etc. Several rebellions of jews and their destruction. 1. THis persecution raised by Hadrian was shortly after mitigated, upon occasion of a suggestion made to him by Gr●vianus Proconsul of Asia, A. D. 128. that it was against all law and equity, that persons in all other respects innocent, should only for the name and and Title of a Sect be exposed to the fury of impious multitudes. And moreover there wanted not among the Christians themselves persons of eminence and learning, who employed their pens to write Apologies in justification of the piety and innocence of the Christian Profession: such were Quadratus a Disciple of the Apostles, and Aristides Bishop of Athens. By such means the eyes of many were opened, and men began to consider Christianity, not by the erroneous judgements and rumours of the Vulgar, or the malicious suggestions of jews, but by the sober account given of it by prudent men, and the untainted lives and constant deaths of the Professors of it. These things moved many to approve and embrace it, and the Emperor Hadrian himself to publish an Edict, prohibiting the punishment of any for their Belief, if otherwise they were free from crimes. 2. What effect this mitigation of the persecution probably wrought in Britain we shall presently show. But first we will observe Gods just severity against the most inveterate hatred of the jews, always active and restless to incite and inflame persecutions against innocent Christians. 3. The jews had raised a rebellion in the beginning of Hadrians reign: and with much ado were at last subdued: insomuch as they were forbidden to enter into, or so much as from a far to look upon their City jerusalem: The name of which was by the Emperor likewise changed into Aelia Capitolina, and in it a Temple was built to jupiter. Yea moreover the jews were by a Law forbidden to practise circumcision, thereby to distinguish themselves from others. 4. Upon these provocations a second Rebellion far more violent and largely spread then the former, A. D. 135. Dio in Hadrian. was raised by them, by which, saith Dio, the whole world was shaken and disordered. To oppose them, after that the Emperor's first General, Tinius Rufus, had been unsuccesful, julius Severus was commanded out of Britain, which he had governed several years: and in his place was sent L●cini●s Priscus, favoured by the Emperor for service formerly done against the jews in their first sedition. Concerning whom nothing remains of any exploits done by him: for all his employment was to guard the Wall or Rampire lately raised to restrain the inroads of the rude Northern Britain's. Only there is still extant an ancient Inscription signifying this his promotion, and the cause of it, which Monument was raised by one of his Officers, Q: Cassius Domitius Palumbus. 5. As for the particulars touching the prosecution of the jewish war, the savage cruelties exercised by them, and the great hazards sustained by the Romans, which yet ended in almost an utter extirpation of the jewish Nation, these things not pertaining to our present design, are to be enquired into among the Histories of that Age. We will now return to the Ecclesiastical affairs of Britain happening in this time, which though of small moment, are not therefore to be omitted. A. D. 124. IX. CH. IX. CHAP. 1.2. The death of the British King Coellus: to whom succeeds his Son Lucius, a child. The reason of his name. 3. A message sent from the Britain's to Pope Evaristus. 4. An answer given by his Successor Pope Alexander. 5. Many Baptised in Britain at Granta, or Cambridge. A. D. 124. 1. TOward the beginning of the Emperor Hadrian's reign died the British King Coellus. Leaving for his successor his Son Lucius, a child then of ten years old, who imitating the acts of his Father, possessed the affections of his subjects, being esteemed as a second Coellus. Westmonasteri●●s. ad an. ●. 115. The reverence and love which his Father bore to the Romans seems to have been the cause that he gave him a Roman name, which being derived from Lux (Light) hence the Britain's called him Lever Maur, or a great Brightness, by reason of the joy he brought to his Father, being born to him in his old age, in the thirty seaventh year of his reign, as likewise to the whole Kingdom which esteemed it a great happiness to enjoy a successor to their most beloved King. 2. But Divine Providence seems to have had another design in the appointment of this King's name, intending it for an Omen of that heavenly Light, which in this Prince's time and by his procurement was communicated to the whole Kingdom. But this most signal blessing arrived not suddenly. Though King Lucius, imitating his Father's benignity, expressed much kindness to the Christians, yet he quitted not the superstition of his Forefathers till after many Vocations sent him from God, and many invitations and preparations which by Divine Providence occurring in his time, disposed him by little and little to submit his neck to the easy and most happy Yoke of Christ. What those preparations were, we shall set down in their due place. 3. Our British Historians, Gildas and Nennius, mention a message sent to the Britain's by Pope Evaristus in the latter end of Traian's reign, exhorting them to the embracing of Christian Faith. An occasion and advantage for such a message may seem to have been taken from Traian's mitigating the persecution formerly raised by him against the Christians, A. D. 141. for which purpose he sent his Edicts into all Provinces. No wonder therefore if that Holy Bishop laid hold of this opportunity to recommend that Religion, whose innocence was approved by its greatest persecuters. 4. Yea moreover Albertus Krantzius a late Germane Writer, Krantzius. from what Monuments it does not appear, affirms that King Lucius obtained from Pope Alexander the successor of Evaristus, that the Christian Faith should be preached in this Isle. Which if it be true, we may reasonably impute the occasion of it to the Emperor Hadrians Edict published for the ceasing of persecutions against the Christians. Now that this Holy Bishop did readily comply with so desirable a request, and consequently send Apostolical men to propagate the sacred Verities of our Christian Faith, Broughton. cent. 2 cap. 3. some Writers do hence collect, because about these times our Ecclesiastical Annals do take notice of the coming of S. Timotheus and S. Marcellus with others into Britain, concerning whom we shall treat shortly. 5. Moreover in the most ancient Monuments of Burton Abbey we find, A. D. 141. that in the year of our Lord a hundred forty and one there were baptised in Granta (afterward called Cambridge) nine Doctors and scholars. Now whether this so memorable & publicka Ceremony was performed by any of the Preachers sent by Pope Alexander, is not mentioned in these Monuments. However this is confidently ave●●ed by Gildas, Gild. de Excid. That the Christian Faith did from the beginning entirely remain in Britain till Diocletians persecution. Which saying of Gildas, as Bishop Usher well observes, was seasonably recorded by him, Vsser. Primord. fol. 52. lest any one should think that before the conversion of King Lucius, Christian Religion brought into Britain by the Apostles and their Disciples, had been utterly extinguished. A. D. 147. X. CHAP. X. CHAP. 1. Antoninus Pius succeeds to Hadrian in the Empire: who sent Lollius Vrbicus to repress the rebellious Caledonians in Britain. 2.3. The brigants in Britain rebel: and are pacified: For which the Emperor is styled Britannicus. 1. TO the Emperor Hadrian succeeded Antoninus Pius adopted by him: A. D. 142 Capitol. in Antonin. c. ●. In the beginning of whose reign the Northern rude Britain's took the boldness to break through the wall raised by Hadrian for their restraint, and after a hostile manner made in roads into the Roman Provinces. For the repressing of whom Lollius Vrbicus was by the New emperor sent into Britain to govern the Roman Army: who easily quieted those commotions, and moreover drove back the Britain's within their former bounds, at Edinborough, where he raised a new Wall, in the same narrow space between the Eastern and Western seas, where formerly julius Agricola had for the same purpose built several forts at convenient distances. From which wall the Emperor Antoninus in his Itinerary reckons the utmost limits of the Empire. A. D. 147. 2. A few years after, the brigants (in Yorkshire) upon what provocations it is uncertain, began tumults, and both by Sea and land invaded the Ordovices (in North-wales) a Roman Province. Which injury the others likewise repaid in the like manner. Hereupon Lollius Vrbicus the Roman Praetor, lest this flame of dissension should spread further, timely put both his army and Navy in readiness. Himself lead his Army by land, and Seius Saturninus commanded at Sea: Thus in a short time all differences were composed, and the brigants, who first began the sedition, received condign punishment. 3. Though these two Tumults in Britain are by the Writers of those times only slightly and summarily described, yet it seems they were full of danger and hazard to the Romans, otherwise the Emperor Antoninus by whose directions and authority the war was managed, would not have assumed the Title of Britannicus, as a conqueror of Britain, which Title notwithstanding we find ascribed to him. XI. CHAP. A. D. 160. XI. CHAP. 1. Succession of Popes: Pope Pius establishes the observation of Easter: to whom the Britain's conform. 2 3 4. Of S. Marcellus a Britain: Bishop of Tiers and the first Brittich Martyr: he suffered out of Britain. 1. IN the nineteenth year of the Emperor Antoninus, A. D. 158. being the one hundred fifty eighth year of our Lord, Pope Pius the first of that name succeeded Higinus, the Successor of Pope Alexander. He was the first who by a Decree established the observation of Easter, or the Feast of our Lord's Resurrection on a Sunday, in opposition to the judaizing Christians in the East, who pretending a Tradition from S. john the Evangelist, kepd it precisely on the fourteenth day of the first Moon in March. This▪ we mention here because some Modern Protestants pretending that our ancient British Christians conformed themselves to the Eastern, not Roman custom, do therefore infer that this Island received the Christian Faith, not from Rome, but the East: Which controversy shall be examined in due place. 2. Our Ancient Ecclesiastical Monuments make mention about this time of S. Marcellus a Britain born, and a zealous Apostolical Preacher of the Faith in Britain. Martyr. Ang. 4. Septemb. Concerning whom our English martyrologue testifies that he gathered into a flock the remainders of those who had been converted by S. joseph of Arimathea and his companions, confirming them in the same Faith. 3. This S. Marcellus was afterward ordained Bishop of Tongres and Triers. Miraeus in ●ast. Bolg. 7. junij. Catalogue. Epis. Tre●irens. For before Constantins' time, saith Miraeus, those two Cities were governed by one Bishop. In the Annals of which Church we read, that Saint Lucius King of Britain was made a Christian, and baptised by this Marcellus a Teacher of the inhabitants of Triers. Indeed it is not unprobable that King Lucius might have been instructed in the verities of Christian Religion's, and well disposed to the Profession of it by this Saint: but there are far more authentik testimonies demonstrating that he was baptised by Fugatius and Damianus sent from Rome by Pope Eleutherius, as shall be demonstrated hereafter. A. D. 161. 4. This holy Bishop was the first Britain which suffered Martyrdom, out of the Island, as S. Alban was the first that suffered within it. Mart. Angl. 4. Sept. He is commemorated in our martyrologue on the fourth of September, and in the Gallican martyrologue he is celebrated with an illustrious Elegy. This his Martyrdom happened many years after this time, in a great persecution raised against Christians during the reign of Antoninus his Successor, Marcus Aurelius, when he was absent from Rome, and gone into the Eastern parts then in commotion after he had finished the Germane war. XII. CH. XII. CHAP. 1.2. S. Timothy the son of Pudens preaches in Britain. 3. Of his Sister S. Pudentiana. 4. Who Priscilla was. 1. TOgether with S. Marcellus there came from Rome another illustrious Saint of Noble Birth and plentiful fortunes, all which notwithstanding he despised and relinquished that with more freedom he might preach Christ crucified: This was S. Timotheus, the son of Pudens a Roman Senator, and of his wife, supposed by many to have been the famous S. Claudia, the British Lady, concerning whom we have already treated. He was Brother to Novatus and to S. Pudentiana and S. Pr●xedes, whose memories are anniversarily celebrated by the Catholic Church. 2. The coming of S. Timotheus is a considerable proof that his Mother was a Britain: and for that reason the whole family may justly challenge a place in this History. And because he survived the rest, we will briefly set down what we find in the Ecclesiastical Office touching the two Holy Sisters. Bre●. Roman. 19 Ma●j. A. D. 161. 3. Pudentiana a Virgin, daughter of Pudens a Roman (Senator) with admirable piety practising the duties of Christian Religion, together with her sister Praxedes, sold her patrimony, and distributed to the poor the mon●y arising from thence: giving herself wholly ●o fasting and prayer. By her endeavours and zeal her whole family, consisting of ninety six persons, was converted to the Faith, and baptised by Pope Pius. And whereas by an Edict of the Emperor Antoninus public Sacrifices of Christians were forbidden, the Holy Pope celebrated the Divine Mysteries together with other Christians in the house of Pudentian●: who kindly entertained them all, affording them all things necessary for their sustenance. Thus continually employing herself in these offices of Piety she departed out of this life, A. D. 162. and on the fourteenth of the Calends of june (in the year of our Lord one hundred sixty and one) she was buried in the Sepulchre of her Father in the Coemitory of Priscilla situated in the Salarian way. 4. Priscilla here mentioned, by whom a Coemitory or common place of burial for Christians had been bestowed, was the Mother of Pudens and Grandmother of this holy Virgin. From her probably it was that her Mother Claudia, took her name. For as she being a Captive attending King Caractacus when he was taken prisoner by Ostorius, she changed her British name into Claudia, out of regard to Emperor Claudius: so being married to Pudens she it seems once more changed it for another, peculiar to her husband's family. XIII. CHAP. XIII. CH. 1.2. The death of Novatus Brother of S Timothy and S▪ Pudentiana, signified in a l●tter from the Holy Priest Pastor▪ S. Timothy in Britain. 3. S. Timothy's Answer: who leaves to the disposal of his Sister S. Praxedes the state left by their Brother. 4 5. She dedicats the Baths of Novatus or Timothy, into a Church where Christians assembled. 6. Why Churches in Rome called Tituli. 1. THe next year followed the death of Pudentiana's Brother Novatus. A. D. 162. Concerning which the ancient Ecclesiastical Monuments have still preserved a letter written by the Holy Priest called Pastor, directed to S. Timotheus then absent from Rome, and employed in the Apostolic Office in Britain: the tenor of the Letter is as follows: 2. Pastor a Priest to his follow Priest Timotheus, ●he Letter of Pastor to S. Timotheus. health in our Lord. The Venerable Virgin Praxedes was in great affliction for the death of her Sister Pudentiana. Whereupon many honourable Christians together with our Holy Pope Pius came to her to comfort her. There came likewise to her for the same purpose Novatus your Brother, who is also our Brother in our Lord, and gave her much consolation: and moreover by his liberality he greatly refreshed many poor Christians, ministering to them plentifully of his wealth. Being with his Sister, he earnestly desired that by her prayers he might obtain mercy from our Lord. He likewise, together with our most blessed Bishop Pius, doth frequently commemorate you at the Altar of our Lord. About a month and twenty eight days days after he was departed from the Virgin Praxedes, he fell sick Now our Bishop Pius together with the Virgin Praxedes having a solicitude for all Christians, they enquired where the Man of God Novatus was, since he appeared not in the Congregation: And they were informed that he was detained thence by sickness: then were all very sorrowful. Hereupon the Blessed Virgin Praxedes said to our Bishop Pius, If it be your Holiness pleasure let us go to him: for by your visitation and prayers I do assure myself our Lord will save him. Upon this her proposal it was resolved accordingly: and at night we together with our Bishop Pius, and the Virgin of our lord Praxedes, went to the Man of our Lord Novatus. And when this Holy man heard that this assembly was come to see him, he gave thanks to our Lord for the comfort he received by the Visitation of the Holy Bishop Pius, together with the Virgin of our Lord, and all the rest of us. Thus we remained in his house eight days and nights. And during the time we were with him, he expressed his Will and pleasure to be, to bequeath to yourself and the Blessed-Virgin Praxedes all his estate: and on the thirteenth day following he departed to our Lord. Of these things we together with holy Pius Bishop of the Apostolic See and the Virgin Praxedes, thought meet to give you an account by these our letters, to the end you might acquaint us with your pleasure, how you would have the estate of your Brother Novatus disposed, that your appointment may in all things be observed. Sent by Eusebius a Subdeacon of the holy Roman Church. 3. To this Letter S. Timotheus his Answer follows, though short, yet full of piety and perfumed with the simplicity and Christian Charity of that age. Timotheus to his Brother and fellow priest Pastor, and to his most holy Sister Praxedes, health. We being desirous in all things without delay to express our service, beseech your holiness to recommend us to the Memory, and intercession of the Holy Apostles, the holy Bishop Pius, Prelate of the holy Apostolic See, and all the saints. I your humble servant perusing the letter you were pleased to direct to me, am more abundantly filled with joy: For my soul always was, and still continues resigned to yours. Wherefore your Holiness may take notice, that the same is pleasing to us your servant, which was agreeable to our Brother Novatus, namely that what he bequeathed to me, should be at the disposition of the holy Virgin Praxedes: and therefore hereby you have full power to employ the said legacy which way soever shall be thought good by you and the said holy Virgin. 4. Now what was the success of this holy negotiation appears in the ancient Acts of the same Pastor in these words, Act. Pastor. Having therefore received this Epistle, we were filled with joy, and presented it to the Holy Bishop Pius, to be read by him. Then the blessed Bishop Pius gave thanks to God the Father Almighty. At the same time the holy Virgin of our Lord Praxedes, having received such power (from her Brother Timotheus) humbly besought the Blessed Bishop Pius that he would dedicate a Church in the Baths of Novatus, at that time not frequented: because in them there was a large and spacious Edifice. To this request Bishop Pius willingly yielded, and dedicated a Church in the Baths of Novatus at Rome in the street called The Bricklayers street, where likewise he constituted a Roman Title, and consecrated a Font for Baptism on the fourth of the Ides of May. 5. These Baths here named from Novatus, have elsewhere their title from S. Timotheus, being situated on the Mountain at Rome called Viminal. To this place it was, before a Church was solemnly consecrated, that Christians usually repaired, but privately, for the celebration of holy Christian Mysteries: as we find in the Acts of S. justin the Philosopher and Martyr: For being examined by the Perfect of Rome concerning the place in which the Christians made their Assemblies, his answer was, I have hitherto had my abode near the house of one Martius, at the Bath named The Timothin-bath. For which Assemblies, Act. justin. ap. Bar. A. D. 165. having been forbid by the Emperor, the same justin four years after suffered Martyrdom. 6. Now Whereas in this relation made by the holy Priest Pastor, there is mention of a Roman Title constituted by Pope Pius; we may observe that in the first infancy of the Church, those who were ordained Priests to celebrate Divine Mysteries, were not confined to any fixed residence, but exercised their function in several places, as occasion presented itself: But about the year of our Lord one hundred and twelve S. Evaristus Pope assigned to each Priest a peculiar Cure and Parish in Rome, which were called Tituli, or Titles, so named from the Ensigns or Marks set on the places where they assembled: which in the ancient Churches were Crosses, erected to signify that such buildings were appropriated to Christian Worship. A. D. 166. XIV. CH. XIV. CHAP. 1. The death of Antoninus Emperor, to whom succeed Marcus Aurelius and Lucius Verus. 2. The death of S. Praxedes. 3. Persecution raised by M. Aurelius at the instigation of Philosophers. 1. THE same year with S. Novatus, did the Emperor Antoninus likewise end his life: A. D. 163. to whom succeeded Marcus Aurelius, called the Philosopher, and Lucius Verus: so that the Roman Empire was jointly governed by two persons, with equal authority. A. D. 164. 2. In the second year of the reign of these Emperors died the holy Virgin Praxedes. Concerning whom thus the Holy Priest Pastor continues to write: Two years and eighteen days after this Church was dedicated, there was a great persecution raised against Christians, to the end to force them to worship Idols: and many were crowned with Martyrdom. Now the holy Virgin of our Lord Praxedes, being fervent in the Holy Ghost, secretly concealed many Christians in the said Title, or Church: whose bodies she strengthened with food, and their minds with exhortations proceeding from God's spirit. Then information was given to Antoninus (that is, M. Aurelius) that Christian assemblies were made in the house of Praxedes. Who sent Officers and laid hold on many, among which was Symitrius a Priest, with twenty two more: All which he commanded to be put to death in the same Title, without any examination. Whose bodies the blessed Virgin Praxedes took by night, and buried them in the Coemitery of Priscilla on the seaventh day of the Ides of june. After this the Holy Virgin became much afflicted in mind, and with many groans prayed unto our Lord that she might pass out of this life; whose prayers and tears found access unto our Lord jesus Christ. For on the thirty fourth day after the Martyrdom of the foresaid Saints the consecrated Virgin went unto our Lord, on the twelfth of the Calends of August. Whose body I Pastor a Priest buried next to her Father in the Coemitery of Priscilla in the Salarian way: where at this day the Prayers, and devotions of Saints are frequently exercised. 3. This persecution was begun chiefly at the instigation of Heathen Philosophers, especially the inhuman, beastly Sect of the Cynics. For by reason of the Emperor's studiousnes and profession of Stoical Philosophy, such persons had easy admittance to him. Among whom Tatianus a learned Christian in that time takes notice of one infamous Cynic called Crescens, whose vanity, luxury, cruelty and profaneness is well described by him: and S. justin Martyr in his Oration publicly pronounced before the Senate, mentions the same Cynic with contempt and indignation: as it were prophesying his Martyrdom following, and procured by those Sycophants. XV. CHAP. XV. CH. 1.2. Of S. Timotheus: his death by Martyrdom at Rome. 3. A Letter of Pope Pius signifying this, etc. 4. His universal care over the Church. 5.6. A second Letter of the same Holy Pope. 7. Great care of Christians touching the Sacred bodies of Martyrs. 1. THus we have the sum of what is in Ecclesiastical Monuments delivered touching three holy children of Pudens a Roman Senator, and his wife Claudia Priscilla: in the Acts of whom our Nation has an interest, partly in regard of their Mother a British Lady, as likewise their Brother S. Timotheus, who besides his general Apostolical Office exercised in this Island, had no doubt a great influence in disposing King Lucius to the embracing of our Christian Faith. 2. Now besides this general Character of this our Saint, there is little extant touching S. Timotheus, but only that the year after his devout Sister Praxedes death, he returned to Rome, where also he became a happy prey to those sensual savage Philosophers, and in the following year gloriously ended his life by Martyrdom, together with another worthy companion called Marcus. Rom. Mart. 24. Mar. This appears both in the ancient Roman martyrologue on the twenty fourth of March, as likewise an Epistle written by the Holy Pope Pius to justus Bishop of Vienna in France. 3. The Copy of which Epistle is as followeth: Epistle of P. Pius. Pius Bishop of Rome to his Brother justus Bishop. Before thou didst depart from Rome, our Sister Euprepia, if thou dost well remember, assigned the Title of her house for maintaining the poor: where we abiding with our poor brethren do celebrate Masses. Now we are desirous to be informed concerning thy affairs, most happy Brother, since thou tookst thy journey to that Senatoriall City of Vienna: as likewise with what success thou hast spread abroad the seed of the Gospel. Those Priests which had their first education from the Apostles, and have continued to our days, with whom also we divided the care of preaching the word of Faith, having been called by our Lord, do now repose in their eternal mansions. Saint Timotheus and Marcus have ended their days by a happy conflict. Take care, dear Brother, that thou follow them by imitating their zeal, and freeing thyself from the chains of this world. Make haste to obtain with the Holy Apostles the everlasting palm of victory: that palm which S. Paul attained by a world of suffering; and S. Peter also, from whom the Cross itself could not take the love of Christ. Soter and Eleutherius, worthy Priests salute thee. Salute the Brethren who live with thee in our Lord. Cherinthus, Satan's prime Minister, seduces many from the Faith. May the Grace of Christ dwell for ever in thy heart. 4. In this Epistle we see what a general care this holy Bishop expresses, and how his solicitude for the salvation of souls is not confined to Rome or Italy only. As likewise how he professes that he divided the care of propagating the Gospel to Priests subordinate to him. So that it cannot be doubted but that S. Timotheus his employment in our Lord's Vineyard in Britain proceeded from his care, and was accompanied with his benediction. A further proof whereof is afforded us in another letter of his to the same justus Bishop of Vienna, which we here set down. A second Letter. 5. Pius Bishop of Rome, to his Brother justus Bishop, health. Attalus is arrived here, bringing with him the Epistles of the Martyrs there: whereby he has filled our hearts with inestimable joy for their triumphs. He acquainted u● that our holy Colleague Verus has victoriously triumphed also over the Prince of this world: and that thou art seated in his place in the Senatoriall City of Vienna, being clothed with Episcopal Vestments. Be careful therefore faithfully to discharge in our Lord the Ministry which thou hast received. Let not thy diligence be wanting decently and reverently to bury the bodies of the Martyrs, as the members of Christ: for the Apostles treated S. Steven. Visit the prisons of the Saints, and take care that none of them lose the fervour of their Faith. Approve holy Martyrdoms by the light of the Holy Spirit in thee. Encourage and incite them to continue constant in the Faith. Let the Priests and Deacons observe thee, not as a Master, but as a Minister of Christ. Let thy piety and holiness be a protection to the whole congregation under thee. Our brethren, whose names Attalus will acquaint thee with, are freed from the Tyrant's cruelty, and now rest in our Lord. Pastor the Priest hath built a Title (or Church,) and is happily dead in our Lord. Know, O most blessed Brother, that it has been revealed to me, that the end of my life approaches shortly. One thing I earnestly beg of thee, that in the holy Communion thou wilt not be unmindful of me. This poor Senate of Christ at Rome salutes thee. I salute the whole assembly of Brethren with thee in our Lord. 6. That which this holy Pope mentions of his approaching death, A. D. 161. was by the event proved to have been a Divine revelation, for the year following he was crowned with Martyrdom, after he had sat ten years: And Anicetus a Syrian succeeded him. A. D. 170. 7. As touching that advice concerning the Bodies of Martyrs, several examples of those Primitive times demonstrate, that what he there advises, was no superstitious invention of his own, as our Modern Separatists do call it, but a duty received from the Apostles. Such reverence did the Church of Smyrna express to the Relics of S. Polycarpus, who was martyred two years after S. Pius: as appears in their Epistle relating the circumstances of his blessed death. The malicious jews would have persuaded the Roman Precedent to have refused the holy Martyr's body to the Christians of Smyrna, lest, said they, Euseb. Histor. lib. 4. ●ap. 14. they should forsake their crucifica God, and worship Polycarpus for a God: for these miscreants could not distinguish a sacred Veneration due to holy Relics, from that Supreme adoration, which belongs only to God: But those holy Primitive Christians were better instructed, Ib. for thus they write; We (say they) have reposed the bones of Polycarpus, more valuable to us then precious stones, and purer than gold, in such a place as is decent and becoming: Where being all of us assembled, God will give us the grace to celebrate with all possible joy and exaltation the day of his Martyrdom, as being indeed the day of his more happy Nativity. XVI. CHAP. XVI. CH. 1. Commotions in Britain: pacified by Calphurnius Agricola. 2.3. Long and dangerous war in Germany. A victory miraculously obtained by the Prayers of Christians. 4. Successions of Popes. Touching King Lucius. 1. IN the eighth year of the reign of M. Aurelius and L. Verus, A. D. 170. the Northern part of the Empire, especially in Germany and Britain, was cruelly agitated with tempests of seditions and wars. Capitoliu. in Aurelio. In Britain the Northern Province of the Ottadini (about Berwick) broke out into open rebellion: for reducing of whom Calphurnius Agricola was sent into the Island, upon whose approach the rebels quickly submitted. And all that remains besides to keep alive his Memory, is an Inscription upon a Pillar raised by A. Licinius, wherein Calphurnius Agricola's name is engraved: Which Pillar is dedicated to the Syrian Goddess (Dea Syria,) worshipped, it seems, by the Romans in that place. Seld. de D●s Syr. 2. cap 2. Concerning which Goddess the reader may consult our learned Mr. Selden in his Treatise of that argument. 2. But the Germane war was more lasting and doubtful: which not belonging to our present design, A. D. 180. the relation of it must be sought for in the Roman Historians of this age. Yet one circumstance in it, conducing much to the glory of Christian Religion, must not be omitted. Which was the saving of the Emperor and the whole Roman Army, not only from a certain destruction by the Germane Nations, A. D. 176. (the Marcomanni, Catti, etc.) by whom they were enclosed, but from a more irresistible enemy, extremity of thirst: All this obtained by the Prayers of Christian soldiers, not only interrupted all persecution of them, but obliged the Emperor by his public Letters sent into all Provinces to profess his gratitude for so eminent a deliverance. 3. The particular circumstances hereof we shall refer to the following Book, the argument whereof will be the happy and glorious conversion of our British King Lucius to the Christian Faith: To effect which, this so wonderful, public and unquestionable a miracle, no doubt much conduced. Now this conversion having been perfected in the beginning of the reign of the Emperor Commodus, who succeeded his Father M. Aurelius, which was four years after this stupendious deliverance of the Romans, our Ecclesiastical Monuments afford us little for the furnishing that space of time. Therefore we will only add, for a distinct clearing of Chronology, the succession of the Bishops of Rome since the last mentioned Pope Pius the first of that name. 4. To Pope Pius therefore, having sat somewhat more than nine years, and dying in the year of our Lord one hundred sixty six, succeeded S. Anicetus, to whom after nine years succeeded S. Soter●, who having for the space of five years filled the Chair of S. Peter, had for his next Successor S. Eleutherius in the year of our Lord one hundred and eighty: in the third year after whose assumption to the Apostolic dignity King Lucius, A. D. 180. than an old man, for he had reigned fifty eight years, by God's mercy and grace, had his youth renewed like an Eagle, being born again by Baptism, and made an heir of an everlasting Kingdom. THE FOURTH BOOK OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAP. 1. The Conversion of the British King Lucius in his old Age. 2.3. Several Motives thereto. 4. Edicts of former Emperors in favour of Christians. 5. An example of the Emperor Antoninus his Edict. 1 KING Lucius had now governed the Britain's almost threescore years, having begun his reign in the tenth year of his age, when Almighty God at last subdued his heart to the belief and obedience of his Gospel. It may perhaps seem strange he should hold out so long against the Truth: but yet if we consider the tenaciousnes of humane nature to inveterate customs, especially such as are agreeable to flesh and blood, and likewise the horrible scandals and prejudices which then were cast on Christian Religion, which even without such prejudices, is extremely contrary to our natural inclinations, it is to be esteemed no less than miraculous, that a great King in such times as those were, should have the courage to be the first example, and this in his old age, of submitting a Sceptre and Crown to the spiritual Sceptre of Christ's Kingdom. 2. Besides his so long experience of the innocence, humility, patience and peaceable dispositions of his Christian subjects, we may suppose the principal Motives inducing him to yield at last to the exhortations of many Apostolic Preachers, such as were S. Aristobulus, S. Marcellus, S. Timotheus, etc. to have been two; First the Testimonies that the Emperors themselves, though otherwise Enemies to the Christian Faith, gave to the Professors of it: Next the wonderful testimony that God gave thereto by rescuing the then reigning Emperor from unavoidable destruction by the prayers of his Christian soldiers. 3. As touching the former Testimonies of Emperors, they are the more weighty, because given not out of any worldly respects, but purely out of a conviction of the innocence of poor persecuted Christians, after all severity, rigour and cruelty had been used toward them to force them to renounce their Profession. Moreover these Emperors were not such as Nero, Vitellius or Domitian, whose favour to Christianity would have been a disgrace and prejudice to it: But Princes venerable to the world for their prudence, courage, and zeal likewise to their own superstition; Such were Nerva, Trajan, Hadrian, Antoninus Pius, and Marcus Aurelius. A. D. 181. 4. We will here insert only one Edict of the Emperor Antoninus, by which we may gather the tenor of the others. It is extracted out of the Writings of S. justin the Philosopher and Martyr, who then flourished. The form thereof is as followeth. 5. The Emperor Caesar Titus Aelius Hadrianus Antoninus Pius Augustus, Highest Priest, this fifteenth time possessed of the tribunitial Power, and this third time Consul, Father of his Country. To the people of Asia, Health. I am assured that the Gods will not permit those men to lie hid in obscurity, who refuse to pay due honour and worship to them: for they themselves will far more severely punish such, than you can. And you do not consider that by molesting and tormenting those men whom you call impious, and charge as enemies to the Gods, you thereby do the more confirm and increase their Religion. For to them it is a thing more desirable to be accused as criminal, and to lay down their lives for their God, then to enjoy the present life with worldly contentment. Hence it comes to pass that by exposing their lives in this manner they obtain over you a more illustrious Victory, then if they should perform whatsoever you require of them. Now as concerning the Earthquakes which both in late times, and at this present also do happen, I judge very reasonable to give you some admonition. Whensoever such calamities befall you, you are presently disheartened and in despair, and you impute to their Religion, as if it alone was the cause of all misfortunes happening to you. On the other side, whensoever any such accident befalls them, they are thereby incited to a more constant and firm trust in God: Whereas all that while you either loose all knowledge of God, and utterly despise all sacred duties, not only refusing to pay the worship and service due unto the Deity, but greivously vexing, and to the death pursuing those who do observe and reverence him. Now several Magistrates and Governors of our Provinces have heretofore written letters in the behalf of those innocent men to our most holy and deified Father Hadrian. To whom his Answer and Rescript was, That no further trouble or molestation should be given to those men, except they should otherwise be found guilty of any crime, or that they had a design prejudicial to the Roman Empire. Many have likewise written to me in their favour, to whom my Answer was, That I assented to the Ordinance and Will of my late Father, And my pleasure is, That if any shall hereafter offer any injury or vexation to any Christian, upon this account that he is a Christian, the person so persecuted, though he be found to be indeed a Christian, shall be presently acquitted: and his accuser shall undergo a just and due punishment. 6. This Edict though in this Copy directed only to the Eastern Provinces, where the malice and petulancy both of jews and Gentiles, Enemies to Christianity, was more violent, yet no doubt had its effect in all other places also: For besides that the cause of Christians was every where the same; Edicts of this nature were sent over the whole Empire, as we shall see in another of the same nature published by M. Aurelius, and presently to be produced. And however, all Christians no doubt would be zealous to make use of the advantage that such Edicts gave them to justify their Religion, and clear it from all prejudices cast upon it: For what could the most learned among the Christian Writers in their Apologies invent more honourable and more advantageous to recommend the Christian Faith, than this Heathen Emperor here published to all the world? It cannot therefore be doubted, but that such Testimonies from Enemies of such Authority had great influence on the minds of all considering moderate Heathens, though otherwise less disposed to embrace the Truth than King Lucius was, who from his Ancestors inherited a spirit not only of civility and courtesy to all, but likewise of a particular kindness and liberality to Christians. II. CHAP. II. CHAP. 1.2. etc. The Wonderful deliverance of the Emperor Aurelius and his Army by the prayers of Christians: particularly related out of Dio, etc. 4.5. Dio wrongfully ascribes this Victory to a Magician. 6.7. The Emperors own true relation of it. 8.9. This an occasion of the Conversion of many▪ particularly of King Lucius. 10. Mistake of the Centuriators of Magdeburg. 11.12. Eusebius his testimony of the Conversion of many (in Britain.) 1. BUT another far more powerful and efficacious Testimony to the Truth did Almighty God himself at this time give to all mankind, by delivering not the Emperor alone, but his whole Army, yea in a manner the Empire itself, upon the prayers of his Christian servants, from destruction otherwise inevitable. 2. The state of the then present affairs and danger is thus described by Dio a Roman Historian living in those times, Dio in Marc●. lib. 71. and a bitter enemy to Christians; The Emperor Marcus (saith he) after many and great battles fought in Germany, and no small dangers undergone, at last subdued the Marc●manni and jazyges. After which arose a new and sharp war against a Nation called Quadi: From which war ensued a Victory to the Romans, happy beyond their hope, being indeed obtained by a miraculous favour of God: For the Romans in the midst of the battle being brought into extreme danger, were saved after a wonderful manner, & merely by a special Divine assistance. For being narrowly enclosed on all sides by the Quadi, though, where the places were commodious, they fought valiantly▪ yet the Barbarous Enemy delayed the deciding the business by a general battle, hoping, without the hazard of a combat, to see them be destroyed by the extremity of heat and thirst: For by the advantage of their multitudes having seized on all passages, they had so shut them in, that they could not come to any water. Now the Romans being brought into these extreme difficulties, and tormented both with diseases, wounds, a burning heat of the Sun and intolerable thirst, so that they could neither fight, nor draw off from the place, but were forced to stand still in their arms exposed to the fiery beams of the Sun: On a sudden there was a gathering together of many clouds, from which descended wonderful great showers of rain refreshing the Romans, which could be imputed to no other cause, but a special immediate favour of God. Ibid. 3. Thus writeth Dio: and hereto adds, that the Romans being encouraged by so unexpected an assistance of heaven, valiantly set upon their enemies astonished at such a miracle, who immediately fled, and in their flight as many were killed by lightning, thunderbolts and stones falling from heaven, as with their enemy's swords. So that it was notorious to all the world that this so great deliverance and victory was the work not of men, but God only. 4. Now though evidence hereof extorted from Dio a free confession of Divine goodness, yet his malice and envy against the Christians incited him to attribute this Miracle rather to Magic more powerful than his God Mercury, then to the true God of the Christians. For to the forecited account, he adds this conclusion: Dio ibid. The report is (saith he) that a certain Egyptian Magician called Arnuphis, who was then attending on the Emperor Marcus, did by Magical arts invocate Mercury, especially that Deity which rules in the air, and other Demons, and by their assistance forcibly procured such showers. But X●philin the abridger of his History, evidently convinces this imposture, Xiphilin. ibid. by showing first that the Emperor was never addicted to the delusions of Magic, or affected with the society of the Professors of such arts: And afterwards declaring the true circumstances of the matter, to this effect: Marcus, saith he, having in his army one Legion consisting of soldiers which came from Melitine (in Armenia) and were all of them worshippers of Christ: There came to him, being in great fear what would bec●me of his Army, and at a loss what course to take, the Pre●ect of his Praetorian ●ands, who told him, That there was nothing so difficult but those which were called Christians could obtain from God: of which Profession there was then present in the Army one entire Legion. Marcus being thus informed, desired the Christians to make supplication to their God in behalf of the Army. Which assoon as they had done, God immediately granted their prayers, and with the same showers destroyed the Enemies, and refreshed the Romans. Hereupon Marcus wonderfully astonished with these things, by a public Edict honoured the Christians, and called that Legion the Thundering Legion. And to this effect an Epistle written by the Emperor himself is extant to this day. 5. This was the true Narration of this wonderful deliverance, which is confirmed by the Testimonies of several learned Christians in their public Apologies for their Religion immediately after that time, such were Apollinaris▪ Bishop of Hierapolis cited by Eusebius, and S. Gregory Nissenus, Euseb. hist. G●rg. Niss. in oration. in 40. Martyr. Tertull. Apol. c. 5. ad Scapul c. 4. and likewise Tertullian in his works still extant. Which is a proof undeniable of the Truth of these things: because otherwise their alleging of so famous an accident in the times when if their allegations had been false, they might evidently have been convinced of most impudent forgery, this would instead of pacifying, have more enraged their persecutors against them. 6. But a Witness beyond exception is the Emperor Marcu● himself, though a Heathen, who testifies, not by report or hear-say, but what his eyes had seen: This he does in a public Letter or Edict in favour of Christians, which he commanded to be sent through all the Provinces of the Empire. This is that Epistle mentioned by Xiphilin: the tenor whereof is this: 7. The Emperor Caesar Marcus Aurelius Augustus Antoninus, The Epistle an● Edict of the Empero●r M. Aurelius in favour of Christians. Germanicus, Parthicus, Sarmaticus, High Priest, in the twenty eighth year of our tribunitial Power, and our third Consulship, Father of our Country, Proconsul, To the Senate and People of Rome, sends health. I have given you information touching the greatness of our present design and resolution, and all the occurrents which successively happened to me in Germany, both in our combats and Seiges. Truly when I was at Carnutum, our Scouts informed us that there approached within the space of nine miles no fewer than seaventy four Ensigns of our Enemies. And the same thing did Pompeianus our General declare to us, which ourselves likewise saw. Now having in our Army only four Legions, the First, the Tenth, the Twinn-Legion, and that of the Ferentarij, and there being in our Enemy's Camp no fewer than nine hundred seaventy seven thousand, when I compared our small forces with the vast multitudes of our Barbarous Foes, I addressed my prayers and vows to our Roman Gods: But when I saw that I was neglected by them, and that the Enemy began to overcharge us, considering the small number of our own forces, I sent to call the Christians, which were not a few in our Army, whom I both by prayers and threats also urged to assist us: But threats were neither needful, nor indeed seemly, as I perceived afterward, when I found how powerful they were. For they undertaking our defence, did not set themselves to provide themselves of weapons, or to make use of arms or Trumpets: For to put their trust in such things is not acceptable to that God, whose name, cause and honour they always carry in their hearts. Therefore it is just that we should acknowledge those to be safely protected by God whom formerly we esteemed to be impious and enemies to him. For having cast themselves prostrate on the ground, they offered their prayers not only for me, but for the whole Army, that some remedy might be sent us to assuage the hunger and thirst with which we were tormented: For, for the space of five days we had not drunk any water, there being none best among us, nor any means to procure any, we being closed round about with Mountains in the very heart of Germany. Now assoon as these Christians had cast themselves on the ground; and addressed their Prayers to that God of whom I was ignorant, immediately there fell from heaven abundance of rain, which to us was cool and refreshing, but to the Enemies of the Romans it was accompanied with hail in the likeness of fire, and with thunderbolts. Thus that God who cannot be overcome or resisted, was in a wonderful manner readily propitious to their prayers and supplications. For this reason let us freely permit such as these to be, what they profess, Christians, lest we force them by their prayers to obtain such weapons from heaven against us. My judgement and sentence therefore is, That none be questioned or called into judgement upon this charge that he is a Christian. So that if any one shall be found to lay this as a crime to any one, that he is a Christian, let it be made known to the person accused for being a Christian, in case no other crime be objected to him, that he is to be presently dismissed and acquitted: and let him that accused such a Christian, be burnt alive. Whosoever therefore professes himself a Christian is hereby freed from any danger in that regard threatened against him. Neither let the Magistrate who governs the Province, endeavour to make him renounce his Profession, or any way abridge his liberty. And my Sentence moreover is, That this Edict be further established by a Decree of the Senate, and publicly exposed in the common place of Trajan, that any one may read it. Let Vetrasius Pollio likewise Perfect of the City take order that this Constitution be sent into all Provinces: Neither let any one who has a mind to take a copy and make any use of it, be prohibited so to do. Fare ye well. 8. The Emperor not content with celebrating so advantageously the wonderful power and goodness of the true God by Edicts and Writings published to the whole world, proceeded to a yet more illustrious expression of his gratitude: And because Edicts were only in force for the present age, he to eternise the memory of so great a deliverance, raised up in a spacious place at Rome a vast Pillar, on which was graved the whole History, to be read by all future times. 9 Now such a Confession of the impotency of the Roman Deities, and the Omnipotency of the true God worshipped only by Christians, a Confession made by the most wise, learned and virtuous Emperor that ever assumed the Title of Caesar, this, no doubt, had a strange influence on the minds of a world of per●ons in all the Provinces of the Empire, to incline them to conform themselves to the Emperor's judgement, though worldly interests made his practice contradict his judgement. Hence it came to pass that the numbers of Christians wonderfully increased at this time, and those not only of the vulgar rank, but persons of honour and esteem in the world: as we read in Tertullian, a Christian Writer of the next Age: Tertull. Aprlog. cap. 37. We, says he, who are counted Externs by you, do yet fill all your places, your Cities, Isles, Castles, Free Towns, Camps, Tribes, Corporations, Palaces, Senates and places of judicature, etc. 10. No wonder then if our British King Lucius, so well prepared before, having been informed (as our Historian Bale writes) by the Emperor's principal Officers Trebellius and Pertinax, Bal. cent. 1. cap. 19 sent by him into Britain, not only of the late miraculous deliverance, but how a great number of the Roman Nobility and Senators had thereupon given their names to Christ: No wonder, I say, if he being convinced in judgement, and not deterred by the Roman Civil power, at last submitted his neck to the same easy yoke. Magdeburgens. cent. 2. c. 2. But whereas the Centuriators of Magdeburg mistaking this passage of Bale, do affirm that Pertinax and Trebellius were themselves converted to the Christian Faith, and thereby an occasion of King Lucius his conversion, this evidently contradicts the current of the Roman History. Eor Pertinax who in these times was sent the Emperor's Lieutenant into Britain, he after the death of Commodus who succeeded M. Aurelius his father, was chosen Emperor, and not the least intimation is given by any Historian, that he was affected to Christian Religion. As for Trebellius a person unknown in the History of these times, for he could neither be that Trebellius Maximus, who governed Britain in the year of our Lord sixty seven, nor probably that Cneus Trebellius the Emperor's Lieutenant here in the year one hundred and eighteen, concerning whom we find in no Monuments any ground of suspicion, that either of them became Christians. 11. For this reason we cannot afford him a place among those illustrious persons, concerning whom Eusebius thus writes, Euseb. hist. lib. 5. c. 20. At the same time when Commodus governed the Roman Empire, our Religion was brought to a quiet and peaceable state, through all the Churches in the world. Yea moreover the Word of salvation did then so attract the minds of all sorts of men to the holy Religion which teaches the worship of the only true omnipotent God, Creator of all things, that at Rome itself (and in the Roman Empire) very many persons illustrious for their birth, and flowing with wealth, embraced that Truth which brought salvation to them, and moreover drew to the same Holy Profession their whole families and kindred. A. D. 182. 12. By which expression the Historian seems in the opinion of Baronius, Bayon. A. D. 183. n. 3. to have principally pointed at this famous Conversion of Britain: For, having with all diligence searched into Ecclesiastical monuments he professes he could could not find out any to whom that passage in Eusebius could be applied, except our British King Lucius, whose name is commemorated in the ancient Martyrologes usually read in Churches. Neither is it any wonder that Eusebius should either be ignorant, or silent concerning the particular affairs of Britain, concerning which, as may be showed by many Examples, he treats very negligently. But enough hath been said touching the motives probably inducing King Lucius at this time publicly to embrace the Christian Faith: We will consequently declare the manner and order of the said King's conversion, accompanied with that not only of his family, but generally his whole Kingdom. III. CHAP. III. CHAP. 1. A History of the Conversion of Britain anciently written by Elvanus Avallonius, lost. 2. The Relation of Bale and the Magdeburgenses concerning it. 3.4.5. etc. King Lucius being unsatisfied in his old Religion, demands instruction of Pope Eleutherius: And why he has recourse to him. A. D. 182. Rad. N●ger in Chronic. A. D. 179. §. 17. Bal●. 1. IF the Ancient History of Elvanus called Avallonius (that is, of Glastonbury) mentioned by Radulphus Niger in his Chronicle, and ●ale, who is said to have lived in these very times of Antoninus the Philosopher, Commodus his son, and Pope Eleutherius, and to have written a Book of the Original of the British Church, if this History, I say, were still extant, we might with more assurance proceed in the relation of the particulars touching this most happy conversion of our Country: Whereas now we must content ourselves with gleaning out of less ancient Writers such parcells as they will afford us to make up the following Narration. Notwithstanding since we cannot charge them with delivering to posterity their own inventions, we ought to receive their scattered Records as the Relics of ancient Tradition, extracted out of Primitive Histories, now swallowed in the gulf of time. 2. Now in our Narration, that we may approve our sincerity, we will not neglect the judgement and testimonies of such Modern Writers as have searched into Antiquity, Bale. cent. 1. cap. 19 though otherwise averse from Catholic Religion. Among which thus writs Bale, King Lucius, says he, was it seems, scandalised at the meanness and Poverty of Christ, as the jews formerly were. For though Christian Religion had for the space of more than a hundred years been propagated through Britain, yet it seemed to him deprived of its due splendour, because it had hitherto been administered by simple, poor and contemptible persons: and however, it wanted the Imperial Authority of Rome to support it. Therefore as soon as he was informed by Trebellius and Pertinax, the Emperor's Lieutenants, that upon the ceasing of persecution, several illustrious Romans had embraced it, he then began to entertain a more worthy conceit of it. And to the same effect write the Centuriators of Magdeburg, Centur. Magdeb●rg. though with some mistake, as hath been observed. 3. This stone of offence, to wit, Poverty and want of worldly splendour and advantages being thus removed, King Lucius now seriously comparing the Christian Faith with what he had been taught by his Druids, the simplicity and sanctity of the one, with the unclean and inhuman Superstitions of the other, but especially considering the inestimable Promises of eternal Glory and Happiness not only proposed, but by evident demonstrations established, in the Gospel, to which his own Priests never pretended any claim at all; No wonder if he grew unsatisfied and weary of his former Errors, and willing to admit a further illustration of those verities, with a few beams whereof he had formerly been enlightened. 4. Now, it seems, there not being then in Britain, or not known to the King, any Ecclesiastical persons of authority sufficient to establish a new Church, though there wanted not such as had skill enough to persuade & satisfy him in the Truth of Christian Religion, the principal of which were the forementioned Elvanus of Avallonia, and Medwinus of the Province inhabited by the Belgae: Hence it came to pass that King Lucius, no doubt, by the advice of these holy persons, was obliged to seek for a more perfect instruction, and to implore a greater authority for settling the common affairs of Christianity, from abroad. 5. For which purpose though in the neighbouring Kingdom of Gaul there were at that time living and famous many holy Bishops, eminent for Piety and learning, the most illustrious among which was S. Irenaeus Bishop of Lions, and shortly after a most glorious Martyr: Yet to none of these had King Lucius recourse either for counsel or assistance: But ordering his Messengers, to pass through that Nation, he directed them beyond it to Rome, the fountain of all Ecclesiastical jurisdiction, and to S. Eleutherius a worthy Successor of S. Peter in the Apostolic Chair. 6. Indeed if he had at that time consulted S. Irenaeus, ●ren. l. 3. c. 3. he would have told him what himself had taught the world in his Book against Heresies, That to this Roman Church by reason of its more powerful principality it is necessary that every other Church should have recourse, that is, all faithful Christians wheresoever dispersed: Because in that Church the Tradition derived from the Apostles was safely conserved. Tertullian likewise an Eminent Priest then alive would have given him the same advice, Tertull. in Prescript. cap. 36. Whosoever thou art, saith he, that wouldst better employ thy curiosity in the business of thy salvation, take a view of the principal Churches founded by the Apostles, etc. If Italy be nearest thee, thou mayst repair to Rome, from whence our authority (in afric) is likewise derived: A Church it is happy in its constitution, to which the (chief) Apostles together with their blood shed forth the whole doctrine of Christianity. Lastly the security of making that Church the Rule both of doctrine and discipline would have been excellently declared by the foresaid glorious Saint Irenaeus, Iren. ●bi sup. saying, By making known the Faith of that chiefest, most ancient and through all the world most renowned Church of Rome, founded and constituted by the most glorious Apostles S. Peter and S. Paul, and by an uninterrupted succession of Bishops derived to our times, we confound all those who any way, either by an unlawful self-love, vainglory, blindness, or or perverseness of opinion do make separated congregation● professing other Doctrines. And in consequence, d. ibid. the same holy Father adjoins a Catalogue of the Names of all the Bishops of Rome from S. Peter's days, the twelfth and last whereof living in his time was this S. Eleutherius, to whom King Lucius addressed himself for a more perfect information in Christian verities, and to obtain Ordinances and laws necessary for the constitution of a well ordered Church in his Kingdom. IV. CHAM IV. CHAP. 1.2. Bishop Ushers judgement of King Lucius his Message to the Pope. 3. Instructions given by the King to Messengers. 4.5 Pope Eleutherius his Answer. 6. Other particulars of the said Answer. Vsser in Primord. Eccles. Brit. fol. 4●. 1. COncerning the message sent by King Lucius to Pope Eleutherius, thus writes Bishop Usher, I do not find among our more ancient Writers what was the principal Motive inducing King Lucius to procure and send for from Rome Doctors and Teachers of the Christian Faith. A. D. 183. Only in a Book belonging to the Monastery of Abingdon I read, That the said King having heard the fame of the Sanctity of Preachers at that time living in that City, sent his Messengers with public Letters in great expedition, most devoutly and earnestly beseeching the Venerable Pope Eleutherius that by his order and will he might be made a Christian. Now no man can be ignorant of the strict alliance and frequent commerce which in those times intervened between the Britain's living within the Province subject to the Romans, and that Imperial City: So that here there is no necessity that we should recur to the Primacy of the Roman Bishop. 2. Notwithstanding although this last clause was added on purpose to make the readers believe that this Kingdom had no dependence at all on Rome in Ecclesiastical affairs, contrary to the forementioned assertion of Pope Innocent the First, and the Traditionary practice of so many ages: we see the testimonies of S. Irenaeus and Tertullian do evince the contrary: which likewise is more evidently demonstrated in the pursuit of this History. 3. Now as touching the particular Instruction given by King Lucius to his Messengers, Antiq. Brit. fol. 4. the Protestant Author of the British Antiquities thus declares, King Lucius, saith he, resolved to be inaugurated and solemnly initiated in the Christian Faith by Eleutherius the then Roman Bishop. For which purpose be dispatched with Letters and commands unto him two illustrious and eloquent men, Elvanus of (Glastonbury or) Auallonia, and Medwinus of the Province of the Belgae: By whom he requested the Roman Bishop that he would please to direct his Messengers and Legates with order to baptise him, being already imbued with Christian Doctrine. He moreover desired that they might bring with them the Roman Laws, according to which he might order and establish both the Ecclesiastical and Civil state in his Kingdom. But the pious Bishop Eleutherius being much more zealous to propagate the Divine doctrine, then to illustrate his own fame, signified to him his inexpressibile joy for gaining of so great a King to the obedience of Christ, but for the civil ordering of his Kingdom, that his interessing himself therein was to no purpose. Those Laws were not necessary for the constitution of a Christian Commonwealth, and that in them many things were established which ought not to be observed by th●se who profess the Christian Faith, etc. 4. S. Beda having mentioned these requests of King Lucius to Pope Eleutherius, Bed. hist. l 1. cap. 4. adds presently, that he obtained the effect of his pious Petition: that is, for as much as concerned his further instruction and initiation in Christian Religion, etc. This will appear by the Answer said to be sent by the said Pope in Writing, to this day preserved by our Historian Matthew of Westminster,▪ the Tenor whereof is as follweth; 5. Your request to us is, that we would transmit to you a Copy of the Roman and Imperial Laws, The Epistle of P. Eleutherius to King Lucius: out of Matthew of Westminst. which, it seems, you desire to make use of in your kingdom of Britain. But you must be informed, that the Roman Laws and such as are enacted by the Emperor, are not of such obligation, but they may any time be rejected, which the Law of God in no case must be. Now by the Divine mercy you have of late submitted yourself in your Kingdom of Britain to the Law and Faith of Christ: so that you have already with you both the Old and New Testament: Out of them therefore by God's inspiration and with the common counsel of your Kingdom collect and frame a Law, and by it through the Divine assistance govern your Kingdom of Britain. You are God's Deputy in your Kingdom, according as the Kingly Prophet says, the Earth is our Lords, and the fullness of it, the round world, and all that dwell in it. And again the same Kingly Prophet saith, Thou hast loved righteousness and hated inquity: therefore thy God hath anointed thee with the oil of gladness above thy fellows. And again, O God, give thy judgement to the King, and thy justice etc. He saith, Thy judgement; not the judgement and justice of Caesar. For the Christian Nations and people of your kingdom who live under your peaceable protection, are the children of God, under his care, who according to the Gospel, protects them as a Hen gathering her chickens under her wings, etc. The Nations therefore of your Kingdom of Britain are your people, which being hitherto divided, you ought to gather into one unanimous congregation to the obedience of the Faith and Law of Christ, constituting of them one Church, which you must cherish, maintain, protect and govern, that so you may reign with Christ for ever, whose Deputy you are in the foresaid Kingdom. 6. Thus far doth the said Historian relate the tenor of this Epistle, 1. Fox l. 2 fol. 107. l. Speed. hist. in Aurelio. cap. 19 ●. 3. adding withal by way of Preface, that this was the entire form of it: Notwithstanding some Modern Writers further adjoin thereto these following passages: Woe to the Kingdom whose King is a child, and whose Princes eat early in the morning. A King is here called a child, not for his want of growth and age, but for his folly, injustice and madness: since according to the Kingly Prophet, Bloody and deceitful men shall not live out half their days, etc. Now by eating in the morning we are to understand gluttony and Luxury: for by Luxury come all perverse and filthy things according to King Salomon's speech, Into a malevolent soul wisdom will not enter, nordwell in a body subject to sin. A King has his title from governing, not having, a Kingdom. You will be a King as long as you rule well: which if you cease to do the name of a King will remain in you no longer, but you will leave to be a King, which God forbid. Almighty God give you his grace so to govern your kingdom of Britain, that you may for ever reign with him, whose Deputy you are in the foresaid Kingdom. This Epistle, saith Cambden, was dated in the year when L. Aurelius Commodus a second time, Spelman. ad A. D. 185. D. Duck de Vsu. I●ris Civil. l. 2. p. 344. and Vespronius were Consuls: agreeing with the one hundred eighty third year of our Lord. 7. I was unwilling to forbear transcribing this Epistle though I cannot but acknowledge that the reasons proving it suppositious seem to me very concluding, as containing words tasting of the Norman Latin and English Law: besides there are in it alleged Texts of Scripture according to S. Hieroms Translation, who lived two hundred years after Eleutherius: Again Eleutherius speaks to King Lucius in the plural Number, according to a modern stile, not then in use, when he says, Vos estis Vicarius Dei: And lastly not any of our more Ancient Historians, as Geffrey of Monmouth, Hoveden, etc. do mention it. But what ever becomes of this Epistle, certain it is that the story of King Lucius his conversion, etc. does not depend on it, but is confirmed by most Authentic Records, and unquestioned Tradition. V. CHAP. V. CHAP. 1.2. Fugatius and Damianus sent back with King Lucius his Messengers. 3. Concerning Elvanus, one of the King's Messengers. 1. THis Epistle, if indeed genuine, was brought back by the same Messengers whom King Lucius had sent to Rome, Elvanus and Medwinus: and together with them there came two other Holy Men commissioned by Pope Eleutherius not only to instruct and baptise the King, and those who imitating the King's good Example, embraced the Christian Faith; but also to order and establish all Ecclesiastical affairs in the Kingdom. The names of those two strangers were Fugatius and Damianus. 2. The Employment about which these men were sent, argues them to have been sufficiently qualified thereto: And hence it is that our more Modern Historians, both Catholics and Protestants, Pont. Virunn. l. 4. Godwin de Epist. Winifrid▪ do not doubt to style them Prelates (Antistites) and Bishops. For indeed without such a Character and Authority how could they erect Bishoprics, consecreate Churches, dispense Orders, & c? 3. It is not likewise without probability what other Writers say concerning our British Messenger Elvanus, that he was consecrated a Bishop at Rome by Pope Eleutherius. And whereas others contradict this upon a supposition that when he with his companion went to Rome, they were only Cathecumen, not baptised before that time: the contrary seems to appear, in that they were formerly Preachers of the Christian Faith both to King Lucius and others: And besides, their Education sufficiently shows their capacity: Pits. ●at. 2. For, as a late Writer out of ancient Monuments asserts, they were of the number, of S. joseph of Arimathea's Disciples, full of zeal to God's glory according to knowledge, bred up in a contemplative life of Prayer, and Mortification at Glastonbury, where according to the Testimony of Adam Domerham, and john a Monk, Authors of the Antiquities of Glastonbury, The twelve holy men companions of S. joseph, Antiq. Glaston. and their Successors in the same number did for a long time lead an Eremitical life there, and converted great multituds of Pagans to the Faith of Christ It is therefore very credible that so well a qualified person as Elvanus, was, as Tradition delivers, consecrated a Bishop at Rome, since no prejudice thereby was done to the Apostolic Canons forbidding Neophyts to be assumed to so sublime a degree. As for his Companion Medwinus, the same Tradition informs us, that being endued with eloquence and fluency of speech, he was qualified there also with the Office of a Preacher and Doctor of the Christian Faith. VI CHAM VI CHAP. 1.2. King Lucius, with his Queen, etc. baptised. 3.4.5. etc. Rites of ancient Baptism, signing with the Cross, Unction, Benediction of the water, Exorcisms, etc. 11.12.13. These come by Tradition: confirmed by S. Basile. 14. The Centuriators blasphemies against them. 1. FVgatius and Damianus being admitted to King Lucius his presence, acquainted him with the great joy caused at Rome by his happy conversion, and how in compliance with his desire, they were sent by the Holy Pope Eleutherius to administer the Rites of Christianity. And hereupon both the King and his whole family with many others received Baptism according to the course and ceremony of the Roman Church. Thus we read in the Ancient Roman martyrologue, Martyr. Rom. 26. Maij. Pope Eleutherius brought to the profession of Christian Faith many of the Roman Nobility: And moreover sent into Britain S. Fugatius and S. Damianus, who baptised King Lucius together with his Wife, and almost all his people. 2. The Name of King Lucius his Queen baptised with him, is lost: but in ancient Records the memory of his Sister, called Emerita, is still preserved, who for her Holiness and constant suffering Martyrdom for Christ, has worthily obtained a place among the Saints. More shall be said of her hereafter. 3. Now since all Ancient Histories agree that King Lucius was baptised solemny according to the Roman rite: it will be expedient to declare the order and form thereof, as may be collected out of the Monuments and Writings of this Primitive age, which was no doubt conformable to the Ordinances of the Apostles, as S. justin Martyr, S. Irenaeus and Tertullian, living in these times, do confidently affirm against all Heretics and innovatours, challenging them all to show wherein any of the Apostolic Churches, and principally that of Rome, have deserted the ancient Faith and Discipline established by the Apostles. 4. Now though to the essence and substance of the Sacrament of Baptis'm there be necessarily required no more besides the due Matter, which is Water, the due Form of Words to be pronounced, and a right Intention of him who conferrs it: Yet that besides these there were even in those Primitive times adjoined several other Sacred and ceremonious rites, very effectual to apply and imprint the sense and virtue of that Sacrament in the minds of all those who received it, is most evident from ancient Tradition and the Writings of those times: Which additionary Ceremonies were commanded to be used in Solemn baptisms through the whole Church by S. Clement, S. Hyginus, S. Pius and other Primitive Popes, by a prescription, no doubt, from the Apostles, though probably not used every where with due reverence. 5. But though those Ceremonies had not been expressly enjoind by the Apostles, who can justly deny but that the Church and her Governors, (concerning whom our Lord saith, He that heareth (or obeyeth) you, heareth me) had sufficient authority to render the administration of the Sacraments more solemn and august, by ordaining external Rites in the celebration of them, as long as they do not command our belief of the absolute necessity of them in themselves? 6. Of the said Additionary Rites the principal are these, 1. The arming of the person to be Baptised with the sign of the Crosse. 2. The anointing him on the head with holy Oil: 3. and likewise with Chrism. 4. The solemn blessing of the Water designed for Baptism. 5. The using of Exorcisms and holy Prayers for the driving away the Enemy of mankind. Of all these Ceremonies, at this day banished from all Congregations, but only the Roman and Greek Churches, and in regard of the first and last, the English Protestant Church, there are evident proofs that they were in use at this time when our King Lucius was baptised. 7. First touching signing with the Cross, Tertullian is so express, even by confession of Protestants, and that not only in Baptism, but a world of other occasions, that it is to no purpose to quote him. This was the Character which distinguished true Beleivers in that age from Infidels. And particularly with regard to King Lucius, there is to this day extant an ancient Coin stampd with the Image of this King, his Name LUC. and the sign of the Cross, thereby showing him then to have been a Christian, Vsser. in Prim●rd. Ec. Brit. fol. 40. as Bishop Usher acknowledges. The Medal remains still reserved in that Treasure of Antiquities, the Library of Sir john Cotton. 8. Next concerning the ceremony of holy Unction of the person baptised, Tertullian gives an express Testimony in his Book concerning Baptism, where he also shows it to have been an ancient Tradition, Saying, Being baptised and come out of the Water, Tert●ll. de 〈◊〉. cap. 7. we are anointed with consecrated Unction, in imitation of the ancient Discipline of the jews, according to which men were anointed with oil out of a hor● in order to be thereby consecrated Priests. By this Ceremony therefore was showed that all Christians are by baptism made in a sort Kings and Priests, that is, in a special manner consecrated to the service of God, Apocalyp. 1. ●. & 5.20. as S. john saith. 9 Thirdly touching the Benediction of the Water deputed for Baptism, the Lutheran Centuriators of Magdeburg do relate how S. Pius the first Pope of that name did consecrate a Baptisterium (or Font) in the Bath● of N●va●us and S. Timothy mentioned before. 10. Lastly for as much as concerns Exorcisms, or appointed forms of Prayer effectual to expel the Devil, not only Baptism (before the receiving of which all the children of men are detained under his power, and from which they are freed by this Sacrament only) but also on other occasions, when by Gods most wise and most holy permission sinners, yea and sometimes even holy men are given up to be afflicted and possessed by him. Of such Form● of Exorcisms we have a world of witnesses in Antiquity, Tertull. de 〈◊〉. Cypryan. Ep. 76. O●at. lib. 4. as besides Tertullian, in S. Cyprian, Optatus, the fourth Council of Carthage can. 7. etc. 11. These Rites were practised with much reverence in the Primitive Church, neither was it any prejudice or hindrance to the said practice, that they were not commanded in Scripture being commended by the same authority of Tradition that Scripture was. Hence S. Basile who lived in the second age after this, most copiously and elegantly discourses touching these Rites of Baptism against the Heretics of his time, true patterns of their Modern successors, who would reject all things not expressly contained in Scripture. One passage of his pertinent to the present purpose we will here transcribe. Basil. de Spi●ritu Sancto cap. 27.28. 12. Among the Doctrines (saith he) which are taught in the Church, some we have delivered in Writing, and again some others we have received in a Mystery, that is; secretly derived unto us by Tradition from the Apostles. And both these have an equal force and virtue to produce Piety in our minds. Neither doth any one that has any small experience in Ecclesiastical Laws, contradict these Traditions. For if we shall once presume to reject the Customs of the Church not delivered in Scripture, as if they were matters of small concernment, we shall on the same ground, though unawares, condemn likewise those things which are written in the Gospel, and esteemed necessary to our salvation. Or rather we shall endanger to make the whole Doctrine of Faith pass for a mere Name and show, as if it had no Truth and reality in it. 13. Among those things which come to us by Tradition, without express Scripture, we will in the first place take notice of a practice most commonly known to all, and that is the signing with the Cross those who have professed to place their hope in our Lord. Now which of the Apostles hath taught this in writing? Again what passage in Scripture instructs us in our Prayers to turn ourselves toward the East? Likewise as touching the words and Form of Invocation or consecration, when we show the Bread of the Eucharist and Chalice of benediction to the people, which of the Saints hath left them to us in Writing? For we do not content ourselves with the words rehearsed by the Apostle, o● in the Gospel, but besides them we at that time pronounce many others both before and after consecration, which without scripture we have received by Tradition, and which we esteem of great moment for consummation of that Mystery. Moreover we consecreate the Water of Baptism, as also the holy Oil of Unction, yea and the person himself who receives Baptism: Now from what Writings do we all this? Is it not only from a secret and Tacite Tradition? Again several other Rites practised in Baptism, as the Renunciation of Satan and his Angels, from what Scripture do We derive them? Do not we observe all these things by instruction silently communicated to us by our Forefathers, on purpose that idle and curious persons should not know them? And this way of delivering such Mysterious things was with great wisdom ordained by our Predecessors, who knew very well that by such silence and reservedness there was maintained in the people's minds a reverence and Veneration of these Sacred Mysteries. Besides all this, since those who are not yet initiated by Baptism into the Profession of Christianity, are forbidden the sight of these Mysteries, what could be more unfitting than that such things should be publishd in writing? A. D. 184. 14. This Testimony of S. Basile touching the Mysterious Rites of Baptism, not invented in his Age, but derived from ancient Tradition, being so express; instead of submission of judgement to so venerable an Authority, the Lutheran Centuriators of Magdeburg vomit forth their blasphemies against the then certanliy immaculate Spouse of Christ, for thus they write, If all these things (touching the benediction of the Water and use of Oil and Chrism in Baptism, Magdeburg. cent. 2. f. 111. etc.) be true, say they, what can be more certain than that in those times the Mystery of iniquity did work in the Roman Church, polluting the simple Form of Baptism? They might have as well added, in the Greek, in the African, in the Asiatic Churches, for in all these the same Rites were used. VII. CHANGED VII. CHAP. 1.2. Fugatius and Damianus destroy Idolatry: Erect Bishoprics, etc. 3. How this is to be understood. 4.5. In place of Archflamen and Flamens are appointed Arch-Bishops and Bishops. 6. Among the Druids there was a subordination. 1. AFter the administration of Baptism to the King, those holy Men Fugatius and Damianus, together with Elvanus and Medwinus, wholly employed themselves in Preaching the Gospel of Christ through all the Provinces of the Kingdom, in disputing against the Superstition of the Druids, and demonstrating the vanity of their Idols, and the abominablenes of their horrible Sacrifices. And being attended with the King's authority and zeal, they broke in pieces those Idols, and easily persuaded the Britain's to renounce their ancient Superstitions: So that in a short space the Christian Faith and Worship of the only true God came generally to be had in honour and admiration. 2. Hereto Matthew of Westminster adds, that those blessed Teachers, Westm●n●ster. A. D. having defaced Idolatry in a manner through all Britain, they dedicated to the honour of one God and his Saints those Temples which had been founded to the worship of many false Gods, filling them with assemblies of lawful Pastors. Adding withal, That they constituted in divers Cities of the Kingdom twenty eight Bishops, which were in subjection to three Arch-Bishops and Metropolitan Sees. The Prime See was London, to which Loegria and Cornwall was subject, to wit, all the Provinces on the South of Severn, and Wales. The second was Yorck, to which was submitted Deira and Albania, divided from Loegria by the River Humber. The Third was the City of Legions, which had Dominion over Cambria or Wales, separated from Loegria by the River Severn. This City was anciently seated on the River Osca in Glamorganshire, as the old walls and buildings there do show. 3. Thus that Historian: herein following a more ancient Writer, Geffrey of Monmouth: with whom accord several others mentioned by Bishop Vsher. And though he, as likewise Bishop Godwin, call this a vain invention and Dream: as truly they may justly, if by that passage of our Historian were to be understood, that immediately upon the first Conversion of the Britain's so many Bishops and Arch-Bishops were established in the Kingdom. Notwithstanding we may reasonably interpret the meaning to be, That in ordering the Ecclesiastical Policy of the New Christian Church they, according to the pattern given, not only by the Roman, but all Eastern Churches, designed a distinction of Dioceses and Provinces according to the number and splendour of the respective Cities: So that there being then in Britain twenty eight Cities, Bed. hist. l. 1. cap. 1. as S. Bede says, compassed with walls, and fortified with Towers and Gates, they ordained, that in future times, when the number of Pastors was multiplied, each City and Territory belonging to it should be governed by a particular Bishop: Whereas in the beginning those who were consecrated Bishops, did not confine themselves to one place, but according to occasions and emergent necessities transferred their solicituds and exercise of their Pastoral duties from one City and Province to another, till in future times the Harvest increasing and labourers proportionably multiplying, every Bishop and Pastor in his juridiction was limited to his peculiar flock, with a prohibition to exceed his limits. 4. This sense of the forecited Historians seems to be given by the Author of the ancient Book belonging to the Monastery of Abingdon, Liber Abingdon. ap. Vsser. in Primord. Eccl. Brit. fol. 88 quoted by Bishop Usher, where we read this passage, The Venerable man Pope Eleutherius sent to the illustrious King Lucius his Messenger Faganus and Divianus, religious persons, and sufficiently instructed in the Christian Faith. These holy men did with great devotion baptise both the King himself and his people, who unanimously embraced the Christian Faith: and withal destroyed Idols, and built Churches to the worship of God. In a word, these two men in all things seeking the glory of God, and the propagation of Christian Religion, decreed that there should be appointed in all places particular Ministers of the Omnipotent God, and that in those Cities where formerly resided Archflamen according to the Superstition of the Pagans, in their place should be established Arch-Bishops, and likewise to the ordinary simple Flamens should succeed Bishops. Now at that time there were in the three most famous places, to wit, London, York and the City of Legions, ordained three Arch-Prelats, that is, Archflamen of the Pagan Superstition. 5. This distinction and subordination of Archflamen and Flamens▪ though we do not find mentioned by Roman Writers to have been settled among the Idolatrous British Priests under those Titles: Yet that the Druids had an Order and Degree among them, Caesar. Comment. lib. 3. and that there was one Principal person who enjoyed a Domination over their whole Body, Caesar an eye-witness of their customs doth acquaint us: From whence necessarily follows, that since one single person could not alone have an inspection over so many subjects so widely dispersed, it necessarily follows that he must have subordinate Ministers to govern in several places, and to give him an account of the state of their affairs. And indeed without such a subordination it was impossible they should subsist in one Body: insomuch as these blind Heathens have showed greater effects of reason and natural prudence in composing their Congregation, than our Modern Sects, withal their pretended light of Scriptures, have done. 6. These Druid-Preists have the Title of Archflamen and Flamens given them, not by themselves, but by our Historians writing of them, in imitation of the Romans, among whom those Titles were in use, so called from the Flamen, or flame-coloured Hat wherewith their heads were always covered These Flamines among the Romans were of several orders according to the Deities whom they served, as jupiter, Mars, etc. And each order had a distinct Chief, and all these chiefs were subject to the Pontifex Maximus, a Title assumed by the Emperors themselves. VIII. CH. VIII. CHAP. 1.2. etc. Of twenty eight Cities anciently in Britain: The names of them out of ancient Authors. 7. In what sense Arch-Bishops are sa●d to have been in those times. 1 NOw whereas mention has been made of twenty eight Cities in Britain, suitably to what our ancient Gildas has written, Gildas. that this Island was strengthened with twice ten and twice four Cities; it will not be a vain Curiosity to inquire what those Cities were which were designed for the Sees of so many Bishops. 2. To give a full satisfaction to such an enquiry will be no easy matter, considering so great and frequent Vicissitudes of inhabitants; tongues, governments and wars, which since these times have succeeded in this our Country▪ from all which must needs follow great confusion of names and destruction of places. 3. Our Ancient Historians have scattringly mentioned several of them: and particularly, Nennius a Monk of Bangor, and the archdeacon of Huntingdon, have made a collection of them. But the most exact Catalogue of them is afforded us by the late learned Bishop Usher▪ described out of two very ancient Manuscripts extant in Sir john Cottons Library, which he saith he compared with nine Written Copies more in which the old British names were se● down▪ together with an interpretation of them, Vsserin Primord▪ Eccl Brit. f. ●9. as followeth. 4. These are the Names of all Cities in Britain, in number twenty eight. I. Caïr Guintguic, which perhaps is Norwich, called by the Britain's Cair Guntins: Or rather it is Winwick in Lancashire. The old Glossary of Nennius interprets it Winchester. II. Ca●r Mincip, or Municip, erroneously written in Henry of Huntingdon, Mercipit. This is Verolam a Town near S. Alban, which, as we read in Tacitus, was anciently a Free-town, enjoying the Privilege of the City of Rome. III. Caïr Liqualid, or Legevit, or Lualid: This is Luguballia, called by Huntingdon Caïr Leil, now Carlisle. IV. Caïr Meguaid, or Meig●od, at this day Meivod in the Province of Montgomery. It was anciently called by Ptolemy and Antoninus, Mediolanum. V. Caïr Colun or Colon, which Geffrey of Monmouth and Huntingdon call Colchester, situated on the River Coln, and it is in Antoninus his Itinerary called Colonia. VI Caïr Ebranc, by others Caïr branc, it is York. VII. Ca●r Custeint. This City was formerly called Seiont, near Caernarvont, being the same which Antoninus calls Seguntium. But it changed its name into Caïr Custein●, because Constantius the Father of Constantin was buried there▪ Whose body, saith Matthew of Westminster, was found at Caernarvon near Snowdon in the time of King Edward the first after the Conquest, and by his command honourably buried in the Church. VIII. Caïr Caratauc, Math. Westmonast. ad A. D. 1283. or Caïr Caradoc, in the borders of Shropshire between the Rivers Temdus and Colunus, Where King Caractacus raised against the Roman General Ostorius a great Rampire, but was there defeated by him. There a City being afterwards raised, was from his Name called Caïr Caradoc. So that Geffrey of Monmouth and Huntingdon are much mistaken, who interpret this City to be Salisbury. IX. Caïr Grant, or Granteceaster, or Grantbridge, now Cambridge: taking its name from the River Grant or Gront. X. Cair Maunguid or Manchguid, supposed to be the same Which by Antoninus is called Mancunium, or Manchester in Lancashire: others conceive it to be Manduessedum, or Manchester in Warwickshire. XI. Caïr Lundein, by others Caïr Lud, now London. XII. Caïr Guorthigirn, a City situated in Radnorshire, and called from King Vortigern, who conceild himself there, being afraid of punishment for his horrible crimes, but was found out by Divine justice, and by Lightning burnt together with his City▪ What the prime name of this City was in King Lucius his days, does not appear. XIII. Caïr Ceint, or Kent: now called Canterbury: formerly Dorobernia. XIV. Caïr Guiragon or Guorangon, that is Wigornia: The Welsh call it Caër Wrangon, the English Worcester. Antoninus calls it Branonium, and Ptolemy Branogenium. XV. Caïr Per●s, otherwise Portcester, from the commodiousness of the Haven: It is now called Portsmouth. XVI. Caïr Daun, named by Antoninus Danus: now Doncaster in Yorkshire. XVII. Caïr-Legio●, taking its name from the the twentieth Legion by julius Agricola's appointment quartering there. It is at this day called Chester, or Westchester. XVIII. Caïr Guricon or Guoricon, or as Cambden writes it Caïr Guaruinc, now warwick, so called because it was a Garrison of the Romans, which in the British Language is called Guarth. XIX. Caïr Segeint, or the City of the Segontiaci, which were the people who first surrendered themselves to Caesar: It is now called Silcester in Hampshire. XX. Caïr Leon or Vsk, so called because the second British Legion brought over by Vespasian was quartered here. It was seated in Monmouthshire: but is now quite demolished. XXI. Caïr Guent, called by the Romans Venta Belgarum (to distinguish it from several other places called Ventae:) being in the Province of the Belgae, a people which came out of lower Germany, and seated themselves in Hampshire; it is now called Winchester. XXII. Caïr Brito, a City placed between the Rivers Avon and Foam: it is now called Bristol. XXIII. Caïr Lerion: by the Saxons afterward called Legecestria: now Leicester. XXIV. Caïr Draiton: the situation whereof is now uncertain, there being many places of that name. Bishop Usher thinks it is the same now called Dragton in Shropshire. XXV. Caïr Pentavelcoit, seated on the River Ivel in Somershire, now called Ivelcester, or Ilchester. The same learned Bishop writes it Caïr Pensavelcoit, supposing it to be Pentsey in Sussex, where William the Conqueror first landed. XXVI. Caïr Vrvac, called by Antoninus Vriconium, and by the Saxons Wrekenceaster, at this day Wroxcester in Shropshire. XXVII. Caïr Calemion, or as Mr. Cambden reads it, Caïr Calion, which he thinks to be Camlet in Somersetshire, where remains the footsteps of an ancient Roman Camp; and where many Roman Coins are frequently found. XXVIII. Caïr Luitcoit, or rather Lindcoit; by Antoninus and Ptolemy called Lindum: by the Saxons Lindecollinum, at this day Lincoln. 5. These are the twenty eight Cities of Britain: all which cannot yet be asserted to have been extant, at least under those names, in the days of King Lucius: since among them there are several which took their Title from persons living in after-ages, as Caïr Vortigern, Caïr Casteint, etc. And Caïr Draiton seems to have been a Saxon building. 6. Henry of Huntingdon in the account of them varies somewhat from this, and in the place of some of these omitted by him, substitutes others, as Caïr Glou, that is, Gloucester: Caïr Cei, or Chichester: Caïr Ceri, that is Cirencester: Caïr Dorm, called by Antoninus Durobrivae, at this day Dornford in Huntingdonshire: Caïr Dauri, or Caïr Dorin, now Dorcester: And Caïr Merdin, still remaining with the same name, from whence a Province in Wales takes its title. These are the Citties designed to be the Residences of Archbishops and Bishops, when the number of Pastors should be so increased as to supply them. 7. Now whereas here is mentioned the Title of Archbishops, we are to take notice that that Title was not in use as yet in the Church, in the days of King Luci●s: but yet the same latitude of Ecclesiastical jurisdiction was from the beginning under the name of Metropolitan Bishops. For the Policy of the Church being squared according to the Civil: as the Governors of Cities which were Metropoles, exercised an Authority over other Cities also depending on them, so did the Bishops likewise of those Cities over the whole Provinces. IX. CHAP. IX. CHAP. 1.2.3. Of Saint Theanus first Bishop of London. 4.5. Elvanus his Successor. 1. HOw many of those twenty eight Cities were in those days supplied with Bishops, is uncertain. A. D. 185. Besides Elvanus consecrated Bishop at Rome, our Ecclesiastical Records mention only one British Bishop more, called Theanus, the first Metropolitan Bishop of London, where our devout King Lucius built a Church consecrated to S. Peter, and seated in the place called Cornhill. 2. The truth of this is testified by an ancient Table belonging to the same Church, wherein was this Inscription, In the year of our Lord one hundred seaventy nine, Lucius the first Christian King of this Land founded the first Church at London, namely the Church of Saint Peter in Cornhill. He established likewise there an archiepiscopal See, and the prime Church of the Kingdom: and so it continued for the space of four hundred years, till the coming of S. Augustin the Apostle of England, etc. A. D. 186. Thus the Inscription. 3. But jocelinus a Monk of Furnes testifying this holy Prelate Theanus to have been the first Archbishop of this new erected See of London, makes him to be the Founder of this Church, for thus he writes, Thean or Theanus is said in the time of King Lucius to have built the Church of S. Peter on Cornhill in London, jocelin. Furn. being assisted therein by Ciranus the Kings Chief Cupp-bearer. 4. After Theanus his decease, the time of whose government in that See is uncertain, there succeeded him therein S. Elvanus, who generally is acknowledged the second Metro●politan of London. But whether in those times there was in Britain any jurisdiction properly Metropolitical, which must presuppose an erection of several subordinate Dioceses, cannot by any of our ancient Ecclesiastical Monuments be asserted. Upon which grounds Malmsburiensis saith, Malmsburiens. There is no certainty in what place was seated the archiepiscopal jurisdiction in the time of the Britain's, before the entry of the Saxons. X. CHAP. X. CHAP. 1.2. S. Fugatius and Damianus return to Rome to obtain a Confirmation of their Acts. 3.4. Recourse to the See Apostolic, ancient. 5 6. At their return they bring a blessed Crown, and a Letter to King Lucius. 7. The extent of King Lucius his Dominions 8. Of Archflamen and Flamens. 1. AFter three years successful labours in this new Vineyard of our Lord, A. D. 186. these two Holy Apostolic Preachers Fugatius and Dam●anus returned to Rome to give an account to S. Eleutherius of the affairs of Britain. This is testified by our ancient Historians, Geffrey of Monmouth, Roger Wendover, the compiler of the History of Rochester, as likewise a British ancient Poet, taking the name of Gildas, and quoted by Bishop Vsher. 2. But most expressly by Matthew of Westminster, whose words are these: Westman. In the year of Grace one hundred eighty six, the Blessed Prelates Fugatius and Damianus returned to Rome, and obtained from the holy Pope Eleutherius a Confirmation of all they had done in Britain. And having performed this, the foresaid Doctors came back into Britain, accompanied with many others; By whose inctructions the Nation of the Britain's being confirmed in tho Faith of Christ became illustrious. The names and Acts of these men are found in the Book which our Historian Gildas wrote of the Victory of Aurelius Ambrose. 3. That it was the practice of Christian Churches, especially in the West, upon several occasions to have recourse to the Chair of S. Peter, many examples occur in the Ecclesiastical History, and this even from the beginning of Christianity. We mentioned formerly a Message sent from the Christians of Britain by S. Beatus to Rome for a more perfect instruction in the Christian Faith. Sup. lib. 1. c. 5. And about this time of King Lucius, Hieron. de Script. Eccles. in Irenaeo. the Church of Lions in France sent S. Irenaeus to this Holy Pope Eleutherius for resolving certain Questions about Ecclesiastical affairs, saith S. Jerome. 4. This they did partly to show their dependence and subordination to the supreme Tribunal of the Church, as likewise for the preservation of Unity, of which the Chair of S. Peter was always acknowledged the Centre. But the present Church of Britain having been constituted a Church by the zeal and authority of this blessed Pope Eleutherius, there was a greater necessity and obligation of recourse to him for the confirmation of those Ordinances which had been made by his Delegates. 5. Among other memorable passages touching the Answer sent by Pope Eleutherius to this Message of King Lucius, this is one, That Fugatius and Damianus presented the King from him with a Crown blessed by him. This is asserted by a late learned Protestant Lawyer, William Lambard, Lambard. inter ●●ges R. Edward. who professes that in his search among the Ancient Laws of England, for many ages hid in darkness, he produced this: adding withal that besides a Crown blessed by this Holy Pope, he likewise ordained the limits of the British Kingdom, and withal prescribed the Duty and Right of a Christian King, saying thus, A King being the Minister and Delegat of the Supreme King, is appointed by God for this end that he might govern this earthly Kingdom and people of our Lord, and above all that he should venerate and govern his Church, defending it from all who would injure it: that he should root out of it and utterly destroy all evil doers. 6. Roger Hoveden four hundred years before M. Lambard, transcribing the same passage out of the Ancient Laws of King Edward, only differs from him in this, That where mention is made of a King's Office toward the Church, he leaves out the word, Regat. 7. As touching the limits of King Lucius his Kingdom, which this Author saith was prescribed by Pope Eleutherius, whether from thence it came that all the Northern Provinces of the Island (afterwards called Scotland, & governed by a King of their own Nation) were subject to the Ecclesiastical jurisdiction of the Metropolitan Church of York, cannot now be determined. A. D. 188. Polydor Virgil out of ancient Scottish Records affirms that this subjection was (a principio) from the very beginning of Christianity, Polyd. Vergil lib 9 & l. 13. and that the Bishop of Glasco was to receive his consecration from the Archbishop of York (More Maiorum) by an immemorial custom of their Ancestors. But of this hereafter. 8. One passage more relating to this Answer of Pope Eleutherius, is recorded by Martinus Polonus, Martin. Polon. a● A. D. ●88. who writes thus, The foresaid Holy men Fugatius and Damianus by an Apostolical Mandate of the Pope ordained that Bishops should be placed in those Cities where formerly there were Flamens, and Archbishops, where Archflamen, Whereby he signifies that the Pope confirmed the Ordonances formerly made by these his Legates. XI. CH. XI. CHAP. 1. Several Churches built by King Lucius. 2.3. As Westminster, deputed for the burial of Princes. 4. A second at York: then the Chief City. 5. A third at Caenr-leon in Wales. 6.7. It is questioned whether that was a Metropolitan See. 8. A Church built at Dover. 9 An Episcopal See said to be erected at Kungresbury in Somersetshire: bu● that is doubtful. 1. IT hath already been declared that King Lucius, presently after his Baptism, or Theanus consecrated first Bishop of London, built a Cathedral Church to the honour of S. Peter on Cornhill in London. Now after the return of Fugatius and Damianus there were several other Churches erected: The names of many of which are still extant upon ancient Records. 2. The first of these was the Church of Westminster: concerning the first foundation whereof Sulcardus a Monk wrote a Book which he dedicated to Vitalis constituted Abbot there by King William the Conqueror: Sulcard. ap. Camdenum in T●in●bant. From whence some have collected, that in the same place had been formerly erected an Idol-temple consecrated to Apollo, which by an Earthquake in the reign of Antoninus Pius was cast to the ground. 3. Another Author called john Fleet, who wrote in the year of our Lord one thousand four hundred forty three, adds in consequence to Sulcardus, out of an Ancient Chronicle written in the Saxon tongue, that this place was from the days of King Lucius destined for the burying place of our Kings, as we see to this day. His words quoted by Bishop Usher are these, ●o. Fletusapud Vsserium de Primord. fol. 129. From the Primitive age of Christian Faith among the Britain's, that is from the days of Lucius their King, who in the year of Grace one hundred eighty four is said to have received the Divine Law of Christ, and together with it the Baptism of holy Regeneration, this place of Westminster was founded and consecrated to the honour of God, and specially deputed for the burial of Kings, and a Treasury or Repository of their Royal Ornaments. To the same effect writes Radolphus Niger●, Rad. Nig. A. mund● 53●8. affirming that it was built in the last year of (Marcus Aurelius) Antoninus: but that afterward the said Abbey was destroyed: which was again repaired by S. Edward the Confessor, and richly endowed. In which testimony is implied that from the beginning there were placed in it a Convent of Monks: Concerning whose Rule and Institute, we shall treat hereafter. 4. A Second Metropolitan Church at this time was erected at the City of York, which a learned Writer, Philip Berterius, quoted by Bishop Usher, esteems in that age the prime City and Church of Britain: Phil. Bert. apud Vsser. de Primord. f. 9●. Whose opinion the Bishop seems to approve, saying, Though as this day London be the most noble City of the whole British Kingdom: and though it has been in former ages celebrated by Ammianus Marcellinus, as an ancient Town, and by Cornelius Tacitus as famous for Merchandise and aboard of strangers: Nowithstanding the most learned Berterius positively affirms, that York was much rather the ancient Metropolis of the Diocese of Britain, not only as being a Colony of the Romans, but because there was placed the Emperor's Palace and Courts of judgement. And hence it is that Spartianus in the life of the Emperor Severus calls it by way of preeminence, The City. The same thing is likewise further proved by this, That in the Synod of Arles assembled under Constantin the Great, among the subscriptions the name of Eborius Bishop of York precedes Restitutus Bishop of London: Though I am not ignorant that in the ordering of such subscriptions regard was had rather to the antiquity of the persons, than dignity of their Sees. 5. As for the third Metropolitan City of Cair-leon upon Vsk, Huntingdon. Henry of Huntingdon thus writes of it, In Cairlegion there was an Arch bishopric in the times of the Britain's: but at this day one can scarce discern any remainders of its walls, except a little where the River Vsk falls into Severn. Girald. And Giraldus Cambrensis adds, that in the same City there were in ancient times three Noble Churches: One bearing the Title of the holy Martyr julius, which was beautified with a Monastery of Virgins consecrated to God: A second founded by the Name of his companion S. Aaron, ennobled with an illustrious Choir of Canons: And the Third famous for being the Metropolitan See of all Cambria. 6. Notwithstanding however this City of Cair-leon, being in the times of King Lucius the Civil Metropolis of those parts, might then to be designed from an archiepiscopal See: A. D. 187. yet we do not find in History any ancient Bishops with that Title. Yea the Church of Landaff seems to have enjoyed that Title before Cair-Leon. Concerning which Church thus writes Bishop Godwin, The Cathedral Church of Landaff, Godwin in Landav. as some report, was first built by King Lucius, about the year of Grace one hundred and eighty. Notwithstanding I do not find any Bishop there before Dubritius: (who was consecrated Bishop there by S. Germane Bishop of Auxerre) and was by the King and whole Province elected Archbishop over all the Welsh Britain's, saith the Author of his life extant in Capgrave. 7. Upon these grounds it was that in succeeding times the Bishops of Landaff refused Canonical obedience to the Metropolitans of Menevia, or S. David's, as appears by a Protestation made by Bishop Vrbanus in the Council of Rheims before Calixtus second Pope of that name: part whereof is cited by Bishop Usher out of the Register of that Church, Vid. Vsser. Pri●●●d. fol. 65. as followeth: From the time of our ancient Fathers, as appears by the handwriting of our Holy Patron Teiliavus, this Church of Landaff was first founded in honour of S. Peter, and in dignity and all other Privileges was the Mistress of all other Churches. Thus it remained till by reason of intestine seditions and foreign war, in the days of my Predecessor Herwold, it became weakened, and almost deprived of a Pastor, by the cruelty of the inhabitants, and invasion of the Normans. Yet there always remained in it Religious men attending to Divine service. After this, partly by reason of the neighbourhood of the English, from whom we differed nothing in matters touching Ecclesiastical Ministry, as having been bred and instructed together; and likewise because from most ancient times, that is, from the time of Pope Eleutherius, there hath always been a Bishop of this place (subject to none:) After the coming of S. Augustin into Britain, the Bishop of Landaff has always been subject and obedient both to the Archbishop of Canterbury, and also the King of England. Thus argued the said Bishop Vrbanus, but what proofs he had does not appear. Certain it is that in all Records at this day extant, there is no mention of any Bishop actually sitting at Landaff before Dubritius: Whence it is that the erecting of that See is attributed to S. Germanus by Mr. Camden, C●mden. in 〈◊〉. saying, Germanus and Lupus French Bishops, having repressed the Pelagian Heresy largely spread in Britain, erected Landaff into a Cathedral Church, preferring thereto the most holy man Dubritius to be the first Bishop, to wit, in the year of our Lord four hundred thirty and six. 8. Besides these the same King built a Church at Dover: concerning which Bishop Usher writes in this manner, Vsser. de Primord. fol. 130. That in the time of King Lucius there was a Chapel erected in the Castle of Dover, and dedicated to the honour of our Saviour, is related by Leland, out of the Annals of the same City, venerable for their great antiquity. The same thing we likewise read in a Commentary touching the first beginning of the said Castle, where it is said, That in the one hundred sixty & one year of our Lord King Lucius built a Temple to Christ on the height of Dover-Castle, for the maintaining of which he assigned the Tribute of that Haven. And whereas in a later Chronicle of Dover we read, That among other liberalities besto'wd by King Lucius on God and his Church, Ibid. one was the building of a Church in the Castle of Dover to the honour of S. Marry the glorious Mother of God, where both the King and his people, as likewise their Catholic Successors, received the Sacraments and Holy Rites of Christian Religion: This does not prejudice the foregoing Record: for all Churches are primarily erected to the honour of Christ, and in consequence thereof to the honour of his Saints. 9 There are several other sacred places and Churches, which in old Records pretend to King Lucius, as their Founder, but whose pretensions cannot in reason and prudence be admitted. Thus the Author of the Chronicle of Glastonbury, Chron. Gla●ton. ap. Vsser. in Primord. fol 6● written about four hundred years since, relates, That in the one hundred eighty seaventh year of our Lord's Incarnation, the Bishopric of Somerset took its beginning, being erected by the Holy men Fugatius and Damianus: and for a long time the Episcopal See was placed at Kungresbury: in which very many Bishops sat successively till the days of Ina King of the West Saxons: the number, gests and times of which Bishops can no where be found. But in the time of the foresaid King Ina Daniel, who as we have received by Tradition, was the last▪ who sat in the Chair of Kungresbury, transferred that See, which had continued six hundred years or more at Kungresbury, to a Town, then called Tethescine, but now Welles, which was given by King Ina, who also consented to the Translation. The said Daniel was the last of the Britain's who sat in that Bishopric. 10. This Story, at least for as much as concerns the antiquity of the Episcopal See of Kungresbury, seems to want a solid foundation. For that Town took its name about the year of our Lord seven hundred and eleven, from a holy man called Cungar, a son of a Constantinopolitan Prince, who coming into Britain, and desirous to live a retired life, was kindly received by King Ina, who bestowed on him that portion of Land, called afterward by his name, and withal built for him a Mansion and Oratory there. As for the Church of Wells, it was then built by King Ina, and endowed with Lands by Kenulphus the Successor of King Ina in the year seven hundred and sixty six: But saith Bishop Godwin, it was then not a Cathedral, but Collegiate or Monastical Church: and was erected into an Episcopal See in the year nine hundred and five: in which the first Bishop was Adelmus. A. D. 189. XII. CH. XII. CHAP. 1.2. King Lucius richly endows Churches with possessions. 3.4. Privilege of Sanctuary: long continued in Britain. 1. KIng Lucius as he was very zealous and munificent in building Churches to the Glory of God, he was no less in liberal endowments and Privileges bestowed on them. Math. Westmonast. ●d A. D. 187. To this purpose Matthew of Westminster, called Florilegus, writes thus, In the year of Grace one hundred eighty seven, Lucius the glorious King of the Britain's having seen the true Worship of God largely spread in his Kingdom, liberally bestowed possessions and territories on Churches and Ecclesiastical persons, and also firmly established them with Charters and immunities. Such liberties he gave to Churches and their Precincts, that if any Malefactor made his refuge to them, he became safe from all injuries of any man whosoever. Thus living happily in the love of God and his Neighbour, he governed his Kingdom in great peace. A Modern Historian Richard White adds, That this King having destroyed all the Idols and worship of false Gods, Richard. Vitus in Hist. l. ●. transferred all their possessions on Christian Churches, which he further enriched with more Lands, and greater immunities: as knowing very well that greater honour is due ●o the houses of the true God. 2. We may from hence in some degree compute this King Munificence to God's Church: for since he judged that the Worship of the true God ought to be more splendid and sumptuous then that of their profane Idols had been, by searching into ancient Monuments we shall find, that the former British Idolatry had been very costly, and consequently the true worship much more. To this purpose Geffrey of Monmouth, and after him Ponticus Virunnius thus writes, At London the Pagan Flamens sacrificed (yearly) forty thousand cows, Galfrid. Mon. hist. l. 4. c. 1. a hundred thousand sheep, and fowl of all kinds so many as could scarce be numbered: And besides all these they offered thirty thousand savage cattle, stags and other beasts bred in the woods. 3. As for the Privilege of Sanctuary granted by King Lucius to Churches, he seems therein to have been a pattern to the Emperour-Constantin and other Christian Princes in future Ages, who by their Laws gave unto the Church the like prerogative. Hence the Fathers of the Council of Orleans above eleven hundred years since, made this Canon to renew the use of former Canons and Laws, Concerning Manslayers, adulterers, 1. Conc. Aurelian. can. 3. etc. and thiefs who shall seek refuge in a Church, we now ordain that that shall be observed which the Ecclesiastical Canons have decreed, and the Roman Law appointed: to wit, that it shall not be lawful for any man by force to draw them from the Courts of Churches or houses of Bishops. 4. This respect and reverence which King Lucius showed to the Church and Churchmen was for many ages continued in Britain, more than in any Christian Nation besides: Girald. ●amb. in d●script. Cambriae cap. 18. These Privileges of Sanctuaries were extended not only to Churches and Churchyards, but much further, according to limits and bounds determined by Bishops: Insomuch, saith Giraldus Cambrensis, that by the indemnity of such immunity, far exceeding the indulgence allowed by the Canons of the Church (which grant security only to the body and members of offenders) many were induced to commit great outrages, and from such places of Refuge did greivously molest both their Country, and even their Princes themselves. Whence appears with what religion the Ordinances of King Lucius were received and practised by posterity. XIII. CHAP. XIII. CH. 1.2. etc. A famous Church and Monastery erected by King Lucius at Winchester: with Possessions and Privileges: which continued till the reign of Diocletia●. 6.7. Of what Institute the Monk● in those days were. 9 Several decays and restitutions of that Monastery. 1. A. D. 189. THE Piety of King Lucius in the sixth year after his conversion did more gloriously show itself in the foundation and plentiful endowment of a Church and Monastery at Winchester, then called Ventae Belgarum: Which Church, saith Bishop Godwin, was consecrated by Fugatius and Damianus on the twenty ninth of October, in the year one hundred eighty nine. 2. Moratius a very ancient Author, quoted by Thomas Radburn, Ap. Vsser. de Primord. fol. 1055. Harpsfe●ld, Bishop Usher, etc. gives us a perfect description of this Church and Monastery: And first as touching the dimensions and bounds of it, he writes thus, as he is quoted by Thomas Radburn Bishop of S. David's, The measure of the Church founded by King Lucius (according to Moratius in his first Book and second Chapter) was in length two hundred and nine paces: in breadth fourscore paces, and in height ninety two paces. From one corner cross the Church to the opposite corner were one hundred and thirty paces. The situation of the Monastery on the East side of the Church towards the Temple of Concord, was one hundred paces in length, and in breadth towards the New Temple of Apollo, ●orty. On the Northpart it was one hundred and sixty paces in length, and ninety eight in breadth. On the West side of the Church there were in length one hundred and ninety, in breadth one hundred. On the south coast there were in length four hundred and fifty paces, and in breadth five hundred and eighty. On this side was seated the Episcopal Palace, as likewise the habitation of the Monks. 3. In the next place the same Author Moratius describes the large possessions wherewith this Church and Monastery were endowed by King Lucius, Ap. Harpsfeild. hist. c. ●. f. 6. saying, The limits of their possessions were extended twelve miles round about the City of Winchester, reaching so far on every side: In which space there were on each quarter seated eight wealthy Villages. Now if one Church possessed so large 2 Territory, we may collect how richly all the Churches of Britain were endowed even in those Primitive times. 4. The forementiond Thomas Rudborn in the greater Chronicle of the Church of Winchester further shows the special affection that King Lucius bore to that Church, Ap. Vsser. in Pri●●●d. f. 126. and the Immunities which he bestowed on it, The glorious and most Christian King Lucius (saith he) perceiving how by the two holy men, Fugatius and Duvianus, his Kingdom did wonderfully increase in the Worship of God taught by true Faith, and being therefore replenishd with great joy, he converted to a better use the possessions and territories formerly possessed by the Temples of the Flamens, transferring them to the Churches of the Faithful: and he not only added more and larger Manors and lands, but advanced them likewise with all sorts of Privileges. And particularly touching the Church of Winchester, which in his affection he in a special manner preferred before others, he raised it from the very foundations. And before he had perfected the whole work, he built a little habitation, an Oratory, Dormitory and Refectory for the Monks designed by him to dwell there. Having finished the entire building in the fifth year after his Conversion, the foresaid Prelates and Monks, Fugatius and Duvianus, dedicated it to the honour of our holy Saviour on the fourth of the Calends of November, l●gt it. in the year of Grace one hundred Sixty nine, and filled it with Monks, who devoutly served our Lord there: constituting the Abbot of the place a certain Monk called Den●tus. The same excellent Prince likewise resolved to confer on the Bishop and Monks of that Church of Winchester all the possessions and farms which anciently belonged to the Flamens of the same City, together with all their Privileges and Immunities. 5. What those Privileges were, the same Author a little after thus declares, ibid. f. saying, The foresaid most Christian King Lucius bestowed on the said Church newly founded by him the Suburbs of the City of Winchester, together with the Privilege of Dunwallo Molmutius. Which Dunwallo (as Moratius, Gildas and Geffrey of Monmouth also testify) was the sixteenth King of the Britain's: And being extremely zealous in his Heathenish Superstition, he enacted Laws, famous till the days of King William▪ the Conqueror under the Title of Molmutian Laws; by which he ordained; That the Cities and Temples of their Idoll-Gods, as likewise the high ways leading to them, together with the Farms of their Tenants and husbandmen should enjoy the immunity of Sanctuary: Insomuch as if any Malefactor should seek refuge there, he might safely depart, though his adversary were present. Now by means of such endowments and Privileges the Church of Winchester enjoyed its possessions in all tranquillity, daily singing the praises of God the space of one hundred and two years, to wit, from the first year of the most Christian King Lucius (his Conversion) to the second year of the Tyrant Diocletian. Thus writeth this Author: though he fail somewhat in his Chronology: Which defect is rectified by the ancient Author of the Book of Antiquities of the Church of Winchester, Ap. Vsser. in Primord▪ f. 128. who numbers exactly one hundred years from King Lucius his Conversion to the first year of Diocletian, during which time the said Monks quietly served God in their Monastery. 6. If any one have the curiosity to inquire what the Rule and Institut of these ancient Monks were, the foresaid Thomas Rudburn will satisfy him, presently adding, That S. Faganus and Duvianus filled that Church with Monks devoutly serving and praising God, and professed according to the Rule delivered by S. Mark the Evangelist. 7. Now the order and manner of the Rule prescribed by S. Mark is thus declared by Cassianus an ancient Writer of the Church: Cassian de Cocnob. Instit. lib. 2. c. 5. In the beginning of the Christian Faith (saith he) a very few, and those of approved sanctity, were dignified with the Title of Monks. Which men as they received their Rule of living from S. Mark the Evangelist, first Bishop of Alexandria of blessed Memory, they did not content themselves with retaining the order of living practised by the Primitive Christians, concerning which we read in the Acts of the Apostles, Act. 4. That all the multitude of beleivers were of one soul: Neither did any one esteem that which he possessed to be his own: but they had all things common. For those who were possessors of lands or houses, sold them, and brought the price, laying it at the Apostles feet: Which was divided to every one according to their need. But besides this, the ancient Monks aspired to other practices more sublime. For retiring themselves into the most secret places of the suburbs, there they lead a life so austere and with such rigorous abstinence, that even those who were strangers to Christian Religion were astonished at it: For with so wonderful fervour they attended day and night to the reading of holy Scripture, prayer and labouring with their hands, that neither the appetite, nor so much as thought of meat, did interrupt their abstinence, except every second or third day: and then they received food, not to satisfy their desire, but mere necessity: And neither did they this till after Sunset: so dividing their time, as to make the Light accompany the exercise of their spiritual Meditations, and darkness the care of their Bodies. These, and besides these, many other more perfect and sublime were the practices of the Ancient Monks. Thus Cassianus. 8. Such were the Monks who first possessed the Church of Winchester: and in such holy exercises they continued till the Tempest of the persecution raised by the Tyrant Diocletian dissipated them. After which in a short time they were restored, and the Church consecrated by Constantius Bishop of Winchester, in the year of Grace three hundred and nine, taking its new name from S. Amphibalus, who together with Saint Alban was crowned with Martyrdom: at which time the Abbot was named Deodatus. Hence it is that Gildas, the most ancient of all our Historians, mentions it under that Title, where he relates how the sons of Mordred to avoid the cruelty of Constantin fled thither: But in vain: For the Tyrant not regarding the Sanctity and Privilege of the place, took the sons of Mordred, Math. Westm. A. D. 543. and murdered one of them before the Altar of the Church of S. Amphibalus at Winchester, whither he had fled for Sanctuary. 9 The same Church afterward suffered another Eclipse, when the barbarous Infidell-Saxons profaned and laid waste all the sacred places of this Island. But not long after, the same Saxons, having by God's mercy embraced that Faith which they formerly persecuted, repaired with advantage all the ruins they had made: And particularly this Church and Monastery of Winchester (called afterwards de Hida) was restored with far greater splendour and magnificence, than ever before. And thus it, with the rest, continued for many Ages, fortified with the Charters of Kings, increased by the Devotion of the people, secured by the Bulls of Popes, and the Curses of Prelates against all tyrannous usurpations, till by the schism, avarice, lust and fury of King Henry the eighth, more fatal to the Church than the savage cruelty of heathenish Danes or Saxons, they were all swallowed up at once in a common destruction. Thus the Prophecy of our blessed King Edward the Confessor was fulfilled, Vid. Monasticon. pag. 61.2. who in a Charter by him bestowed on the Monastery of Westminster, concludes it with this clause, (Haec Charta in sua libertate permanebit, quam diu Christiani nominis timor & amor in hac nostra gente perseveraverit) that is, This our Charter shall remain in its full force and liberty, as long as the fear or love of the very name of Christianity shall continue in this our Nation. XIV. CHAP. XIV. CH. 1.2. etc. Seminaries and Schools of Learning instituted by King Lucius: the principal of which was Bangor: both a School and Monastery. 5. Of the pretention of Cambridge hereto. 1. OUR devout King Lucius, being also wise in his devotion, was not content with a wonderful bounty to build and endow Churches and Monasteries, in which Almighty God might be zealously worshipped, & the people plentifully instructed in Christian saving Verities: but moreover extending his providence to posterity: he provided Seminaries of Learning and Piety, for the institution and education of those who were afterwards to succeed in the Office of administering Divine Mysteries, and teaching the people. 2. Among these the most famous was the Monastery and School of Bangor in North-wales, in which, as S. Beda saith, at the coming of S. Augustin into England there were more than two thousand Monks. Concerning which our Countryman Bale thus writes, Bale. cent. two. cap. 53. Bangor was first a College of Christian Philosophers: which having as such continued from the time of King Lucius, for about the space of three hundred and fifty years, Congellus changed it into a Convent of Monks, under the Title of the Order Apostolic, and having been the Perfect of the said College, became the first Abbot of the New Monastery there, in the year of Christ five hundred and thirty. 3. That Bangor was in King Lucius his time designed for a place of literature, may be proved by other ancient Records: But whereas this Author says that Congellus changed it into a Monastery, is certainly a mistake, wherein john Pits follows him: The ground of which mistake is, the confounding of this Monastery of Bangor in Wales, with another of the like name in Ulster a Province of Ireland, in which lived this Congellus, or as the Irish Writers call him, Comgallus, and from which issued the famous Bishop S. Malachias, whose life is elegantly written by Saint Bernard, who there likewise mentions this Comgallus. Now true it is that about the year five hundred and thirty, the said Irish Monastery of Benchor became an Episcopal See, into which one called Daniel was first consecrated: which seemed to be a second ground of Bales mistake touching the change made in our British Bangor. A. D. 190. 4. Most probable it is therefore that our Bangor was in King Lucius his time, and afterward, both a Monastery and School of Learning: and that as anciently the Druids were, according to Pliny, great lovers of literature, flourishing in all kinds of knowledge, so likewise the Christian solitary Religious men who succeeded them, spent some part of their time in learning and charitably teaching others. So that to them especially may be attributed the propagation of the Christian Faith in Britain, Antiquit. Brit. fol. 8. which, as the Protestant Author of our British Antiquities says, being preached here in the first times of the Apostles, was not only firmly retained, but became in every age more increased and dilated. He might as well have added, That as the true Faith was principally conserved by Monasteries, so with the decay and ruin of Monasteries, our holy Faith likewise was extinguished. 5. Our famous University of Cambridge therefore will not take it ill, if an alumnus of her Sister suspend his assent to her pretention of being founded an University by King Lucius. K. Arthur● Diploma. And as for the Charter of our famous British King Arthur, in which there is a Grant of Exemption from Taxes and other civil burdens, to the end that the Doctors and Scholars there might peaceably and without distraction apply themselves to their Studies, as the glorious King of Britain Lucius decreed, who embraced the Christian Faith by the preaching of the Doctors of Cambridge: This Charter is obnoxious to so many exceptions, that without injustice it may be attributed to the Author of the other Heroical Gests of the same King Arthur. XV. CH. XV. CHAP. 1.2. Silence of Historians touching the Gests of King Lucius during his last ten years. 3.4.5. German Records affirm King Lucius to have been the Apostle of Bavaria, Rhetium, etc. 6.7 Three persons called by the same name of Lucius. 8.9. Of a supposed son of Constantius called Lucius or Lution: which is manifestly disproved. 10.11. It was only our King Lucius who converted several Regions in Germany. 1. HAving collected a Narration of the glorious Actions of our illustrious King Lucius (as they lie scattered in several Authors and Monuments) for the space of seven years after his Conversion, A. D. 190. that is, to the year of Grace one hundred and ninety, coincident with the ninth year of the reign of the Emperor Commodus: though our Records of good credit do testify that he prolonged his life ten years further, yet there is no mention at all in them of any of his actions either public or private; and excepting one Author, Galfrid. Monum. l. 5. c. 1. Claudi●costriae. Geffrey of Monmouth, not any of them declare where he was buried. And as for the said Geffrey, who tells us that he ended his life at Gloucester, and was honourably buried in the Church of the prime See: his pen does so abundantly flow in matters that regard the glory of his Nation, (as in the Acts of King Arthur, etc.) that his Authority in domestical affairs is of no great moment. 2. This silence therefore of our own Writers may be an argument inducing us to attend to the Testimonies of foreigners, who will acquaint us with the succeeding actions of King Lucius, not inferior, yea far more glorious than any hitherto related, though performed by him, not in the quality of a King, but a private person employing himself in communicating to other Nations those celestial blessings which himself, and by his assistance, his own people formerly enjoyed. Now what such foreign Authors testify concerning him, will no doubt seem at least incredible, if not ridiculous to those worldly minds, which setting too great a value on the present temporal vanity of human glory and wealth, judge of Primitive Christians, whether Princes or private persons, by the dispositions of after Ages, and because in these times, wherein sensuality, avarice and a contempt of spiritual things do reign, no such examples can be found, they therefore conclude all relations in ancient Monuments touching Princes who have preferred the poverty of Christ, and the gaining of souls to him before temporal abundance, and the satisfaction of nature, to have been the fabulous inventions of men. 3. Notwithstanding, mens incredulity shall not deter me from relating what is extant in the ancient Monuments of several Churches touching this matter. Generally all Authors which have written of the Ecclesiastical affairs of Bavaria, Rhetia, Vindelicia and the Cantons of the Swizzars do agree in this, that a certain holy person called Lucius preached the Gospel of Christ in Bavaria, and some other parts in Germany, from whence he proceeded to Rhaetia, in which Country he died and was buried in the City of Curia, or Chur, situated in the Country of the Helvetians or Grisons. Gasp. Busch. apud Rader. in Bavaria Sancta. This, saith Gaspar Buschius quoted by Raderus, is certain: But who this Lucius was, of what family or nation, cannot certainly be determined. He adds, that this Lucius, who ever he was, having preached among the Bohemians and other Regions bordering on the River Danubius, was banished from thence, and came into Rhaetia, where he built for himself a poor narrow cottage, etc. 4. Aegidius Tscudus writing of the Ancient Rhaetia, denotes the precise time when this Holy Apostolical man came into those Countries, saying, that about the year of Christ one hundred seaventy six, Eleutherius being Bishop of Rome, Lucius, out of a zeal to plant the Christian Faith is said to have come into Bavaria, which he converted to the Faith, and afterwards retired into Rhaetia, Rader. in Bavonia Sancta. etc. But Andrea's Presbyter, as Raderus testifies, determins this to have happened more lately: For says he, about the year of our Lord one hundred eighty two, Eleutherius the twelfth after S. Peter, being Pope, and in the reign of the Emperor Commodus, Lucius being poor, naked, and therefore less encumbered, undertook a voyage into foreign Nations; and by his preaching and Miracles is believed to have converted to the Faith of Christ the parts about Bavaria, and the whole Country of Rhetia situated among the Alps. Aubertus Miraeus agrees in the same Chronology: Miraeus in Fastis Belg. 21. Decemb. Alfled. in Chronol. c 27. and lastly Alfledius most accuratly refers this to the year of our Lord one hundred and ninety. 5. Such a concurrence of Testimonies, to which may be added the ancient Records of those Nations and Churches, together with the Ecclesiastical Office of the Cathedral Church of Curia (or Chur:) all these leave the matter unquestionable, at least thus far, that those Nations were about that time converted by one called Lucius. Which Nations being seated not far from the place where, about that time, was performed the forementioned Miracle of the saving the Emperor Marcus with the whole Roman Army from almost inevitable destruction, by the prayers of his Christian soldiers, no doubt they were thereby powerfully inclined to the embracing of the Christian Faith. 6. But now who this Lucius was, and out of what Country he came, is a dispute among learned Authors, who produce three only of that Name: 1. Lucius of Cyrene, mentioned in the Acts of the Apostles, and probably in the Epistle to the Romans too. Act. 13.1. Rom. 16.21. 2. Our British King Lucius. 3. Lucius, or Lution a pretended son of Constantius Chlorus and Helena. And to each of these the Conversion of those Nations is by some Writers ascribed. 7. As touching the first of these, namely Lucius of Cyrene a Prophet and teacher at Antioch in the time of the Apostles, that he could not be the Apostolic Converter of those Germane Nations seems unquestionable, both from the ancient Martyrologes, Eastern and Western, affirming him to have lived and died in the East: and likewise from the ancient Records of those Churches in Bavaria and Rhaetia, which do not pretend to such an Antiquity of the Profession of Christianity. M. Velserrerum. August. lib. 6. So that the learned and Noble Author, Marcus Velserus thus confidently writes concerning him, The trifling assertions of those who confound Lucius of Cyrene with the British Lucius, deserve not to be answered: since they do not consider how vast a space there is between their times. 8. And whereas our Holinshed, Holinshed in Descript. of Britt. out of I know not what Apocryphal Writings, would entitle to the Conversion of those Nations another British Prince, Lucius or Lution, pretended to be the second son of Constantius by our British Lady Helena, who is said to have been banished by his Father for killing his elder Brother, and after his banishment to have repent, and embraced the Christian Faith, which he afterward preached in Germany, etc. the fabulousnes of this report discovers itself, not only by the silence of all Ancient Historians living in, and after the times of Constantius, not any one of which make the least mention of such a Prince, but on the contrary expressly affirm that Constantin was the only son born to Constantius by Helena. Thus writes Eusebius, Euseb. vit. Const. lib. 1. cap. 15. familiarly acquainted with Constantin, in the first Book of his Life: To the same effect writes the Panegyrist Eumenius in his Oration pronounced to Constantin: as likewise Liveneius descanting on another Panegyric of an uncertain Author, spoken to the Emperor's Maximian and Constantin. And lastly Baronius, who confidently affirms, Baron. A. D. 306. n. 21. That Constantius begot of Helena any other son or daughter besides Constantin, cannot be found recorded any where. 9 To this unanswerable Proof against the assertion of Holinshed, followed herein by Broughton, Brought. cen. 3. cap. 2. & 12. may be added the general consent of the ancient Monuments and Writers of Germany and Rhaetia, agreeing in this, that the Conversion of those Nations was effected above one whole century of years before the age of Constantin. 10. The first Lucius being therefore excluded for his too great antiquity, and the third, as living, if at all, much too late for such a work: it remains that the Conversion of those Nations must be ascribed only to the second Lucius, our first Pious Christian King. 11. And indeed him only do the most Ancient Monuments and Writers of those Churches and Regions acknowledge for their Prime Apostle: Insomuch as Raderus a learned Author, and very diligent in the search of old Records, Rader in Bavaria Sancta. confidently pronounces, That the Beleif is most certain▪ grounded upon the Testimonies of Authors most ancient and of prime Note, that it was our British King Lucius who converted those Nations. The same is with the like confidence asserted by Aegidius Tscudus in his Treatise concerning Ancient Rhetia, by Andrea's Presbyter, by Petrus Mersaeus, by Hertmannus Schedel, Stumfius, Aubertus Miraeus, Nauclerus, Notkerus Balbulus in his martyrologue and Baronius. To these may be added a Testimony of yet greater authority taken from the Church of Curia (or Chur) in whose Ecclesiastical Office King Lucius is commemorated as the first Doctor and Apostle of that Country, the place of whose burial is there venerated, though his Relics have been dispersed through several places in Germany. And in the last place, the same is confirmed by that Treasury of the Records of all Churches, the Roman martyrologue, out of which every year on the third of December is chanted, Mart. Rom. 3. Decemb. The Commemoration of S. Lucius King of the Britain's, at Curia a City of Germany, who was the first among Kings which received the Faith of Christ, in the time of Pope Eleutherius. XVI. CH. XVI. CHAP. 1.2.3. Of the journey and Gests of S. Lucius in his Apostolic Office. 4.5. His death and burial in the City of Curia, or Chur. 6. Of S. Emerita, a sister of King Lucius, who accompanied him: her Martyrdom. 7. Demps●ers ridiculous pretention that King Lucius as buried in Scotland. 1. HAving from authorities of great weight asserted the Apostleship of this our Pious King, in pursuance thereof we will collect out of ancient Writers some of his particular Gests and sufferings in the discharge of the said Office. 2. He having resolved to consecrate the remainder of his old age to the service of Christ, passed first into France, landing at Bol●ign a City of the M●rini, where, saith Malbranque, Malbranc. de Ma●i●i●. he first began his office of preaching the Faith of Christ: and from thence made his progress through the Region of the Nervians (the Country of Liege) to Triers in Germany. After which the next place blessed by his presence and Charity was Ausburg (Augusta Vindelicorum) where he converted to the Faith a Noble Citizen called Campestrius, with his whole family. But there the Devil raised against him a great persecution: for, saith Navelerus, the people out of a hatred to a Religion formerly unknown by them, Naucler. 〈◊〉 2. gen. 7. pursued the preacher of it with stones, and afterward cast him into a pit: Out of which he was secretly drawn by some Christians there, and conducted to the City of Curia, where he ended his life by Martyrdom. 3. From Ausburg S. Lucius went to Reginoburgum (or Ratisbon) where he efficaciously spread the seed of the Gospel. And having spent almost all his strength in such works of Charity to others, he desired to end his life in solitude, quietness and prayer. A. D. 196. For which purpose he retired himself into the mountainous country of Rhetia: and, saith Tscudus, having passed over the hill, Tscudus de pris●â ●●hae●●●. under which is situated the Castle called Gutenberg, which to this day retains the name of S. Lucius his Cliff, he came into the Region where now the City Curia (or Chur) is placed, together with his devout sister S. Emerita, who presently after for preaching the Christian Faith suffered Martyrdom at Trimas or Trimontium, distant from Curia the space of two or three miles. But S. Lucius reposed himself in a certain Grot in the Mountain above the City Curia, where he taught the Faith of Christ The place where he built a little Oratory doth still testify his Sanctity and abode there: for in memory thereof there was afterward founded a Monastery of Norbertins' (Praemonstratenses) which took its name from S. Lucius, as Aubertus Miraeus and Raderus do affirm. 4. As touching the manner of S. Lucius his death, the same Aegidius Tscudus writes thus, Idem. ibid. At last Lucius was slain near to Curia in the Castle called Martiola, by the infidel inhabitants and the Perfect of that Region. Notwithstanding other Authors affirm that he died in peace: though the honour and Title of a Martyr cannot be denied him, since anciently, as Baronius saith, it was communicated not only to such as by a violent death for Christ's honour were snatched out of this world, Baron. A. D. 194. but likewise to those who for the confession of the Faith suffered any torments, though they did not consummate Martyrdom by death. 5. The precise year of the death of this glorious King is by Florilegus determined to be the year of Christ two hundred and one: Florilegus A. D. 201 which was the seaventy eighth year of his Reign, and the eighty eighth of his life. Whereto the learned Chronologist, Bishop Usher likewise accords. His words are these, In so great a debate among Writers, Vsser in Primord. my judgement doth incline to believe that King Lucius ended his life in the first year of the third Century after Christ. And the grounds of this persuasion are, because I observe that not only the Annals of the Church of Salisbury, and the Chronicle of the Britain's abbreviated, as likewise the London Tables, but also Roger Wendover, Matthew Paris, and Matthew of Westminster, together with the History of Rochester, do agree that he died in the year of our Lord two hundred and one. 6. His sacred Relics have been dispersed in several places of Germany: Rader in Bavaria Sanctâ. and to this day saith Raderus, are venerated in a Church of the Franciscans and another of the jesuits at Ausburg. Which argues that he died not in Britain, but Germany. Therefore although our Cities of Gloucester and Winchester have boasted themselves to have been the Repositories of some parts of the body of this Pious King, it is more likely that, considering their near relation to him, they should procure them from the Church of Curia, A. D. 191. then that the Germane Churches should obtain them out of Britain. 7. Now whereas in the Passage cited out of Aegidius Tscudus mention was made of Saint Emerita, the devout Sister of King Lucius, and companion of all his travails and dangers, and how in the Country of the Helvetians she added the Crown of Martyrdom to the garland of Virginity: our British martyrologue thus commemorats her, At Trimas in the territory of Curia this day, Martyr. Aug. 4. Decemb. being the fourth of December, is celebrated the Feast of S. Emerita Virgin and Martyr, the Sister of Lucius King of the Britain's, who together with her Brother went into Germany, A. D. 193. and for confession of the Christian Faith being persecuted by the infidels of that country, consummated her glorious Martyrdom by fire, about the year of our Lord one hundred ninety three. The entire history of her life may be read in the Breviary of the Church of Curia. Mention is made of this holy Virgin and Martyr by Isengrenius, and Hermannus Schedelius in his Chronicle. 8. But Philippus Ferrarius in his Catalogue of Saints omitted in the Roman martyrologue, Phil. Ferrar. in Catal. Sanct. Vsser in Primord. fol. 137. being misled by Dempster, a Writer most ridiculously partial for his Scottish Nation, as Bishop Vscher observes, assigns a place in the Western parts of Scotland called Trimontium, and now Attetish, for the place of this Virgin's Martyrdom, and in the Scottish Calandre her commemoration is appointed on the twenty sixth of May. Which assertion is so evidently contradicted by many authentic Records of several Churches, and by Authors of such unquestioned integrity, that it deserves not a serious confutation. XVII. CH. XVII. CHAP. 1.2. S. Fugatius and Damianus preach the the Gospel in Britain. 3.4.5. They retire to Glastonbury: and rebuild it: establishing a succession of Monks. They find there the Holy Cross, etc. 6. The place of their burial, uncertain. 1. HAving that largely set down the Gests of our Holy King Lucius, the first among all Christian Kings, we will adjoin hereto such particulars as our ancient Monuments furnish us with all touching the two Holy Legates Fugatius (or Phaganus,) and Damianus (or Diruvianus) sent by the Venerable Pope Eleutherius to baptise the said King, and to settle the affairs of the New British Church. Malmsbur. in Antiq. Glast. 2. Now concerning these two glorious Saints thus writes Malmsburiensis out of the Ancient Records of Glastonbury, Phaganus and Dervianus came into Britain to preach the Gospel, who travelled over the whole Island, teaching and baptising the inhabitants. 3. Moreover in the same Records we find how these two Saints having been informed that about a hundred years before, S. joseph of Arimathea and eleven of his companions had in some measure spread the seed of Christian Faith in Britain, and at last retired themselves to Glastonbury, where they died: hereupon they visited that sacred place, called the Isle of Avallonia, which, saith Capgrave, was then become a covert for wild beasts, Capgrav. in Ioseph●. that formerly had been a habitation of Saints: till it pleased the Blessed Virgin to reduce to the memory of Christians her Oratory erected there. 4. These two holy men therefore penetrating into this solitary Isle, Antiq. Glast. as Moses the Lawgiver of the jews did into the inmost parts of the desert, by the divine conduct they found there an ancient Church built by the hands of the Disciples of our Lord, which the Supreme Creator of heaven declared by many Miraculo● signs that himself had consecrated it to his own glory, and to the honour of his most Blessed Mother. The foresaid holy men having found this Oratory, were filled with unspeakable joy: and there they continued the space of nine years, employing all that time in the praises of God. And searching diligently that sacred place, they found (the Holy Cross) the figure of our Redemption, together with several other signs declaring that that place had been formerly the habitation of Christians. Afterwards being admonished by a Divine Oracle, they considered that our Lord had made choice of that place above all others in Britain, wherein the intercession of the most Blessed Virgin should be implored in all necessities. A perfect relation of all which things they found in ancient Writings there: to wit, How when the Apostles were dispersed through the world, S. Philip with many Disciples came into France, and sent twelve of them to preach the Faith in Britain: the which being admonished by a Revelation of an Angel, built the foresaid Oratory, which afterward the Son of God dedicated to the honour of his Mother: And likewise how three Kings though Pagans, had given them twelve portions of land for their sustenance. Thus we read in the Antiquities of Glastonbury. 5. The same Records do further testify, how these two Holy men added another Oratory built of stone, Ibid. and dedicated to the honour of our Lord and his Apostles S. Peter and S. Paul: and on the top of the Mountain raised a Chapel to the honour of S. Michael the Archangel. Moreover to continue the service of God there which had been interrupted, they established a succession of twelve devout persons in memory of the first twelve companions of S. joseph: Which number continued till the coming of S. Patrick, the Apostle of Ireland, into that place, etc. 6. Now whether these two Apostolical men died at Glastonbury, Ibid. or no, is not certain, saith the Author of those Records: though that they continued there the space of nine years, is delivered by certain Tradition. Most probable it is that they died and were buried there, considering that the space of nine years contains almost the whole time of their abode in this Island: so that it seems to have been a place of retirement chosen by them from their first coming, to which they usually had recourse for a refreshment from their labours, and where by the exercise of Prayer and Contemplation they obtained a greater measure of the Divine Spirit to enable them more perfectly to discharge their Apostolical Office. Martyr. Ang. 24. Maij. A. D. 191. In due gratitude to whose Charity the British Church hath made an anniversary commemoration of them on the twenty fourth of May: consigning their death to the year of our Lord one hundred ninety and one. XVIII. C. XVIII. CHAP. 1.2.3. After King Lucius his death, the Romans permit not any of his family to succeed: and why. 4.5.6.7. Commotions in Britain: composed by Vlpius Marcellus: to whom Pertinax succeeded, who was Emperor next after Commodus▪ 1. AFter King Lucius his death, which happened in the seaventh year of the Emperor Severus, we do not find any of his family, or indeed of the British blood to have succeeded him. Hence it is that john Fordon a Scottish Chronologist thus writes, I●. Ford●●● Ch●●●. Sc●●. l. 2. c. 31. Lucius King of the Britain's being dead (or as he says elsewhere, Not appearing) the Royal offspring ceased to reign in that Kingdom, Tribune's being there placed by the Romans to govern the Island: by Tribune's understanding the Emperor's Legates commanding the Roman army. 2. Hector Boethius likewise a French Historian having recounted how King Lucius, as being a favourer of the Romans, had been permitted by the Emperor's benevolence to rule: H. ●●tth. hist. ●ib. 5. he adds, That after his death the Romans considering that the British Kings had been Authors of many seditions among themselves, and rebellions against the Romans: therefore by a public Decree they prohibited any of the British blood for the future to enjoy the Title and dignity of a King. 3. Now though not any of the Roman Historians mention such a Decree, A D. 201. yet that King Lucius had no Successors of his blood is certain. Probably he had not children: Or if he had, their exclusion from the crown might be caused by his Profession of Christianity. However in our following Narration we shall be obliged to refer occurrents to the reign of the respective Roman Emperors then living. 4. And as for the Roman or British civil affairs during the Reign of Commodus, lasting thirteen years, in the beginning whereof King Lucius became a Christian, the Roman Historians afford us little to furnish this our History. Some few particulars shall here briefly be mentioned. 5. In the fifth year of Commodus his reign (saith Dio, Dio. hist. l. 71. In Commodo. who lived in those times) the Caledonian Britain's, having made an eruption through the wall which divided them from the more southern Provinces, wasted all the country before them, and slew the Roman General together with all his soldiers. Wherewith Commodus being terrified, sent against them Vlpius Marcellus, a man of admirable virtue and courage: who returned upon those barbarous people their injuries with advantage, and heaped on them most grievous calamities and losses. For which good service through the Emperor's envy he scarce escaped being killed. Notwithstanding for that victory Commodus assumed the surname of Britannicus among his other Titles, as appears by ancient Medals, mentioned by Camden and Speed. 6. Two years after, Ibid. Helvius Pertinax who succeeded Commodus in the Empire (though he reigned but a few months) was sent into Britain, whither he brought back five hundred soldiers sent by the Army there to Rome to complain of the injuries offered them by Perennius the Emperors favourite, whom they boldly killed in his presence. 7. Pertinax having with much ado quieted the British Legions, Capitol. in Pertinace. Id. in Albino. made it his suit to the Emperor, to be eased of the government, alleging for his principal reason▪ that the Army hated him for his care to preserve military discipline. Whereupon Commodus in the eleaventh year of his reign sent him a Successor Clodius Albinus, upon whom likewise he conferred the Title of Caesar. Whose abode in Britain was but short: for presently after, junius Severus was sent General thither: and Commodus used all his endeavours to kill Albinus. But dying shortly after, Pertinax who succeeded him, sent back once more Albinus into Britain. THE FIFTH BOOK OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAP. 1. The Conversion of Britain celebrated by Origen. 2. The Picts and Caledonian Britain's follow their Example. 3. Their King Donaldus, etc. brought to the Faith by Fulgenius a Britain 4.5. etc. Dempsters fabulous narration. 1. THE Conversion of Britain was so famous in the Church of God, Orige●. in Ezech. that Origen who flourished in Egypt not long after these times, in his commentary on Ezechiel, thus celebrates it: When did the Country of Britain before the coming of Christ consent in the Worship of the only true God? But now the whole Earth doth with joy glorify our Lord for the Churches there erected in the utmost bounds of the world, so that in all its limits it doth aspire to celestial happiness: And in another place, The power of the Divine Grace of our Lord and Saviour is present likewise, Id. hom. 6. in Luc. both to those Nations in Britain which are divided from our world, and likewise those in Mauritania, yea with all People under the Sun, which have believed in his name. 2. And as the fame thereof was largely spread among Churches far remote from Britain, so the Example also had a happy influence on the neighbouring Nations. For in the Northern regions of Britain divided from the civilised part by the Emperor Hadrians wall, A. D. 20●. and which always lived in hostility with the Romans, the Faith of Christ, within two years after the death o● King Lucius, was not only preached, but effectually subdued the minds both of the Princes, and generally of their subjects: which gave occasion to Tertullian, Ter●●ll. 〈◊〉 judaeos. c. 7. who lived in these times, to say that those Provinces of Britain's to which the Roman Armies could not gain access, were yet conquered by our Saviour, submitting themselves to his Faith. 3 Concerning this Conversion thus writes Hector Boethius, Both. histor. lib. 5. The like mind did Christ our Lord, the Prince and Author of peace, give to King Donaldus, insomuch as rejecting the worship of Devils, he addicted himself to solid Piety. For when Severus was Emperor of the Romans, the said King obtained of Pope Victor, the fifteenth after S. Peter, to whom he sent his Ambassadors, that several men illustrious for learning and Religion should be sent into Scotland to baptise himself, together with his wife and children, who professed the name of Christ. The Scottish Nobility following their King's example, renounced their former impiety, and embracing the Religion of Christ were likewise purified by Baptism. The year wherein the Scots by the mercy of Almighty God were called and received the light of true Piety, was the two hundred and third after the incarnation of our Lord. A. D. 203. To same purpose write Duraeus, Duraeus cont. Whittac. fol. 412. Gord. A. D. 2●0. Dempst. in Apparat. l. 1. cap. 6. Gordonus and generally all the Scottish Authors. 4. As touching the manner of this Conversion, Dempster citing an Ancient Scottish Historian, Fordonus, saith, That is was effected by Paschasius a Sicilian sent into Scotland by Pope Victor, who instructed the Nation in the rudiments of Christianity. And the same, saith he, he proves out of an ancient Book of the Church of Lismore, which is the most ancient among the Scottish Records. The same Author adds, that never any people was with less trouble converted to Christ: for so great a concourse there was unto those Holy Teachers, that there were not Priests enough to baptise them. Moreover the said Fordonus delivers, that this Paschasius leaving behind him his Companions to instruct that rude people more diligently in the Mysteries of Christianity, returned back to Rome, to give thanks to that most holy Pope in King Donaldus his name, for so singular a blessing conferred on his Nation. But before he arrived there, Victor was departed this life, whose Successor was Zephirinus. Whence it manifestly appears, ●hat Scotland was converted to the Faith in the last year of Pope Victor. Notwithstanding in the Scottish Menology published by the same Dempster, this Paschasius is said not to have been sent into Scotland by Pope Victor, but to have been Donaldus his Messenger to the Pope, as Elvanus and Medwinus were sent by King Lucius to Pope Eleutherius, for there it is thus written, Dempst. in Menol. Scot 12. Dec. At Dorn in Southerland, on the twelfth of December is celebrated the memory of Paschasius who was sent a Messenger to the Holy Pope Victor by King Donald, and obtained of him Christian Teachers to instruct the Nation. 5. This is the account given by Dempster, as he pretends out of Fordonus. But so little to the satisfaction of the learned Bishop Usher, that he professes, Vsser. Primor● f. 13. In those Copies of john Fordon which I have perused, not any of these things related by Dempster are extant: so that I begin to suspect the truth of them, aswell as of the rest which he quotes out of a nameless Book of Lismore, and I know not what other Manuscripts. 6. The person, to whom Dempster ascrib's the glory of having first inclined the mind of King Donaldus to embrace Christianity, was one called Fulgentius or Fulgenius, Dempst. hist. l. 6. n. 547. whom he will have to be the Author of a Book entitled, of the Faith of Christ: which Book, says he, if it were now extant, Scotland would be furnished with a Monument to declare the Antiquity and fervour of its Primitive Faith, wherein it would yield the preeminence to few Kingdoms in Europe, and would be superior to many. This Fulgentius, saith he, was surnamed the Bold, and in the reign of Septimius Se●erus died at York in England. He it was whose faithful assistance King Donaldus made use of, being the first King who stamped his Coin in brass, gold and silver with the sign of the Crosse. II. CHAP. II. CHAP. 1.2.3. Confutation of Dempster. 4. Who Fulgenius was. 5. A Message sent by King Donaldus to Pope Victor. 6. More concerning Fulgenius. 1. THIS relation made by Dempster, though for the substance of it it be agreeable to ancient Records, yet to embellish it he employs so much of his own invention, moved thereto by a partial affection to his own country, that to a Reader not altogether ignorant he rather disgraces the whole story, and renders Truth itself suspected, then gains belief to his own impudent additions. 2. And first, whereas he makes Donaldus to be a King of the Scots, and Fulgentius to be of the same Nation, he cannot allege for this the least ground in any ancient Authors who wrote of these times. The Name of Scots was not yet heard of any where: much less in Britain. The Roman Historians acknowledge no other inhabitants in this Island, but only Britain's: That is the Common name, though in the several Provinces they be distinguished by several Titles. And particularly touching those Northern Britain's by Hadrians wall separated from those which were under the Romans dominion, Dio an Historian of these times, though he curiously prosecutes the progress of the Emperor Severus through these countries, finds only two Nations in these parts against whom he fought, the Maeares and the Caledonians, to which, saith he all other names are referred (as the Vecturiones, and Deucalidonians, etc.) the former neighbouring to that wall, and the other possessing the remainder of the Island to the Northern Sea. As for the name of Scots, there is as yet no mention of them, either in him, or any other ancient Writer. Where as if there had been any such distinct Nation here, Severus who was most ambitious to multiply his Titles, would not have failed to have inserted Scoticus among them. We shall ere long determine when that Nation entered those parts, and when they changed the Name of those Provinces. 3. It is without question true that such a Prince there was in those times as Donaldus, Rosier t●m. 6. in Stem, ●o tha●. who by Rosierius is said to be the Brother of Ethodius: but whether he was a King of that whole Country of Britain not yet conquered by the Romans, or only a Prince of some one Province there, cannot certainly be determined. A Tradition likewise sufficiently grounded approves the Conversion of that Prince, with his Family and subjects, about two years after the Death of King Lucius. Which is evidently confirmed by the forecited testimony of Tertullian in a Book written not above seven years after it happened. 4. As for Fulgentius, or as the Britain's called him, Fulgenius, he was a Southern Britain, not only a Subject of King Lucius, Both. lib. 5. but of the same Royal family: descended, saith Boethius, from the ancient blood of the British Kings, and who together with his King and kinsman embraced the Christian Faith. He was not a Writer of Books, as Dempster feigns: but a Prince of high Spirits and courage. And being such an one, no marvel if after so great an injury done to his family, which was excluded from the Succession by the Romans, he refused to continue their subject, and fled to their professed Enemies the Caledonian Britain's beyond the wall. 5. Fulgenius therefore was doubtless the first who instilled into the mind of Donaldus a love of Christian verities, and suggested to him the same way and means to obtain a more perfect instruction, which his Kinsman King Lucius had lately made use of, which was, to direct Messengers to the Bishop of Rome, Pope Victor, with a request that he would send authorised Teachers to instruct that Nation, and establish a Church there. This the King performed, and accordingly Paschasius with other his companions were sent into those Northern Provinces, who by the Divine assistance converted to the Faith such infinite numbers of the Inhabitants, that there were not Priests enough to baptise them. 6. It seems the reputation of Fulgenius his courage and conduit was so great, that King Donaldus made him General of the forces with which he broke into the Roman Provinces, causing a terrible desolation there: And being opposed by the Roman General, he defeated his Army, and killed both him and in a manner all that followed him. So great a calamity hence followed through all the Southern pa●ts of the Island, that the Emperor Severus himself thought his own presence and authority necessary to secure the Province. Hereupon he brought with him an Army so formidable, that the Maeates and Caledonians made an offer to surrender themselves. But the Emperor ambitious of fame by a conquest of them, entered their country, where his chief difficulty was to find his enemies; for by reason of the vast mountains, woods and marshes, (all the passages whereof were known to the Britain's) the Romans became oft entangled in their march, and sometimes received considerable defeats: Notwithstanding by their constancy and advantage in numbers the Roman Army did not interrupt their progress, till they had pierced to the utmost bounds of the Island confining on the Northern Sea. There was no decisive battle at all fought between them: Notwithstanding the Emperor esteemed his exploit of marching through the whole country, which never any Enemy before had done, to be so illustrious, that he therefore assumed among his other Titles that of Britannicus: Which likewise was communicated to his two Sons Bassianus and Geta, his Successors in the Empire: though only Bassianus accompanied him in the invasion, Geta being left in the Southern parts to compose Civil affairs. 7. As for the Noble and pious Britain Fulgenius, he is said shortly after to have ended his life at York, than the Imperial City. It is doubtful whether he returned thither as a Prisoner, or upon composition. For some of the Princes and Provinces yielded themselves to the Emperor: though the greatest part avoiding any encounter with the Romans, remained still in their former hostility. ●itsius in Fulgen●io. A. D. 202. Brough●on Cent. 3. c. 5. § 3. That therefore which is related by a Modern Writer touching Fulgenius is very uncertain, namely that in a battle against Septimius Severus he was mortally wounded, and died at York in the year of Grace two hundred and twelve, being the eighteenth and last year of Severus his Reign. And other stories of him though confidently reported by some, as that he was the Brother of Martia the first wife of Severus, and that by him Severus himself was slain, are mere inventions contrived to adorn a Fable rather than a History. III. CHAP. III. CHAP. 1.2. How far Severus the Emperor subdued the Caledonian Britain's: And of the wall built by him. 3.4. Severus his ominous retreat to York: and his death there: And Consecration by the Romans. 5. His Sons left Successors in the Empire: but Bassianus the Elder murders his Brother Geta. 6. A sharp reply of a British Lady to the Empress julia. 7. A Description of the Caledonian Picts by Herodian. 1. SEverus though he took the Title of Britannicus, and coined Medals inscribed with Britannica Victoria, was far from subduing those Northern Britain's. He wrote indeed to Rome, that the Caledonians by covenant had yielded up a part of the country formerly possessed by them: Notwithstanding if we consider the situation of the Wall or Rampire renewed by him to exclude those Nations from commerce with the civilised Provinces, we shall find that the Romans rather yielded to the Britain's a considerable space of ground which had formerly been subdued and gained by julius Agricola and Lollius Vrbicus. 2. Our famous Historian S. Beda indeed is of opinion that this Wall, Bed. hist. l. 1. c. 12. or rather Rampire of earth, was raised by Severus in the same place where Agricola in the former Age had made his enclosure, to wit, between the two bays of Edinborough and Dunbritton. But certain it is that this Rampire was placed much more to the Southward, where the Emperor Hadrian afterward had raised his Wall, now utterly demolished, between the Mouth of the River Tine and the bay of Eden (Ituna) in Cumberland. Oros. hist. l. 7. cap. 17. Hieron. in Chron. Cassiod. in F●st. Consul. Spartianus in Severo. c. 18. The length of which Rampire was not as Orosius relates, as likewise S. Hierom and Cassiodorus, one hundred thirty two miles, but only fourscore, as Spartianus truly measures it, calling this work the greatest ornament of his Empire, from whence he took the Title of Britannicus. 3. Having finished this vast work, with frequent towers and a most deep and spacious Trench, Sparta. ibid. Severus retired with his Army to York, and being superstitious, he busied his thoughts in the way with an expectation of some good omen that might portend an establishment of his future happiness. But was much daunted seeing an Aethiopan soldier coal black, and crowned with Cypress, who came to meet him. And when he commanded him to be taken away, he being a noted jester said thus to him, Thou hast been all, thou hast overcome all: Now be a God. The apprehension which so portentous a sign wrought in his mind was much increased when entering into York he was by a rustical S●●thsayer conducted to the Temple of Bellona: and afterwards when the beasts brought for sacrifice were all black, and through the negligence of his servants, followed him all the way to the entrance into his Palace. Idem. ib. These saith Spartianus were the presages of his death, which followed presently after in the same City. Idem. ibid. His last words were these, When I received the Government I found the commonwealth every where in troubles: I leave it peaceable even to the Britain's. Though I be an old man, unable to walk, I leave to my children Antonin●, if they be good, an Empire firm and secure, but if they be ill, they will find it weak and tottering. 4. Being dead, he was with all most exquisite solemnity consecrated and made a God: Herodian. h. l. 4. the Ceremonies whereof are exactly described by Herodian. His ashes were gathered into a precious box with costly odours, and by his two sons with great veneration carried to Rome, to be laid up in the sacred Monuments of their Princes. 5. Now though these two sons, Bassianus or Antoninus, and Geta, were left by their Father with equal power Governors of the Empire, yet presently after their coming to Rome the Elder son, Bassianus, most barbarously murdered the Younger together with all that had adhered to him, and after his death reigned alone four years. 6. Before we quit this subject in hand, it will not be impertinent to relate from Dio a story touching a quarrel between Severus his Empress julia, and a British Lady, by which we may observe the sprightfullnes of the Britain's. When the Emperor had entered into a league with the Caledonian Britain's, A. D. 216. whilst he was sitting on his Tribunal, his wife julia intending an affront to the British women, said publicly that they conversed impudently with men. Whereto the Wife of Argentocox●s a Caledonian Prince, thus pleasantly answered, We do much more honourably satisfy out natural passions, than you Roman Ladies: For we converse indeed freely with men, but they are such as are of the best and Noblest rank: Whereas you Roman women prestitute yourselves secretly to the basest of men. This Reply proved the more sharp; because julia was infamous for her adulteries: which it seems, the British Lady was not ignorant of, and had courage enough to let her know it. Shortly after the Empress became the object of the utmost infamy, by marrying publicly her own son Bassianus, to whose lusts she most impudently offered herself. 7. We will conclude the present argument with an observation out of Herodian an Historian living in these times, Herod. hist. lib. 4. who describing the fashions of those Northern Britain's, says, That they used no garments at all: that about their Necks and breasts they w●re swords, esteeming that to be a principal ornament, and argument of their wealth. Moreover that they in several colours marked their bodies with the pictures and figures of all sorts of beasts: and this being their chief bravery, they therefore refused to wear any garments, because they would have those pictures exposed to men's eyes. Hence it is that in Roman Authors of this and the succeeding ages we find, not the Britain's in general, but only these Northern, Caledonian Britain's styled, Sky-colourd Britain's, and sky-colourd brigants: Aus●nius the Poet particularly ascribes such painting to the Caledonian Britain's. So that no doubt it was from hence that those utmost northern Britain's came to be called Picts, or a Painted people. IV. CHAP. IV. CHAP. 1. Of the Actions and death of Donaldus the first Christian King of the Caledonians. 2. The Ancient Scottish Christianity how different from the Modern. 3. Of a Monument erected to the Dui, or God of the brigants. 1. IN the fourth year of Antoninus Bassianus his Reign, died Donaldus the first Christian Prince among the Caledonians. H. Both. hist. lib. 5. Concerning whom thus writes Hector Boethius, Donaldus was the first of all the Scottish Kings (as our ancient Annals inform us) which coined silver and gold, marking it on one side with the figure of the Saving Cross, and on the other with his own face: Which coins may propagate to posterity the Memory of the Christian Faith being first embraced by him among all the Kings of that Nation. A. D. 213. He at last died in the one and twentieth year of his reign, famous both for his religious and Civil actions. Being dead, he, by the persuasion of such Priests as among the Scots administered the sacred Mysteries of Christianity, was with Christian ceremonies and solemnity buried in a field, which with many pious accustomed Prayers had been consecrated for the burial of Christians. 2. In this relation made by Boethius, extracted out of ancient Records, the present inhabitants of Scotland may observe how great the difference is between the Christianity of the first King who professed it in their country, and that which they have lately chosen in stead of it. This King refused to be buried among his heathen Ancestors, choosing rather to mingle his bones with those of common beleivers, then to have them proudly entombed with Heathen Princes. He would not rest after death but in a place consecrated by the Devotions of holy Priests, who likewise celebrated his Obsequies according to the Primitive Christian manner, Cyprian. Ep. ●6. by making oblations for him, and offering the most Holy Sacrifice for the refreshment of his soul, as S. Cyprian, who lived not long after, describes the manner of ancient Christian burial. The same holy Father likewise, as if he intended not only to justify, but commend this last act of King Donaldus his devotion, among other crimes with which he charges one of his Bishops called Mar●ialis, ●d. Epist. 5●. adds this, that he buried his children in the profane Sepulchers of the Heathen. Among other ceremonies peculiar to Christian burials in those ancient times, this was one, that a Cross was raised upon their Monuments, as shall be showed hereafter. 3. Having thus related the actions and death of this second Christian Prince Donaldus, as fully as ancient Records inform us, it will not be amiss to add here a Monument yet remaining, which in those very days was erected near the River Calder in Yorkshire by Titus Aurelius a Roman officer: on the one side whereof were inscribed these words, A. D. 212. Antoninus and Geta the third time Consuls: and on another was a votive dedication to the Dui, or God of the brigants. Who this God was is uncertain: only it appears that every Province, and perhaps every city and Town in Britain had their peculiar De●●y, such an one was Belatucadrus, Andates, etc. Now the Roman Superstition was such, as that they worshipped all the Idols of the Nations conquered by them, and such an one probably was this (Dui, or) God of the brigants. Yet considering the late conversion both of the Southern and Northern Britain's, why may not this God of the brigants be the only true God worshipped by these New Converts, and honoured with an Inscription by this unbeleiving Roman, A. D. 221. as one among the crowd of profane Deities superstitiously adored by them? V. CHAP. V. CHAP. 1.2. S. Amphibalus a Young Christian Britain, and afterward the Converter of S. Albanus, accompanies the two young Emperors to Rome. 1. AMong other Britain's which now attended the two young Emperors in their return to Rome, A. D. 213. being moved thereto either out of respect to them, or a curiosity of travelling into foreign countries, one young man is particularly taken notice of in our ancient Annals, which after some years do celebrate his Memory, as a glorious ornament of our Nation, in being the Instructor of our first Martyr S. Alban in the Christian Faith, and a companion of his Martyrdom. This was young Amphibalus, born at Cair-leon upon Vsk (Isca) in the County of Monmouth: Concerning whom our Writers give this Character, Pits in Amphibalo. That he was from his ●ender years bred up in good literature, and withal instructed in Christian Religion whilst he lived in Britain: that he learned both the Greek and Latin tongues, and was likewise instituted in Eloquence. Afterward he traveled to Rome with a resolution there to betake himself to higher studies, where he spent his time principally in reading and understanding Holy Scripture and the Doctrine of Christian Religion, till the beginning of the cruel persecution raised by Diocletian. 2. Two voyages of his to Rome are commemorated: and it was in the Second that he made his continuance there, in which he gave himself to these serious and sacred studies, and was ordained a Priest, and sent back by the Pope into Britain, where saith Boethius and Bale, he became Bishop of the Isle of Man. Mart. Angl. 25. junij. In this his first voyage thither he was an Auditor of the Holy Pope Zephirin who interpreted the Christian Law, as our martyrologue testifies. But concerning Amphibalus more shall be spoken hereafter. VI CHAP. VI CHAP. 1.2.3. A long silence touching British affairs: And fictions of Geffrey of Monmouth touching Caransius. 4. Succession of Popes. 1. FOR the space of almost threescore years after the death of Severus, the Writers of Roman affairs make no mention at all of Britain: which silence of theirs has given occasion to some of our ancient Historians to insert fictions of their own, or to relate true occurrents without any regard to time and order. Galfr Monu●et. A. D 218. Hollingsh. h. fol. 81. 2. Thus Geffrey of Monmouth, and some Modern Writers, misled by him, affirm that a certain British Prince called Carausius having killed the Emperor Antoninus Bassianus, surnamed Caracalla, in a battle, in the year of our Lord two hundred and eighteen, thereupon invaded the Kingdom of Britain. Whereas it is certain that at this time Antoninus was in the Eastern parts, where with giving hopes of a Marriage with the daughter of King Artabanus, he treachorously killed great numbers of the Parthians: and presently after was himself murdered by Macrinus Perfect of the Praetorian bands: who succeeding in the Empire was in less than a years space likewise killed by Heliogabal●s▪ To whom afterward succeeded Alexander Severus. 3. As for Carausius, certain it is that he took the Title of Emperor in Britain, but that happened sixty eight years after this time assigned by Geffrey of Monmouth and his followers: so that being not yet born, he could neither reign nor kill Antoninus. A. D. 221. We shall speak of him in his due place and season. 4. In the year of Grace two hundred twenty and one Pope Zephirin died, having sat eighteen years: and Calistus succeeded him. In whose time our ancient Records mention one Cadorus Bishop of London, after whose death Obinus followed, the fourth Bishop of that See: Of whom nothing remains recorded but only their Names. VII. CHAP. A. D. 237. VII. CHAM 1. The Emperor Alexander Severus murdered by Maximinus: who succeeds in the Empire. 1. THE Emperor Alexander Severus a virtuous Prince, A. D. 2●7. no enemy to Christianity, which some conceive to have been professed by his Mother Mammaea, was in the fourteenth year of his reign slain by the treason of julius Maximinus who succeeded in his place. We mention this here, that we may take notice of the mistake of some Writers who affirm that he was slain in Britain, R. Vit●● in l 5. no●. ●8. Victor in Caesaribus. Lamprid. in Alexand. Herod. hi. l. 6. Capitali●. in Maximi●. Euseb. in Chron. On●phr. P. l. 1. Roman. Princip. Platin. in Pontian. in a town called Sicila. This is evident, saith Richard White, and that town took its name from Sicilius a Son of King Guintelin. True it is that Victor resolutly says that it was at Sicila a Village of Britain, that Alexander was slain: and Lampridius affirms that it was in Britain, or as other Writers will have it, in Gaul: But Herodian, Capitolinus and generally other Historians confidently pronounce, that it was in a Village near Mogontiacum (or Mentz) called Sicila: wherein they are followed by Eusobius, Onuphrius Panvinius, Platina, Baronius, etc. And this no doubt is the truth, since there are no ancient Monuments testifying that Alexander, or his Successor and Murderer Maximinus, ever were in Britain. VIII. CHAP. VIII. CH. i etc. Of Chrathlintus a Christian King of the Caledonian Britain's taught by S. Amphibalus. Sacred Rites of those days. And who this S. Amphibalus was? 1. IN these times when Maximinus began his reign, A. D. 237. Christian Religion flourished in Britain, both in the Southern parts under the Romans dominion, and among the Caledonians also, where reigned Chrathlintus a Christian Prince successor of Donaldus. This Chrath●int●s is said to have been directed in matters of Religion by Amphibalus, who is supposed to have returned from Rome about this time, and become a Teacher of the Caledonians. 2. Now what Sacred Rites he taught them is thus declared by Hector Boethius, King Chrathlintus, saith he, H. Both. ●. l. 6. adorned the Sacred Temple built by the Holy Bishop Amphibalus (in the Isle of Man) with very Noble gifts, as Chalices, Patens, Candlesticks and such like sacred Vessels, all made of silver and gold: likewise with an Altar enclosed with Copper and brass. He assigned moreover for the maintenance of the said Church revenues out of the lands adjoining thereto. That was the first Church among the Scots consecrated according to Christian Rites, Idem. ibid. and wherein the Prime Bishop and Ecclesiastical Prelate had his See. The same Author hereto adds, That this Church was called Sadorensis (or rather as at this day, Sodorensis:) the reason of which name, as hath befallen to many other things and places, is by the great antiquity concealed from posterity. Some Writers imagine that it was called Sodorensis, because it was by Amphibalus dedicated to our Saviour, called in Greek (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Soter. 3. This Narration, for as much as concerns Amphibalus, if this be the British Martyr Amphibalus, seems to be of doubtful credit: since he could scarce be so timely a Bishop: For almost fifty years must yet pass before we introduce him ascending the Episcopal throne, & offering himself a Champion and Sacrifice for the Christian Faith. IX. CHAP. IX. CHAP. 1. The Sixth Persecution raised by the Emperor Maximinus. Martyrdom of Pope Pontianus. 2. Of Cyriacus a Britain, falsely supposed to be the Successor of Pope Pontianus. 3.4.5. The Martyrdom of S. Ursula and the eleven thousand Virgins falsely referred to this age. Fictions concerning them. 1. AT this time S. Pontianus Bishop of Rome governed the Church of God, whose Predecessor was S. Vrban, who succeeded S. Calistus. Now the Tyrant Maximinus raising the sixth Persecution, sharpened it especially against Bishops and Teachers of the Christian Flock. By his command therefore S. Pontianus, who by the Emperor Alexander had been banished into Sardinia, was crowned with Martyrdom, being beaten to death with clubbs. To him succeeded S. Anterus, by Nation a Grecian, who the year following was likewise put to death by the same Tyrant. 2. Hence it appears that those Writers are manifestly disproved who after S. Pontianus place in the Chair of S. Peter a person unknown to Antiquity, called Cyriacus. The Patrons of this Error are the Author of the ●asciculus temporum, Bergomensis, Nauclerus, etc. Hereto some Modern Writers add, that Cyriacus was by birth a Britain, and appointed by S. Pontianus, going into banishment, his Vicar at Rome, to exercise there in his absence the Papal offices: A. D. 238. for which cause he was by some called Pope. 3. A yet greater Error is that by which certain Authors refer the Martyrdom of S. Ursula and many thousand Virgins her companions to these times. Concerning whose particular Gests things are reported beyond all bounds of probability or even possibility. Hermanus Crombachius, Herm. Crombach. in Vrsulâ Vindicutâ. who has written a book of the Martyrdom of those Virgins, pretends that S. Ursula was the daughter of a certain Prince in Ireland, a Christian called Dionethus, or Dionothus: and that all her companions came out of the same Country. These holy Virgins, saith he, the Emperor Maximinus besieging and winning by assault Colonia, most barbarously murdered. Whereas it is most certain both by Tradition and all ancient Monuments, that before S. Patrick's time (the first Apostle of Ireland) there was in that Island no Prince that was Christian, and much less could it afford eleven thousand Christian Virgins. Which by what miracle they should in those times be brought to Colen, no man can rationally imagine. 4. A yet more absurd fancy is entertained by some others concerning these Virgins, Capgrav. etc. who affirm that they in devotion undertook a pilgrimage to Rome accompanied by several Princes, and in their retinue the forementioned Cyriacus: and returning by Colen were there martyred. Indeed a proper time is found by these Writers for a Pilgrimage to be performed by such an Army of Virgins, etc. when the persecuting Tyrant Maximinus so cruelly raged against Christians. Notwithstanding besid's pretended Revelations, there is produced an eye-witness of all this, a certain companion of S. Ursula, called Vetena, who it seems escaped the slaughter, that she might acquaint posterity with the story of her Fellows. Vid. V●●er. in Prim. f. 623. The tale reported by her is as followeth: When we were at Rome there were at that time two wicked Princes, whose names were Maximinus and Africanus. (Yet Maximinus though then Consul with Africanus, never was at Rome:) who seeing our great multituds, and how many Romans associated themselves to us, conceived great indignation against us, fearing least by our means Christian Religion might increase and gather strength. Hereupon having by ●heir Spies learned out what way we intended to ●ourney, they sent with great haste messengers to a certain kinsman of theirs, called julius, who was Prince of the Nation of the Hunns, exhorting him to bring forth his Army to persecute and destroy us. Who readily complying with their desire, rushed violently upon us when we were at Colen, and there shed our blood. 5. Such dreams as these, (the inventions of vain and idle wits, which gain no belief to themselves, and disgrace Truth reported by others) deserve not to be confuted, but with indignation to be rejected and conte●●'d, See ix. Book. 26. Chap. And as for the true Story of S. Vrsula's Martyrdom with her companions we shall hereafter in due time and place, A. D. 249. about the middle of the fifth Century, give a sober and rational account of it, showing that she was indeed the daughter of one Dionothus, a petty Christian Prince, not in Ireland, but Cornwall: and that those holy Virgins being destined for spouses to great multituds of Britain's not long before placed in Gallia Armorica, from them named lesser Britain, they were on the Sea surprised by a Navy of Hunns, and by them led captives up the Rhine to C●len, where they received a glorious Martyrdom. X. CHAP. X. CHAP. 1. Maximinus the Emperor slain by his Army: His Successors. 2. Of Pope Fabianus: and his pretended Bull to confirm the Privileges of Cambridge. 3. Peace of God's Church: and many Churches built. 4. An Ancient Monument touching the Emperor Gordianus and his Wife. 1. Maximinus' having reigned not full four years, was slain by his own soldiers at Aquileia, to whom succeeded Maximus and Balbinus chosen by the Roman Senate to oppose Maximinus: who after a few months were likewise slain by the Soldiers: and in their place they advanced to the Empire Gordianus the grandchild of a former Gordianus who in a sedition against Maximinus had been proclaimed Emperor in afric, and approved by the Senate and people of Rome: but presently after was deprived both of his Empire and life. 2. During the Reign of Maximinus, as likewise of the Younger Gordianus, A. D. 238. the Holy Pope Fabianus sat in the Chair of S. Peter, being the Successor of Pontianus. There is produced by Caius the Advocate of the University of Cambridge a Bull of Pope Honorius dated the six hundred twenty fourth year of our Lord, in which this Pope Fabianus is said to have approved and confirmed the said University. In case the said Bull be authentic, it shall not here be inquired what Proofs those who obtained it from Pope Honorius could allege for their pretending to such a Confirmation by S. Fabianus. This is however certain, that this Holy Pope was not only watchful over the affairs of the whole Church, but a favourer of learning and learned men. Euseb. hist. l. 6. cap. 29. To him did the famous Origen give account in an Epistle of the orthodox soundness of his doctrine, as Eusebius testifies. 3. At this time the Christian Church enjoyed great tranquillity, Baron. A. D. 245. saith Baronius: Of which occasion many Bishops making good use, not only propagated the Faith, A. D. 246. but likewise illustrated it by building many Churches. This is affirmed by S. Gregory Nyssen, who says that in those days many Churches, and Altars were erected every where. And particularly the holy Pope Fabianus commanded Churches to be built over the vaults where the bodies of the holy Martyrs had been buried: which Churches were much frequented by the devotion of Christians. No wonder then if in Britain, as yet free from all persecution, there be so many testimonies of Churches, Altars and Sacrifices. Neither can it be doubted but that among others Obinus Bishop of London, as likewise Conanus his next Successor about these times, were careful to imitate the zeal of other Bishops. 4. We will not here omit the taking notice of a Monument or Inscription found among the brigants, Tabula Votiva. being a Votive Table, For the safety of M. Antonius Gordianus the Son of Publius, the invincible Emperor, and of Sabina Furia Tranquilla his Wife, and their whole sacred Family: Which Table was erected by the Emperor's Wing of horse, for their courage called Gordia: the Perfect whereof was Aemilius Crispinus a Gentleman of Rome, born at Tuidrus (or Thisdrus) in the Province of Africa: under the command of Nonnius Philippus the Emperor's Lieutenant, Propretor (of Britain,) Atticus and Pratextatus being Consuls. A. D. 244. 5. In which Table we learn two particulars, no where else to be found, The first is, That Nonnius Philippus, was at this time Governor of Britain: And the other, That the Daughter of Misitheus whom the Emperor married, was called Sabin● Furia Tranquilla, though Paulus Diaconus calls her Tranquillina. XI. CHAP. XI. CHAP. 1. The Emperor Gordianus slain by Philippus, who succeeded. 2.3. The Emperor Philippus and his Son become Christians: The occasion of their Conversion. 4. After seven years' reign they are slain by their soldiers: and Decius succeeded in the Empire. 1. IN the sixth year of his reign was the Emperor Gordianus slain by the treason of M. julius Philippus, A. D. 246. who succeeded him, and within a few years gave a proof how instable Kingdoms are which are unlawfully purchased, for by the like, though less unjust treason, he was deprived both of his Empire and life by his own Guards. Yet thi● advantage did Philip enjoy above any of his Predecessors, Oros. hist. Vincent. Lirin. Cassiodorus. that Almighty God gave him the Grace to wash away his sins by Baptism and Penance. 2. The occasion of whose conversion to Christianity is thus declared in the Acts of S. Pontius the Martyr: Ap. Surium. tom. 7.14. Pontius a person advanced to a high dignity, was known and a particular friend of the two Philips, the Father and the son, who were Emperors. Now in the year one thousand after the foundation of Rome, they said to Pontius, Let us go, and beg the favour of the Gods, which have brought us to this thousandth year of the Roman City. But Pontius used many excuses to avoid this: however they in a freeidly manner endeavoured to compel him to the Sacrifice. Whereupon he conceiving this to be a good opportunity given him by God to advance his truth, said to them, O most pious Emperors, since it is the only true God which has bestowed on you the Supreme dominion over men, why do you not rather adore Him by whom such power and majesty has been confer'd on you? The Emperor Philip answered him, For that cause it is that I desire to sacrifice to the great God jupiter. But Pontius smiling, Be not deceived, O Emperor (said he:) It is that Omnipotent God, whose throne is in heaven, who created all things by his Word, and by his Spirit gave life to them, which made you Emperor. In a word, by these and other like speeches and persuasions the Emperors received the Faith of Christ, and were baptised by the holy Pope Fabianus. 3. The two Emperor being thus persuaded of the Truth of Christianity, gave a worthy example of Christian modesty and humility when they came to be baptised, as Eusebius relates it, Euseb. hist. lib. 6. c. 27. The report is, saith he, that Philip, who was then converted to the Christian Faith, on the last Vigils before Easter coming to the Church with a desire to be partaker of the Prayer together with the Congregation, was not permitted by the Bishop then presiding over the Church, to enter till he had confessed his sins, and placed himself among those who were yet unabsolved, and therefore were separated from the rest in a rank appointed for Penitents: For the Bishop told him plainly, that considering the many crimes publicly known to have been committed by him, he could not upon any other condition receive him into the Church. Whereupon the Emperor with a willing and cheerful mind submitted himself to the Bishop's injunction, thereby declaring an ingenuous modesty, together with a Religious and pious affection proceeding from a reverend fear of God. 4. These two Emperors reigned full seven years: and at the end were slain by their own soldiers. The time and manner of their death is signified by an ancient Inscription and Monument at Verona, where the Elder Philip was killed. The Words of the Inscription are these, In the two hundred fifty and third year of Christ the Emperor Philip the Elder was slain at Verona: and the Younger at Rome by their own Guards, incited thereto by Decius, who succeeded in the Empire. XII. CHAP. A. D. 247. XII. CHAM 1. The birth of Helena, Mother of Constantin. 2.3. A Controversy about the Place of her birth, etc. 1. THE Reign of the two Philips is rendered to us more illustrious by the Mother of Constantin the Great. She was the daughter of a British Prince called Coëllus or Coelus, who exercised a Dominion among the Trinobantes, the Regni and the Iceni, that is, Essex, Middlesex, Surrey, Sussex, Norfolk etc. For though after the death of King Lucius not any Britain was allowed the name of King, yet certain it is there were several Princes of the British blood which under an inferior Title exercised a kingly jurisdiction in their respective Provinces. 2. There is a controversy among Writers in which of these Provinces S. Helena was born. The more common opinion is that it was among the Trinobantes, in Essex: and particularly in Colchester, Cambden. in Essex. which saith M. Camden, was in those days the prime City of that Province, as a world of ancient Coins there daily digged up do testify. And that she was indeed born there, the same Author proves by an argument of some weight, for says he, The inhabitants of Colchester do confidently affirm that Flavia julia Helena, the Mother of Constantin the Great, Idem. ibid. and daughter of King Co●llus, was born in their City. And therefore in memory of the Holy Cross found by her, they bear for their Arms in a Scutcheon a knotty Cross placed between four Crowns. 3. Notwithstanding several Historians of the Greek Church do challenge S. Helena to themselves, affirming that she was born in Bythinia, in a town raised by her son Constantin to the dignity of a City, and from her called Helenopolis. Moreover that she was a person of no good fame, and that from a Pagan she became a jew, etc. But all these fictions we shall in due place disprove, and demonstrate that she was from her infancy a perfectly virtuous Christian, bred up in that Religion by her Father, who was a Christian too: that she was married to Constantius at his first coming into Britain, whom though perhaps she did not persuade to be a Christian, yet she induced him to be a favourer of them, etc. But of these things hereafter. A. D. 253. XIII. CH. XIII. CHAP. 1. A persecution raised against the Church by the Emperor Decius. 2. Libellatici, who. 3. The Novatian Heresy: and occasion of it. 1. Decius' after the death of the two Philips, extended his rage to the Religion professed by them: and, as S. Gregory Nyssen saith, thinking with his cruelty to resist the divine omnipotence by repressing the preaching of God's word, sent his Edicts to the Precedents of Provinces threatening them with terrible punishments unless they heaped all manner of disgraces, injuries and torments upon all those who adored the Name of Christ By which terrors threatened by the Emperor, and executed by inferior Magistrates,, those who were firm in the Faith approved themselves to be pure wheat of God's floor: such were S. Fabianus Bishop of Rome, S. Alexander Bishop of Jerusalem, and S. Babylas of Antioch, which made a glorious Confession of Christ before many Witnesses, and sealed it with their blood. 2. But on the other side the same Tempest scattered the chaff out of God's barn: for than began the name of the Libellatici in the Church: Libellatici. A title given to those tepid worldly-minded Christians, which by money redeemed themselves from the obligation to be assistant at the Pagan Sacrifices, and privately obtained from the Roman Magistrates Libels, or Testimonies in writing, falsely declaring that they had sacrificed. Which Hypocrisy was severely condemned by all Christian Churches, but principally that of Rome, where S. Cornelius succeeded S. Fabianus, and of Carthage, Cyprian. l. de ●●psis. in which the glorious Martyr S. Cyprian sat. For no better title did these Saints afford such dissembling Christians, then that of Lapsi, or Apostats. 3. Whilst S. Cornelius possessed S. Peter's chair, there arose in God's Church a great scandal, which was the Novatian Heresy. For Novatus having for his turbulence been driven out of afric, came to Rome, where finding Novatianus swelling with envy and rage at the Election of S. Cornelius, he easily drew him to be a favourer of his Schism and Heresy, by which he excluded from all hope of pardon and reconciliation those which were called Libellatici, or which had been guilty of any great crime, although they had submitted themselves to due Penance. ●ild. in Exci●●o. This Novatus is by our Gildas called a black ●wine, who trodd under foot our Lord's pearl, and cast violent hands on the Church, more worthy to be consumed by the fearful flames of hell, then to be made a Sacrifice on God's altar. A. D. 257. And concerning his followers thus writes Saint Augustin, Let us take heed of harkening to those who deny that the Church of God has authority to forgive all sins whatsoever. August. de Agone Christ. cap. 31. Those wretches whilst they will not understand how in S. Peter God has established a Rock: and will not believe that the Keys of the kingdom of heaven have been given to the Church, they let the same keys fall out of their own hands. These are they which boast themselves to be (Cathari) more pure than the Apostles doctrine requires, etc. XIV. CHAP. XIV. CH. 1. Decius betrayed by Gallus▪ and slain: He succeeding is slain by his solders, together with his Son Volusianus: and the Empire comes to Valerianus and Gallienus. 2. Of S. Stephanus Pope: who baptises many. 3.4. etc. Among others, S. melo, a British Saint. 1. THE Persecution raised by Decius though extremely violent, was yet short, for himself having reigned little more than two years, he was by the treachery of Trebonianus Gallus deserted in a battle fought against the Scythians, where he lost his life being swallowed in a fenn: In whose place the same Gallus together with his Son Volusianus succeeded, by whose cruelty S. Lucius who followed S. Cornelius in the Roman See, was crowned with Martyrdom. Immediately after which they themselves were slain by their soldiers: who cast the Imperial Purple on Aemilianus: which having worn but one months' space, he also was killed by them, and Valerianus formerly chosen by another Army succeeded in the Empire, who assumed as his Colleague therein his son Gallienus. 2. In the beginning of whose reign Stephanus the Successor of S. Lucius in the Apostolic See instructed, baptised, and ordained among others a glorious ornament of our British Nation, Vsser. in Primord. f. 145. S. melo, otherwhere called S. Mallo, S. Melanius and S. Meloninus, sending him to govern the Church of Roüens in France. This melo being yet a Pagan was sent out of Britain to Rome to pay the Tribute to the Emperor Valerian: Cap grav▪ in vitâ S. Mellonis. Petr. de Natalibus. Vincent. in Speculo. where according to the custom he with his companions was lead to the Temple of Mars to sacrifice. 4. But presently after, by divine Providence being admitted to the acquaintance of the Holy Pope Stephanus, he became one among his hearers whilst he expounded to a few Christians the doctrines of the Gospel of Christ: and being very attentive to his words, he believed: and at his own earnest request received Baptism 5. In the ancient Acts of this holy Bishop S. Stephanus, approved by Baronius to be Authentic, we read of great numbers baptised by him, Baron. A. D. 259. ● 22. to gether with the order and Form of the administration of that Mystery, when Nemesius and his daughter together with many other Gentiles were baptised by him, among whom probably this our S. melo might have been one. The words of the Acts are as followeth. Id. ibid. 6. S. Stephanus gave order that Nemesius should be conducted to the (Church, or) Title of S. Pastor. Where after he had catechised him and his daughter according to the Christian custom, and appointed a Fast to be observed till the evening: when even was come, he blessed the Font in the same Title, and causing Nemesius to descend into the water, he said, I baptise thee in the Name of the Father, and of the Son, and of the Holy Ghost. Which having done, turning himself to the daughter of Nemesius, he said, Dost thou believe in God the Father Almighty? She answered, I believe. He added, And dost thou believe in jesus Christ our Lord? She answered, I believe. Dost thou believe the Remission of all sins? I believe. Dost thou believe the Resurrection of the Flesh? She answered, I believe etc. Then began many others to cast themselves at S. Stephanus his feet, with tears beseeching him to baptise them. So that in that day he baptised of both sexes to the number of sixty two. And after this many other Gentiles of good rank in the world came to S. Stephanus desiring to be baptised by him. Moreover t●is blessed Bishop being replenished With the Grace of the holy Ghost, celebrated frequently Masses and Synods in vaults where the Bodies of holy Martyrs rested. Vsser. in Primord. f. 146 ●ap. grav. in Mello●●. 7. After S. Mello's Baptism, S. Stephanus ere long promoted him by all the several Ecclesiastical degrees to the sublime Order of a Bishop: for S. melo continually adhered to him Now by how stupendious a Miracle he was designed to be the Bishop of (Rhotomagum, or) Roüen, we find in his life collected out of ancient Ecclesiastical Records, in this manner. 8 S. Stephanus together with S. melo persevered in Fast and watching. Now on a certain day whilst the Holy Bishop S. Stephanus was celebrating Mass, both himself and S. melo saw an Angel standing at the right side of the Altar. Mass therefore being finished, he gave to him a Pastoral Croster or staff, which the Angel held in his hand, saying, Receive this staff, with which thou shalt govern the inhabitants of the City of Roüsen in the Province of Neustria. And though the labours of away and course of life hitherto unexperienced by thee, may prove burdensome, notwithstanding do not fear to undertake it, for our Lord jesus Christ will protect thee under the shadow of his wings, Thus having received a benediction from the holy Pope he betook himself to his journey. And when he was come to (Altissiodorum, or) Auxerre in Gaul, having in his hand the staff which he had received from the Angel, he by his prayer restored to health a man who had his foot cut in two pieces by an axe. 9 The learned Molanus calls S. melo the first Bishop of Roüen, and seems to prove it by an Ancient Distich of that Church importing as much. But a former more authentic Tradition described out of the ancient Catalogue of Bishops of that Church by Democharus declares that S. Nicasius preceded S. melo in that Bishopric. However, saith Ordericus Vitalis, The Ancient Pagan Superstition after the Martyrdom of S. Nicasius possessed the said City, filling it with innumerable pollutions of Idolatry till the time that S. melo was Bishop there. XV. CHAP. 1.2. &c A prosecution of the Gests of S. melo, Bishop of Roüen. 5. Dempster impudently challenges him to be a Scott. 1. BEcause we would not interrupt this story of S. melo, it will be convenient here to prosecute his life and Gests unto his death, which happened almost two and twenty years after his Ordination. Thus therefore the Gallican martyrologue relates concerning him: 2. S. melo unwilling to delay the execution of the Mission imposed on him by the Holy Ghost, Martyrolog. Gallican 21. Octob. departed from Auxerre, and went straight to Roüens: Where courageously setting upon his divine employment, he began to preach to the inhabitants the name of Christ, with such efficacy of speech and power of miracles, to which the admirable Sanctity of his life added a greater virtue, that in short time he brought almost the whole City to the obedience of Faith. This great change began especially when on a certain day the people were busy in attending to an abominable sacrifice offered to a certain false Deity of theirs. For S. melo coming there suddenly upon them, and inflamed with a heavenly zeal, sharply reproved that frantic people for their blindness, which worshipped a senseless stock, as if it were a God: And presently calling on the Name of Christ, and making the triumphant Sign of the Cross, he immediately tumbled down the Idol, and with the word of his mouth alone, in the sight of them all, broke it into small peices-Hereupon the people being astonished with this sight, willingly attended to his admonitions: who taught them the knowledge of the true God, and the hope of immortal life to be attained by his pure Worship. By this means a great multitude of the Citizens became imbued with the Doctrines of our holy Faith, and purified by the water of Sacred Baptism: And S. melo in the same place from which he had expelled the Devil, erected the first Trophy to our Lord, building there a Church under the Title of the Supreme most Holy Trinity. In which Church the people being assembled every Sunday were instructed more perfectly by him in the Worship of God: there he offered the unbloody Sacrifice, and communicated to his flock the means and helps by which they might attain salvation. 3. Thus the flock of Christ increasing plentifully every day, Idem. ibid. certain Merchants of other country's negotiating there became attentive and obedient to the Divine Word: for whose commodity the Holy Bishop built another Church in an Island, where they might more conveniently assemble themselves: to which he gave the Title of S. Clement. He added moreover a third Church to the end he might comply with the fervour of the multitudes flowing together to see the Wonders wrought by him: This he consecrated to the veneration of the most holy Virgin the Mother of God: and placed there a College of Priests, thereby designing it for an Episcopal See. Id. ib. 4. Having thus persisted the space of many years in the discharge of his Apostolical Office, and by the seed of the Divine Word having begotten many thousand souls to Christ, this Blessed man, a veteran Soldier in our Lord's warfare, at last (in the year of Grace two hundred and eighty) departed to his eternal rest, there receiving from his heavenly General, whom he had served with great courage, perseverance and glory, an inestimable Donative and reward. He was buried in a vault in the suburbs, over which afterward was erected a Church dedicated to S. Gervasius a glorious Monument worthy of him. From whence notwithstanding afterward when the Danish armies raged in France, his sacred Body was removed into parts more remote from the Sea, and reverently laid at a Castle called Pontoise, where to this day it reposes in a Church which from him takes its Title, where the memory of so illustrious a Champion of Christ lives with great glory and splendour. 5. This account gives the Gallican martyrologue of our Blessed British Saint melo, or Melanius Probus, as Possevin calls him. Whom yet in opposition to the universal consent of all Writers and Records, Dempst. in Menolog. ●cot. 22. Octo. agreeing that he was a Britain, Dempster most impudently in his Scottish Menology will needs call a Scott, falsely affirming that Possevin acknowledges him for such. Whereas to this time there is not mention in any ancient Writers of such a Nation as Scots, in this Island. Or if there had been, certain it is that their country never having been subdued by the Romans, there was no Tribute sent from thence to Rome, which yet we see was the occasion of S. Mello's first going thither. But it is Dempsters' constant practice, ridiculously to adopt into a Scottish family all persons whatsoever which in these Primitive times are called Britain's. If this were granted, Ireland would have a better title to this Saint, than Scotland; for in this age that Island was the only country of the Nation called Scots, which afterward transplanted themselves into the Northern parts of the Caledonian Britain's. A. D. 262. But this controversy is well determined by the learned Bishop Usher, though an Irishman, Vsser in Primord. f. 146. who says, Dempster is the first and only Writer that ever dreamt that Melanius was a Scott. XVI. CHAP. XVI. CH. 1. The Emperor Valerianus first favours, afterward persecutes Christians. 2. He is taken Captive by the King of Persia. 3. Many Tyrants and Usurpers in the Empire. 4. Gallienus Son to Valerianus slain. 5.6. Claudius' a Worthy Emperor succeeds: His reign short: but his posterity in the following age possesses the Empire. VAlerian in the beginning of his reign showed not any disfavour to Christians, A. D. 260. but in his fifth year he raised a furious persecution (which was the eighth) against them: A. D. 260. in which the holy Pope Stephanus was crowned with Martyrdom: to whom succeeded S. Sixtus, the second of that Name: who the same year tasted of same the Cup. And in his place sat S. Dionysius. To the same Emperor's cruelty the glorious Martyr S. Cyprian became a Sacrifice: and at Rome S. Laurence though inferior in degree, yet excelling all other Martyrs in his magnanimously suffering with contempt most exquisite torments. 2. But almight God speedily and heavily visited all this precious blood upon the Emperor Valerian, A. D. 262. who being taken prisoner in a battle against Sapore● King of the Persians, lived many years in a most miserable slavery, being made that King's footstool when he mounted his horse: and at last his body was excoriated and salted with salt to be an eternal monument of the instability of human glory, Neither was it a small aggravation to his unhappiness, that his Son Gallienus left sole Emperor, never attempted either by treaty or war to redeem him. 3. Notwithstanding though Gallienus was by just title Sole Emperor, yet never was there in so few years so many Usurpers of the Empire as during his reign: for in several Provinces of the Roman world no fewer than thirty Tyrants assumed the Title of Emperors▪ Among which, those who had the Government of Gaul, as Posthumius, Tetricus, etc. were always favoured and assisted by the Armies in Britain, A. D. 271. which was a portion of that Prefecture. This is testified by a world of ancient Medals inscribed by their names and faces, which have been diggd up in several places in this Island. 4. At last after more than five years luxuriously and sluggishly spent, A. D. 269. Gallienus was by the treachery of Claudius, his next Successor, slain, together with his Brother and children. 5. Within less than three years Claudius died: A. D. 271. an Emperor highly esteemed by the Romans for his courage wisdom and moral virtues: but yet he was a persecutor of Christians. After his death his Brother Quintillus took the Name of Emperor, but within seaventeen days was slain by his own soldiers, either for his austerity, or because they had heard that Aurelianus was chosen Emperor by the Eastern Armies: who therefore in history is esteemed the immediate Successor of Claudius. 6. Notwithstanding the family of Claudius, which was Flavian, was sufficiently recompensed for the misfortune of his Brother Quintillus, in that a daughter of his other Brother Crispus, called Claudia, being married to Eutropius an eminent person of the Dardanian Nation, bore to him Constantius Chlorus, who established the Empire in his family for several generations. XVII. CH. XVII. CHAP. 1. Aurelianus the Successor of Claudius overcomes Zenobia, and leads her Captive. 2. He marches against the Tyrant Tetricus. 3.4. He his accompanied by Constantius, who makes himself illustrious. 5 6.7. The Emperor Aurelianus his just Sentence in a controversy among Christians. 1. AMong all the late Usurpers of the Empire there remained only two in the beginning of Aurelianus his reign, Zenobia, in the East, Queen of Palmyrene, and Tetricus in the West. Against these two therefore the Emperor turned his Arms: beginning first with Zenobia, a Lady of most masculine courage, whom at last notwithstanding he with much difficulty subdued, and lead with him in triumph to Rome, where she and her off spring lived in a private but splendid fortune. 2. After this Aurelianus marched against Tetricus who had several years acted the Emperor in Gaul, A. D. 274. with whom likewise conspired the British Army. But not dating to oppose the Emperor in battle, he retired into Catalonia, whither being pursued, he voluntarily surrendered himself to him, and was permitted not only to live, but to live in esteem with him, being trusted with the government of a Province in Italy. 3. In this expedition Aurelianus was accompanied by Constantius Chlorus, who here laid the foundations of bringing the Empire into his own family. For behaving himself with admirable courage and conduit in freeing the City called Augusta Vindelicorum (or Ausburg) from a strait siege with which the barbarous Germans had surrounded it, and afterward defeating the Enemy's forces in a battle near the said City, he gained so great a share in the Emperor's favour and opinion, that he made choice of him to be trusted with a Army into Britain, a Province then unquiet and ill affected. 4. In this voyage of Constantius were laid the grounds of strange revolutions, not only in regard of his own family, but of the whole Church of God: For now it was that he married the so famous British Lady S. Helena, of whose birth we have already spoken: Now it was that the glorious Emperor Constantin the Great was born, and educated by his holy Mother in at least a love, if not a Profession of Christian Religion: by whom in a few years the Catholic Church was not only freed from the most heavy persecution it ever had groaned under, but made to triumph over Hell itself, and the Kingdom of Hell, Pagan Idolatry. But a more full account of these things, deserving our most exact inquiry, we will refer to the following Book. 5. And we will conclude this with relating a memorable passage out of Eusebius, touching a most just and impartial judgement given by the Emperor Aurelianus, alhough a Heathen, in a controversy among Christians, by which he acknowleged the authority and dignity of the Bishop of Rome, contradicted and despised by Modern Sectaries. The business in debate was this 6. Paulus Samosatenus having broached a most execrable Heresy, by which he denied the Divinity of the Son of God, was in a Synod of Eastern Bishops reduced from his Error: But upon his relapse, he was by them excommunicated and deposed from his Bishopric of Antioch. But the obstinate Arch. heretic refused to relinquish either his opinion or his See. Hereupon the said Bishops gave an account both of their judgement and his perverseness to Dionysius Bishop of Rome and other Bishops in the West. Now this controversy coming to the Notice of secular Magistrates, the Emperor himself was desired to pronounce sentence therein, which he performed in a manner that might have become a good Christian Prince, related thus by Eusebius: 7. When Paulus, saith he, refused to depart out of the house belonging to that Church of Antioch, Euseb. hi. l. 7. cap. 24. the Emperor Aurelian being desired to give his judgement on the matter, made a most holy and religious Decree: For he commanded that the Episcopal house should be given to those to whom the Christians of Italy and Bishops of the City of Rome should by their letters assign it. And thus at last Paulus to his great shame and infamy, was by the authority of the Secular supreme Power entirely expelled from his Church. THE six BOOK OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAP. 1.2. Constantius his first Expedition into Britain. 3. He was then only a Roman Senator. 4. He is received peaceably by the Britain's. 5.6. etc. He associates himself with Coëlus a British Prince, and marries his daughter Helena. 1. THERE are mentioned in Story two Voyages of Constantius Chlorus into Britain: The first was now in the year of Grace two hundred seaventy four, and the fourth of Aurelianus his reign, presently after Tetricus had submitted to him in Spain: The other was almost twenty years after, when Carausius in Britain took on him the Title of Emperor, against whom he was sent. Now for want of distinguishing these two Voyages, great confusion has been brought into the History of Constantius and his Son Constantin by Grecian Writers, as shall hereafter appear. Baron. ad A. D 306. ●. 16 2. Concerning this first Expedition, Baronius in a discourse proving his son Constantin to have been born in Britain, thus writes, This happened in the time of the Emperor Aurelianus, by whom Constantius, illisstrious for the fresh memory of the Emperor Claudius to whom he was allied, was sent with an Army into Britain, to the end he might contain that Nation frequently accustomed to tumults, in their duty and fidelity to the Emperor. 3. Suitably hereto we read in the life of S. Helena, Cap grav. in vitâ S. H●●lenae. That the Romans taking into consideration the damage they had received by the loss of the Kingdom of Britain (which always adhered to the interests of such Tyrants in Gaul as had usurped the Title of Emperors: such were Posihumius, Tetricus, &c) sent thither the Senator Constantius with authority, who had lately subdued Spain unto them, a man wise, courageous, and beyond any other zealous to enlarge the Majesty of the Empire. Constantius therefore at his first arrival into Britain was not Emperor, nor so much as Caesar, that is, deputed to succeed in the Empire, but simply a Patrician and Senator. This not being observed by certain Authors, has occasioned great obscurity in history, and given advantage to some Greekish Writers to entitle other Provinces to the Birth of Constantin. 4. Constantius being arrived in Britain, was beyond expectation with all quietness and submission received as the Emperor's Lieutenant, both by the Britain's and Romans. That which may be supposed to have been the principal cause of such compliance in the Britain's, A. D. 274 was the Religion professed by them, which taught them as to yield Faith and worship to Christ, so also their duty and obedience to Caesar, that is, to Aurelianus universally acknowledged the only lawful Emperor. The Romans likewise in Britain being but few, and withal having among them no General Officer: (For Tetricus whom they formerly obeyed, had newly deposed himself) they had but small encouragement to resist a General so famous as Constantius, guarded by an Army lately victorious. 5. To such a quiet reception of him, the many virtuous qualities of Constantius, no doubt, much contributed: The which we find celebrated by Eumenius a Rhetorician of these times in a panegyrical oration pronounced to his son Constantin: By considering the passages whereof we may be better directed to a view of the state of these times, then by almost any succeeding Historians. The clause therein referring to our present subject is this. What shall I speak (says he) concerning your Father's recovery of Britain? ●umen. Panegyric. 9 The sea was so calm when he passed it, as if being astonished at the burden it carried, it had lost all its motions: And when he aborded the Island, victory did rather expect him there, then accompany him thither. What shall I say of his clemency and mercy, by which he forbore to insult over those whom he had conquered? What of his justice, by which he restored all damages to those which had been pillaged? What of his Providence, by which having strengthened himself with associations, he so behaved himself in the exercise of his jurisdiction, that those who had formerly been treated as slaves, were made happy by a liberty restored to them: and those who had been guilty of crimes, were by forbearing of punishment moved to repentance? 6. Now whereas the Orator here mentions associations made by Constantius with the Britain's, it is most probable that he reflected on the friendship and affinity contracted by him which such Princes as were then of power in the Island: among which the most eminent was Coellus Prince of the Trinobantes and Iceni, of whom we spoke before. To him therefore did he in a particular manner apply himself, and not only induced him to submit to Aurelianus, and renew his former tribute: but moreover to make the league more inviolable, and to endear the minds and affections of the Britain's to himself, he demanded affinity of that Prince: and espoused his only daughter, S. Helena, than a Virgin. All this is confirmed by an ancient Poet, Vsser. in Primord. f. 989. whose verses the learned Bishop Usher citys from joannes de Garlandia. Cap. grav. in vitâ S. Helenae. 7. The same likewise is recorded in the life of S. Helena extant in Capgrave, to this effect, A. D. 275. Moreover Coël King of the Britain's and Father of Helena, assoon as he was informed of Constantius his arrival, fearing to make war with a person so famous for many noble victories, he directed Ambassadors to him to demand peace, and to promise subjection upon those terms that he should still enjoy the possession of his Principality, paying the accustomed tribute. To these conditions Constantius agreed, and having demanded hostages, confirmed a peace With him. Not long after a grievous sickness seized on Coël, of which in a short time he died: After whose death Constantius having married the beautiful Princess Helena, took possession of his Principality. 8. To this effect do our ancient Records relate Constantius his first expedition into Britain, and the consequences of it. And hereto do subscribe the most learned Historians of the Western Church, in opposition to the fables, grounded on manifest mistakes, which some Writers of the Greek Church have published: which shall shortly be examined and refuted. II. CHAP. II. CHAP. 1.2. The Birth of Constantin in Britain. 3.4 5. A Controversy about the place of his birth. 1. THE year after the happy marriage between Constantius, then only a Roman Senator, and Helena in Britain was born Constantin, afterward worthily surnamed the Great; not only for his Victories over several Tyrants, and reducing the Roman Empire to a peaceable and flourishing state: but principally for destroying the Empire of Satan and advancing the Kingdom of God over Idolatry and all kinds of impious superstitions. At this time there sat in the Chair of S. Peter Eutychianus the successor of Pope Foelix, who immediately followed S. Dionysius: And in this year were Consuls, Aurelianus and Bassus. 2, That Constantin was born this year appears evidently out of Eusebius, an Author familiarly known to him, Euseb. de vit. Constant. l. 1. c. 1. who in the first Book of Constantin's life says: That God continued his reign the space of more than thirty years: that is, thirty two years and a few months, Id. ibid. l. 4. c. 53. as he says in another Book: and that the said number being doubled was the measure of the years of his life. Now the common opinion of Chronologists being, that he died in the year of Grace three hundred thirty seven, since Eusebius allows to his age little above sixty two years: it will follow that his birth was in this year. 3. The special relation we have to this glorious Prince will deserve our inquiry into the place likewise of his birth: concerning which there is some disagreement among Historians: For besides Authors of of good esteem, Ferreol. in Chron. Bozius de signis Eccl. l. 24. c. 5. Vid. Vsser. in Pri●●rd. f. 990. as Ferreolus Locrius and Thomas Bozi●s, the public Orators sent from our Kings to the Councils of Constance and Basil positively affirm that he was born at York in a place called Pertenna, which B. Usher interprets to be the College of Vicars attending the Choir, at this day called Bederne, which heretofore was a part of the Emperor's Palace. And certain it is that in following times Constantius had his chief residence there, where at last he also died. 4. Others there are which assign London for the place of his birth, as William Stevenson in his Description of London: grounding their opinion probably on this, for that afterward at the request of his Mother Helena he caused London to be compassed about with a wall of stone and brick, Camden. in Tri●●bant. as Camden affirms. Whereas Henry of Huntingdon and Simon of Durham report Saint Helena herself to be author of that work: which saith B. Usher, Vsser. in Primord. f. 176. is confirmed by a great number of Medals stamped with her image, which have frrequently been found under the said walls. But all this is no proof at all that Constantin was born there. 5. It is most probable that he was born, as his Mother before had been, at C●l●qestor, H. Huntingd. about which also she built a wall: For this was the City where her Father usually resided, and where Constantius his affairs at this time chiefly lay: For in the Northern parts there were as yet no troubles at all: it will be almost twenty years before Constantius toward the end of his life be called into those Provinces upon occasion of sedition among the Caled●nian Britain's. III. CHAP. III. CHAP. 1.2. etc. The relation of Nicephorus, etc. touching Constantins' birth in Bythinia, conf●ted. 1. WHatsoever hath been hitherto written out of approved Authors either touching Saint Helena's quality, birth or country, or Constantins' original, is contradicted, especially by some Greek Historians, particularly Cedrenus and Nicephorus, to whose authority, though of no moment, considering both their manifest fabulousnes in other matters, their contradicting one another in this, and the lateness of their writing, yet some learned Authors of our Age do defer, particularly Lipsius, a person eminently skilled in all Antiquities. 2. The relation given by Nicephorus touching the marriage of Constantius with Helena is this, Niceph. hist. Eccl. l 7, c 17. The Roman Empire (says he) having been cruelly wasted by the Persians, Parthians, Sarmatians and other bordering Nations, Diocletian and Maximianus then Emperors sent Constantius (called by him Constans) as their Ambassador to the Persian King to pacify him with kind speeches and gifts. Constantius in his way thither put in at a haven called Drepanum in Bythinia in the bay of Nicomedia. Where to satisfy his lust his host prostituted his own daughter, a maid of great beauty; to whom Constantius gave for reward his royal vesture embroidered with purple. The same night upon occasion of a wonderful vision Constantius gave a strict ch●●ge to the maid's father that he should not permit her to be touched by any other, and that he should with all care see the child well educated, because, said he, in my sleep, I saw a sun against nature rising from the westhern sea. Having then performed his Embassy he returned to Rome another way, where he was presently created Caesar together with Galerius: and not long after they were both of them Emperors, etc. 3. This story of Nicephorus, saith the Illustrious Cardinal Baronius, Baron. ad A. D. 306. n. 12. may by many unanswerable arguments be confuted, being evidently contrary to certain Chronology. For if Constantin was born when his father was created Caesar, which was in the year of Grace two hundred ninety two, it will necessarily follow that he was but fourteen years old when he was proclaimed Emperor: whereas by Eusebius his account, who was inwardly known to him, he was at lest seaventeen years old when his Father was first designed Caesar, and above thirty at the beginning of his own reign. It is very probable therefore that Nicephorus mistook Bythinia for Britain, and because afterward the Town called Drepanum was beautified by Constantin, and from his Mother called Helenepolis, therefore he fancied it to be the place of her birth. Whereas besides many Authors of good credit, the Gallican Orator who pronounced a solemn Panegyric at the marriage of Constantin and Fausta the daughter of Maximian, saith in express words that he ennobled Britain with his birth. 4, Notwithstanding in confirmation of Nicephorus his relation (at least for as much as concerns the exclusion of Britain from being the place of Constantins' birth) the learned Lipsius adjoins a testimony of julius Firmicus Maternus a writer of those very times, whose words are, Our Lord, Augustus, Emperor of the whole world, the Pious, happy and wise Prince Constantin the greatest, the Son of late Deified Constantin, of most happy and venerable memory, who by the propitious favour of God was elected to free the world from tyrannical excesses, and domestical seditions, that so the deformity of slavery being taken away, we might enjoy the blessing of a secure liberty, and shake from our weary necks the yoke of captivity: a Prince who whilst he fought for our freedom was never deserted by fortune, though otherwise most instable in affairs of War: He was born at Naisus (a City of Illyricum) and from his almost infant years managed the stern of the Commonwealth, which authority having fortunatly obtained, he with wholesome moderation governs the Roman world. This noble Character Lipsius will needs apply to Constantin the Great, and consequently affirms that he was born, far from Britain, at Naisus a City of Illiricum, or Dardania confining to Thrace. 5. But, as M. Camden in an Epistle to Lipsius declares (which is further strongly confirmed by the R. F. Michael Alford a learned jesuit of our Nation) it is evident that Firmicus published his Book during the reign of Constantius Son of Constantin the Great, as appears by his dedicating it to Mavortius Lollianus by the Title of Proconsul, who was Consul in the eighteenth year of Constantius. So that the Constantin mentioned by him as then alive, could not be the first of that name Who was then the Constantin so highly extolled by Firmicus? Surely no other than his Son Constantius, who most frequently in his Edicts called himself Constantin: And being ambitious of Titles, as Historians observe, he usually annexed the word Magnus and Maximus to his name. And that Constantius alone was intended by that Author in this glorious Character appears by that clause, That from the first step of his age he managed the stern of the Commonwealth, for he was created Caesar being only eight years old, whereas his Father was above thirty before he governed the Empire. 6. Now whereas Firmicus extols his Constantin for freeing the world from tyrannical excesses and domestical seditions; this does exactly fit Constantius, who as Aurelius' Victor, Eutropius and Ammianus Marcellinus observe, was very fortunate in civil wars, as he was unprosperous in extern: for he depressed these Tyrants, Magnentius, Decentius, Potentianus, Vetranio, Silvanus, Chonodomarius, Badomarius, etc. Ob. 7. There remains one only difficulty, in a heathenish Prayer which Firmicus makes to the Sun, Mercury and Venus to continue for ever the reign of Constantin and his children, Lords and Caesar's, &c. for it is certain that Constantius had no children. Sol. Notwithstanding such a Prayer might properly enough be made, in hope that the Emperor might have children afterwards. And besides, though Constantius had no children born to him, yet he had children by adoption, to wit, Gallus and julianus, both of them created Caesar's by him: Now the Form of adoption was this, I do affirm that this man is my Son: and I have bought him with this money. So that Firmicus his prayer applied to Constantius might be very proper and seasonable. 8. Now of Constantius the Son of Constantin, julian. Orat. 1. it is certain that be was born at Naïsus a City of Illyricum: this is expressly affirmed by julianus his Nephew in an Oration made in his praise. This City indeed was the Native soil of the whole family: julius Constantius the Father of Constantin was there born, as likewise Diocletian and both the Maximians. And whereas Licinius had possessed himself of this country, Constantin in the twelfth year of his reign overcame him here: after which victory he continued several years in those parts, and Naïsus being the Metropolis of the region, he adorned it much with buildings, and from thence published many Rescripts. Here than it was that his second son by Fausta, Constantius was born: For at Arles in France she brought forth her first son Constantin, five years before this. So that it is apparent that the Testimony of julius Firmicus does nothing at all avail Lipsius his pretention against Constantins' being born in Britain. 9 To conclude this controversy, a witness of great authority may be produced for ours, and against Lipsius his assertion, which if he had well considered, doubtless he would not have preferred so highly the authority of so inconsiderable an Author as Nicephorus. This is our glorious Bishop S. Aldelm, who lived not much more than three hundred years after this time. He in his excellent Treatise of Virginity expressly affirms that S. Helena was a British Lady. And this Treatise having been with high commendation mentioned by S. Beda, an advantage is added to our assertion, by his testimony involved in the other: And one considerable argument thereby is wanting to our adversaries, who make Saint Beda's silence touching S. Helena and Constantins' birth in Britain, a strong proof that they were born in the Eastern parts. IV. CHAP. IV. CHAP. 1.2. etc. The honour and reputation of Helena Mother of Constantin cleared from aspersions laid on her by Nicephorus and other Grecian Writers. 1. HAving thus cleared the title which Britain hath to the birth of Constantin: justice requires that we should be as diligent in clearing the reputation of his Mother Helena, who has indeed been most rudely treated by the penns of many Writers. We have seen how Nicephorus has published her for a vile prostituted harlot: S. Ambrose upon report calls her Stabulariam, Ambr. Orat. fane●. de obit. Theodo●. a common hostess (Stabulariam hanc primo fuisse asserunt, sic cognitam Constantio Seniori) Some affirm, says he, that she was a public hostess, and as such was first known to the Elder Constantius. Bed. hist. l. 1. cap. 8. S. Beda gives her a little better title, writing thus, Constantius left his Son Constantin, begot of Helena his Concubine, Emperor of the Gauls. 2. Now whilst Christian Writers thus disgracefully set her forth, we will not wonder to find Zosimus a Heathen, and professed enemy both to Constantin and his Mother, Zosim. hist. l. 2. reporting that Constantin was born (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of a dishonourable Mother (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and one who against law cohabited with Constantius. Id ib. 3. These imputations, though in propriety of language they were indeed injurious, Yet it cannot be denied but there was some shadow of truth in them: For by the Roman Laws it was enacted, That if any Perfect of a Cohort, L. Praefectus ff de vita Nuptiarum. or Troop of horse, or any Tribune should against the Prohibition of Law marry a Wife in the Province in which he bore Office, that Matrimony should be null. Now this was the very case of Constantius with Helena, who married her when he was sent by Aurelian the Emperor with authority into Britain. 4. Notwithstanding this Roman Law did not so indispensably condemn such Marriages, L. Etos. ff. de vit● Nuptiarum. but that they might afterward be rendered lawful; for the famous Lawyer Paulus thus states the matter, If after such an office is deposed, the person shall persevere in the same will to acknowledge her his wife, than such a marriage becomes just and lawful. Now it is certain that several years after Constantius had quitted the government of Britain, he constantly cohabited with Helena. It was therefore a slanderous speech of Zosimus to say that Constantin was born by one nights meeting of them two, since it is evident that they continued together a very long space as in a lawful and chaste marriage. 5. Moreover Constantins' succession in the Empire, without any contestation declares him a legitimate Son of Constantius. Which is further confirmed by several passages in the Orations of Rhetoricians in those days: Eumen. Panegyr. among whom Eumenius commends Constantin for the Nobleness of his Extraction, saying that by his birth he deserved the Empire: Panegyr incerti Authorit. and that his Father on his death bed being demanded, to whom he would leave the Empire, answered as became a Prince truly Pious. And another French Rhetorician in an Oration pronounced at the Marriage of Constantin with Fausia, among other Virtues of his Father imitated by his Son, insists much on the special virtue of Continence. Now it had been ridiculous and most uncivil to commend the Father's continence before a son who was a bastard. But so far was Constantin from being esteemed the issue of an unlawful bed, A. D. 292. that when afterward his Father upon reason of state and policy was obliged to marry Theodora the daughter of Maximianus, before this second marriage was executed he was forced to repudiate his former wife Helena, which proves her to have been esteemed his legitimate wife. Baron. ad A. D. 306. 6. Upon consideration of which grounds we may conclude with Cardinal Baronius, We are of necessity compelled to say, That Helena was the lawful wife of Constantius. And indeed so honourable an esteem had she with posterity, that her memory is celebrated by divers Authors with many illustrious Eulogies. Collat. 14. Constit. 28. Quod pulchro. Particularly the Emperor justinian in her honour made a Decree: That the Name of the Sea formerly called Polemaïcum, should in future times be called Helenopontus: Which name, saith he, was by the most Pious Emperor Constantin formerly imposed by the occasion of his most honourable Mother Helena, a woman of eminent Piety, who likewise found out for us the Holy Cross venerated by all Christians. V. CHAP. V. CHAP. 1.2. etc. The Faith of Helena vindicated: who by the Grecians is affirmed to have been a Pagan, and a jew. 1. THE imputations against S. Helena do not end here. Not only the ingenuity of her birth, and lawfulness of her marriage are questioned, but her Faith likewise and Religion are by several Modern Authors, most greivously blackened. For besides Vincentius Beluacensis and others, S. Antoninus thus writes of her, Am●on. 2. p. c. 1. tit. 9 §. 3. When Helena the Mother of the Emperor Constantin, then residing in Bethania (or as other copies read, Bythinia) heard that her son was become a Christian and baptised by Silvester Bishop of Rome, she in her letters commended him that he had renounced Idols, but most horribly reprehended him, because neglecting the God of the jews, he worshipped a man who had been crucified, as a God. 2. This unworthy imputation received its first ground from the ancient Acts of Pope Silvester, which doubtless require correction in several passages. Acta Silvestri. In those Acts is declared how Helena being in the Eastern parts together with her Grand Children Constantius and Constans Emperors, and being yet a Pagan, she was circumvented by the jews: and thereupon was angry with her Son Constantin for embracing the Christian Faith: desiring him by her letters rather to join himself to the jews, than Christians: Whereupon he called together an assembly of jews at Rome, to the end that by a disputation between them and the Christians, it might be determined which belief was most to be approved. These things, say the Acts, befell in the year when Constantin and Licinius were fourth time Consuls. 3. But if there were nothing else to disprove this Relation, the date of these Acts would be sufficient: for in the year when Constantin and Licinius were the fourth time Consuls, his two Sons Constantius and Constans were but infants, and not as yet created Caesar's, much less Emperors. Again it would from thence follow that Helena was above seaventy years old before she was a Christian: which is contradicted by the general consent of Historians. 7. On the contrary that Helena from her infancy was brought up in Christian Religion is by many poofs confirmed by Cardinal Baronius, Baron. hîc. Helena herself, saith he, did instruct Constantin her son from his child hood in piety. I speak this upon the authority of S. Pantinus, who was in this very age a famous Senator of Rome: for he writing to Severus saith thus, The impious Idolatry of the former age remained to the times of Constantin immediately before ours: Who received the happiness of being a Christian Prince and to have Christians his suceessours, not so much by his own, Ambr. de obitu Theodos. as the faith of his Mother Helena. S. Ambrose likewise affirms, That Helena conferred more on her Son Constantin, than she received from him. Likewise S, Gregory in an Epistle to Aldiberga Wife to Ethelbert king of Kent exhorts her to dispose her husband to embrace the Christian Faith, Gregor. l. 9 Epist. 59 and uses this inducement, For, saith he, as God was pleased to kindle the hearts of the Romans to a love of Christian Religion by the persuasions of the renowned Lady Helena, Mother to the most pious Emperor Constantin: so we trust that by your Majesty's endeavours his mercy and grace will be operative on the English Nation. 5. Neither is this an assertion peculiar to the Latins, for the Grecians likewise confess that Constantin received the first rudiments of his Faith from Britain. Sozom. It is clearly agreed on by all, saith Sozomen, that Constantin was first imbued with Christian Religion among the Britain's, and other inhabitants of those coasts. And Theodoret, speaking of Constantins' letters commanding that the Church at jerusalem should be built, saith, No other but the Emperors own Mother undertook the bringing of these letters, whose praise is celebrated by the tongues of all that have any piety. She it was who brought forth this glorious Light of the world, and ministered also the nourishment of piety to him, 6. I will here adjoin that which seems to have been the occasion of the Error of S. Antoninus mentioned in the beginning of this Chapter: And that is a false copied passage of Marianus Scotus in his Chronicle at the year of Christ three hundred twenty and one: Marian. Sect. in Chron. ad A. D. 321. Where in most of the printed Copies are found these words: When Constantin was baptised by Pope Silvester, his Mother Helena wrote to him out of Britain, that he should deny Christ and follow the jews. Which passage out of Florentius Vigorniensis (whom Pitfius and Bale call the Abbreviatour of Marianus) ought to be corrected thus, Constantin being baptised by Pope Silvester, his Mother wrote to him out of Britain, that he should persecute the jews who denied Christ. 7. Certain it is out of Ecclesiastical History that upon the Conversion of Constantin, the jews were enraged with envy and malice, and exercised all manner of contumelies against Christian Religion, especially against those of their own sect which became Christians: which might incite this pious Lady to suggest thus to her Son. For at the very same time Constantin published a most severe Edict against the jews, the Tenor whereof followeth: 8. The Emperor Constantin to Evagrius. It is our Will that intimation be given to the jews, their Magistrates and Patriarcks, that if after this law any of them shall presume (as we are informed they have doom) to persecute with stones or any other way any one who shall forsake their damnable Sect, and have recourse to the true worship of God, he together with all his partakers shall be adjudged to be burnt with fire. And if any one among the Christians shall adjoin himself to their abominable Sect and conventicles, he shall suffer the same punishment. Given from Margillum the fifteenth of the Calends of November: the Emperor Constantin and Licinius being fourth time Consuls. VI CHAP. VI CHAP. 1.2. Aurelianus a great Persecutor. 3. He is slain by his soldiers. 4. Tacitus succeeds him: and afterward Probus. 5.6. Bonosuus a Britain, Usurps the Title of Emperor. 7. He his slain by his friend Victorinus. 8. The Emperor Probus is slain by his Army: to whom succeeds Carus: and after him his Sons Carinus and Numerianus. To whom, being slain, Diocletian succeeds in the Empire. 1. THE marriage of the Senator Constantius with a pious Christian Lady, and the birth of Constantin, though they were the seeds of infinite blessings to God's Church, yet they were seeds as yet hid in the earth: for Christian Religion and the Professors of it were never more cruelly persecuted, then during the time between Constantins' birth and the beginning of his reign. 2. The Emperor Aurelianus, who sent Constantius into Britain was one of the most inhuman adversaries of God's truth, as the Church's martyrologue in a world of places does witness. Apud Euseb. in Orat. ad Sanctorum cae●●●. c. ●4. And this, Constantin when he had obtained the Empire exprobrated to his Memory, in an Oration which he made to an Assembly of Bishops, Thou likewise, O Aurelianus, says he, wert the incentive of all mischief. But when thou with horrible fury marched'st through Thrace, thou wast slain in the midst of thy journey, and filled'st the tracts of the high way with thy impious blood. He was the Author of the Ninth Persecution, and both the Eastern and Western Church groaned under his cruelty. Only Britain was free from violence, enjoying great tranquillity by the moderate government of Constantius, now become not averse from Christianity. A. D. 281. 3. But after seven years' reign God revenged his own cause upon Aurelian, who was slain by his own soldiers between Byzantium and Heracléa. In whose place the Roman Senate chose Tacitus, famous for nothing more than his moderation, A. D. 278. and refusing to continue the Empire hereditary in his family. 4. Tacitus after six months concluded both his Empire and life, to whom succeeded Probus, a person of so great renown for his military virtues, saith Vopiscus, that the Senate wished him, the Army chose him, and the people with acclamations approved the Election. 5. In the third year of Probus his reign, A. D. 281. after an admirable Victory gained by him in Gaul, where he slew four hundred thousand of his Enemies by his own testimony in a letter to the Senate, Vopic●. in Elorian. Vopisc. in Probe. Id. in Bonoso a certain man called Bonosus, by original a Britain, whom the Emperor had left Admiral of the Roman fleet upon the Rhine, fearing his anger because most of the ships by some casualty had been set on fire, in his absence took on him the Purple and Title of Emperor, and continued his dominion over Britain, Spain and a part of Gaul, a longer time than he deserved, saith Vopiscus: But in the end his army with great difficulty being defeated by the Emperor, he was forced to hang himself. 6. This man's rebellion no doubt caused great disquiet in Britain, from the government of which Constantius had been removed, and returning to Rome had been made Perfect of Dalmatia. 7. After Bonosus his death troubles were renewed in Britain by him who administered that Province, supposed by M. Camden to be Cl. Cornelius Laelianus, recommended to that Government by a freined of the Emperors called Victorinus of Mauritania. For Laelianus invaded the Tyranny, upon which Victorinus fearing the Emperor's indignation, went presently into Britain and by subtlety procured the death of the Usurper: which restored peace to the Province. The security of which, Zosim. hist. lib. 1. saith Zosimus, was much confirmed by the sending thither great numbers Franks then of taken prisoners in a battle by Probus, which in following seditions were profitable to the Emperor. 8. After five years' reign Probus was also slain by his own army, and in his place Carus Manlius Aurelius was chosen Emperor, who created his two sons Carinus and Numerianus, Caesar's. But Carus the next year being killed by lightning, and Numerianus by the treason of his father in law Aper, and Carinus by one of his Tribune's whose Wife he had abused, Diocletian was by the general acclamation of the Army pronounced Emperor, Diocletian the Author of the last, A. D. 286. most dire, and most prolonged persecution that ever the Church of God suffered. VII. CHAM VII. CHAP. 1. Diocletian styled Britannicus. 2. He makes Maximianus his partner in the Empire. 3 4 5. A most furious Persecution raised by them against the Christian Church. British Martyrs. 1. THere is extant an ancient Inscription, recited by Baronius, and dated the second year of Diocletians reign, A. D. 285. wherein among other Titles he is styled Britannicus, which imports some victory gained by him, or his Lieutenant in the Island. Certain it is that though Carinus was not slain till the year following, yet at this time Britain and the Western regions of the Empire, following the example of Rome, had submitted to Diocletian, deserting Carinus. 2. Who being slain the year following at Murgum, A. D. 286. Diocletian assumed as Companion to himself in the Empire M. Valerius Maximianus, committing to him the government of Gaul, Britain, etc. These two Emperors, of which Diocletian from jupiter took the Surname of Ioviu●, as Maximianus from Hercules did that of Herculius, at the beginning of their reign conspired in a resolution to be the Defendens of their Pagan Gods, and professed enemies of Christ, whose Religion they intended wholly to extirpate out of the World. 3. Certainly there was never given a stronger proof that God's Church is built upon a Rock, impossible to be shaken by human force, than the unsuccesfullnes of the rage of these two Emperors against it. They had the whole power of the world in their hands, they were Princes of eminent valour, wisdom and policy, above twenty years they governed the Empire, and employed all that time, without any relaxation, in executing their rage against Christ and his truth, they omitted no manner of tentations, by favours and terrors, to withdraw his servants from their Worship of him, all men's wits were exercised in devising the most exquisite torments against them, not only magistrates, but private persons were armed to destroy them, they were not only executed and tortured singly one by one, but whole armies of them were butchered together, and the most effectual means to obtain the Emperor's favour or pardon for the greatest crimes, was the heaping of all disgraces and unjust violences upon poor Christians. Yet with all this, Christian Religion was so far from being destroyed, that the Emperor's cruelty and injustice gained more souls to Christ, than the Sermons and exhortations of devout Preachers could do in time of peace: insomuch as these two Princes, though vainglorious and ambitious beyond any of their predecessors, seeing all their endeavours against Christ to prove fruitless, out of rage and despair voluntarily deposed themselves from the government of the world, which they had undertaken principally in design against Christ. 5. One notable proof of the supereminent cruelty of these two Emperors against the Professors of the name of Christ was this, that the Isle of Britain divided from the Roman world, which in former persecuting Emperors times had been exempted from participating with the sufferings of other Nations, was now made a scene of blood: Yea it may truly be affirmed that Britain was the first Province dignified by our Saviour to become the Theatre on which those glorious Champions S. Albanus, S. Amphibalus, S. julius, S. Aaron and their Associates afforded to other Christians a blessed example of conquering the world and hell itself by Faith and patience: Of whose Gests and sufferings, the proper subject of this History, we shall consequently treat: premising notwithstanding sufficient proofs, that these holy Martyrs were the first who in the beginning of Diocletian and Maximian's reign, dedicated their cruelty. VIII. CHAP. VIII. CH. 1.2. etc. That the Martyrdom of S. Albanus, etc. in Britain happened in the beginning of Diocletians reign: contrary to the assertion of several writers. 1. IN relating the Martyrdom of S. Albanus and the rest, our Historians, both ancient and Modern, do much vary among themselves concerning the precise time of it, many of them consigning it to the latter end of these Emperor's reign, in which their cruelty was arrived to its height, others to the middle time, and but few to the beginning. Yet upon a serious consideration of several circumstances concerning it, it may be made appear that these holy Martyr's sufferings cannot well and conveniently be assigned to any but the third year of Diocletians reign, which was the first of his Companion Maximianus, being the year of Grace two hundred eighty six: And therefore that William of Malmsbury, Radulphus, David powel, &c who refer it to the two hundred ninety thired year of our Lord, place it too late: and much more is the computation of Baronius, Harpsfeild and Matthew of Westminster, who assign it to the third year of the following century, 2. It will be sufficient to discover the Error of their account, if we take notice in what year it was that Constantius was remanded into Britain: For certain it is that in his government there was no persecution, as being, Euseb. hist. lib. 8. cap. vit. according to the testimony of Eusebius, and all historians, a Prince of wonderful meekness, humanity and benignity, who never was partaker of the persecution raised against Christians: on the contrary he was careful to preserve all those who lived under his Dominion free from all injury and oppression: Neither did he ever demolish any of their Churches, etc. 3. Now by agreement of all Chronologists, Constantius was sent into Britain the second time in the year of Grace two hundred ninety two, which preceded the time assigned by any of the foremention'd Authors. Whereupon it is that David powel in his Annotations on Giraldus Cambrensis his Itinerary was not ashamed to affirm, Ap. Girald. Cambr. Itin. lib. ●. ●. 5. that the Martyrdom of S. Albanus and the rest was consummated in the year of our Lord two hundred ninety two, when Constantius Chlorus reigned in Britain: thus wrongfully charging a virtuous innocent Prince with their blood. 4. But though this be sufficient to disprove the said Writers account, we must search other authorities which may warrant us to affix their Martyrdom to this present third year of Diocletians reign, when he assumed Maximian to partake of the Empire. And such authorities do freely offer themselves; for the most ancient Writer of S. Albanus his life in Capgrave says expressly, Ap. Capgrav. in S. Alba●●●. The glorious Martyr S. Albanus suffered on the tenth of the Calends of july in the year of our Lord two hundred eighty six. The same is proved by those Authors who commemorate the invention of the Holy Martyr's body in the days of King Offa, in the year of our Lord seven hundred ninety four, which, saith Matthew of Westminster, Westm●●●st. ad A. D. ●94. was the five hundred and seaventh year after his Passion. To this account subscribes likewise Matthew Paris, who recording another opening of the Holy Martyr's Sepulchre in the year of Grace one thousand two hundred fifty seven, adds these words, M. Paris. ad A. D. 1257. We may take notice, saith he, that from the Passion of the Martyr to this time had passed nine hundred and seaventy years, that is, one thousand wanting thirty. 5. We will conclude this with the weighty testimony of S. Beda, as it is to be found in a most ancient Manuscript, for the Printed Copies are imperfect. There in the first Book of his History and seaventh Chapter is found this passage, Bed. M.S. histor. lib. 1. c. 7. Finally at that time Britain was glorified by several men's Confessions of the Faith of Christ: for in the same two hundred eighty and sixth year of our Lord's Incarnation S. Albanus suffered Martyrdom there. By which speech he confirms what he had before written, Id. ibi. l. cap. That the Britain's preserved unto the reign of Diocletian the Faith entire and inviolate, which they received at first: implying that till then nothing had hindered its growth and flourishing. 6. Now having thus determined the precise time of the Martyrdom of S. Albanus and the rest which immediately followed him, we will proceed to a distinct relation of the particulars concerning it. IX. CHAP. IX. CHAP 1. The Emperor's Edicts against Christians in Britain. 2.3. etc. Of S. Amphibalus his return into Britain who he was: and whence he came. 9 Of S. Albanus: and his Title of Oeconomus Britanniae. 1. THE New Emperor Maximianus, chosen by Diocletian not so much for his propinquity in blood, as resemblance in cruelty and hatred to Christians, was not slow in publishing his Edicts every where against them: Some he sent into Britain, a Province subject to him, as being a part of the Western Empire. This was the first time that such Edicts had been published there: and therefore it may be supposed that they caused great terror among the poor Christians. 2. Upon this occasion most probably it was that Amphibalus, Sup. lib. 5. ch. 5. if he be the same of whom we treated before, returned into the parts of Britain which were subject to the Romans, to the end he might confirm his countrymen in the Faith which they had been taught. The Scottish writers will needs have him their Bishop, V●id Brought. cent. 3. cap. 18. n. 2. placed in the Isle of Man, and favourably received by their King Chrathlintus: that both by preaching and writing he had demonstrated the vanity of Heathenish superstitions, and propagated the Christian Faith among the Scots and Picts, and that in his old age returning into the Southern parts of Britain, he ended his life by a glorious Martyrdom. 3. That Amphibalus preached the Faith in those Northern Provinces, may be granted: but no histories or other Monuments do as yet mention the names either of Scots or Picts there. Therefore omitting this Controversy, we will out of the life of S. Albanus written by an unknown Author in very ancient times, before Beda, relate the success of S. Amphibalus his last voyage into Britain, how he happily brought S. Albanus to relinquish the Roman Idolatry, and embrace the Christian Faith, and how that blessed Disciple of his, though a Neophyte, scarce perfectly instructed in Christian Religion, prevented his Master in confessing of Christ, and suffering for him. 4. But first shall be premised certain observations touching the persons and qualities of these two ●●●nts, which being collected from other Authors and records may render the following Narration more perspicuous. 5. And concerning Amphibalus some Writers do not without some reason doubt whether Amphibalus the Teacher of the Caledonians be the same with him who taught S. Albanus: Because both the regard of time, and quality of their persons seem to pronounce them to be several. He who taught the Caledonians is in ancient Writings said to have been forty years before a Bishop of the Prime See in the North under King Crathlintus: whereas this Amphibalus the Converter of S. Albanus to the Faith is by our Historians simply called a Clerk, some times a Priest, or a Monk: Ap Brought. cen●. ●. cap. 19 num. 2. for so we read in the Annals of Winchester, S. Amphibalus a Monk and Doctor in the Church of Caermardin, otherwise called the City of Melin in wales. 6. But as touching the time, it does not necessarily prove his age to have been so excessively long, but that he might have lived to this time: and those who describe his Martyrdom affirm him to have been very old. 7. Again considering his Titles, it is well known that the name of Sacerdos (Priest) and Bishop, were in those ancient days used promiscuously. And moreover Amphibalus having had his Mission from the Bishop of Rome to preach the Gospel in Britain, no doubt was qualified for Episcopal functions. Then whereas he is styled a Monk, it was the usual practice among those Primitive Apostolical Missioners to spend much of their time in solitary retirements, to exercise prayer and Mortification. And Cairmardin being not far distant from Caïr Leon, the place of S. Amphibalus his Nativity, might probably be chosen by him for such a retreat. 8. But it will be more difficult to determine the place from whence he last came into the Southern parts of Britain: for if we believe the Scottish Historians, we must say that he came from the Caledonians: though indeed they declare that their Amphibalus died quietly without any violence or persecution: Whereas our writers profess that he came from the Western provinces of the Silure: or Dimetae, now South Wales. But according to the more Authentic Narration of S. Albanus his life, he seems to have come into Britain from Rome and through France, for he is said to have passed through regions of Heathens, or such as professed the Pagan Idolatry of the Romans. 9 Next for as much as concerns S. Albanus, in our English martyrologue he is styled the Chief procurator (Oeconomus) of Britain: Martyrolog. Anglican 22. julij. from whence we may collect that he was the Emperor's Quaestor or Treasurer, to gather his rents and Tributs. For such Officers were usually sent into the Provinces, which were not Consular. And these Procurators were some times Gentlemen of Rome, of which rank S. Albanus his family seems to have been: Some times likewise they were the Emperors (liberti, or) freed servants, Dio. hist. l. 53. as Dio informs as. 10. Having premised these remarks touching the two holy Martyrs, we now proceed to the Narration of their Gests, according to the ancient authentic relation preserved by Capgrave. X. CHAP. X. CHAP. 1.2. etc. The Ancient authentic Acts of S. Albanus: his wonderful Conversion by S. Amphibalus, etc. 1. THis than is the tenor of the Acts of the holy Proto-martyr of Britain Saint Albanus: thus they begin: Act. S. Albani apud Capgrav. when the persecution under the Emperor Diocletian moved against Christians began to rage through the whole Empire, a certain man named Amphibalus illustrious for his virtues, and learning, having passed (the Sea) into Britain, came through the divine conduct, to Verolam. And having entered the City, he resorted to the house of Albanus, desiring to be entertained as a stranger. Now this Albanus was a Citizen of Verolam, eminent for his quality, being descended from an illustrious Roman family. He received the holy man with great kindness and liberality. And having withdrawn him from the noise of the servants into a private room, he asked him secretly, How could you, being a Christian, pass without danger through the regions inhabited by Gentiles, and arrive safely 〈◊〉 his City? 2. This question was seasonably indeed made, considering the subtle means employed by Diocletian for the discovery of Christians: for as we read in the Acts of Martyrs cited by Baronius, it was not permitted to any one either to buy or sell, Acts Mart. ap. Baronis ad A. D. 2●6. till he had offered incense to certain little Idols set up in the Markets: And moreover about all streets, passages and fountains were placed Officers with order to compel all that would draw water or have their corn ground, to sacrifice first to such Idols. To this question therefore S. Amphibalus thus answered: 3. My Lord jesus Christ, the son of the living God, said he, preserved me safe among all dangers, and sent me into this Province for the salvation of many, to the end that by preaching his holy Faith I may prepare a people acceptable to him. But who is this Son of God, replied Albanus? Can God be said to be born? These are strange speeches, such as I never heard before. I desire therefore to be informed what opinion you Christians have of these matters. Then the Holy man answered thus, Our Faith teaches us to acknowledge the Father to be God, and the Son likewise to be God. Which Son of God in infinite mercy vouchsafed to take our flesh upon him for the salvation of mankind, that he might redeem us by suffering death. And discoursing at large of the Birth, Passion, Resurrection and Ascension of Christ, he added, If you, O Albanus, will believe these things to be true, you will receive power, by calling on the name of Christ, to restore to health any infirm sick persons. And the truth is, I an come into this City on purpose to preach to you the healthful Doctrine of our Lord's Passion: because our merciful God will reward your kind offices of humanity and hospitality, to which you frequently addict yourself, with the inestimable recompense of eternal happiness. Then Albanus asked him, What honour and worship must I exhibit to Christ, in case I embrace his Faith. The other answered, Believe this, that our Lord jesus, together with the Father and the Holy Ghost is one God, and thou wilt have performed a work of high esteem in his sight. But Albanus said, what is all this? Sure thou art mad, thou know'st not what thou sayst: No human understanding or reason can comprehend these things. But be sure of this, that if the inhabitants here of this City came to know that thou makest such discourses of Christ, without delay they would put thee to a cruel death. For mine own part I am very solicitous in thy behalf, for fear some mischief befall thee before thou departest from hence. Having said this, be arose and went his way much disturbed. As for Amphibalus he spent the whole night alone in watching and prayer. 4. The same night whilst Albanus was sleeping on the top of the house, wonderful visions from heaven were presented to him: With which being much affrighted, he rose presently from his bed and went down to the lower rooms, where coming to his guest, he said thus to him, Friend, If those things which thou told'st me lately concerning Christ be true, I beseech thee to declare to me freely and without any fear the meaning of my dream. Me thought I saw a certain man come down from heaven: and presently an innumerable multitude of men laid hold on him, and tormented him all the ways they could devise: they bound his hands with chains, they tore his flesh most greivously with whips, they hung him on a tree, stretching his hands a cross. The man thus tormented was quite naked, not having so much as shoes on his feet. His hands and feet were fastened to the wood with nails, and his side was pierced through with a spear, and from his wound, as it seemed to me, there flowed both blood and water On his right hand they set a reed, and upon his head they put a crown of thorns. 5. And when they had exercised all that human cruelty could devise, they began to insult on him with despiteful speeches, Saying to him, Hail, King of the jews: if thou art the Son of God, come down from the Cross and we will believe in thee. And when they had continued a good while thus reviling him, the Young man answered them not a word. To conclude, after they had said what so ever they thought good to him, at last he cried out with a loud voice, and said, Father, into thy hands I commend my spirit: and having said this, he expired. His liveless body was afterward taken down from the Cross, out of which the blood still flowed abundantly. They then laid it in a sepulchre of stone, sealing the monument, and setting guards to watch it. But than followed a wonderful thing: for this bloodless carkeys returned to life, and resuming its former strength, came out of the sepulchre which remained sealed as before. I myself with mine own eyes saw how he rose again. Then came from heaven certain men clothed with Vestments white as snow, and taking the man with them, returned from whence they came, and were attended by an infinite number of others in white garments, which all the way ceased not to sing praise, incessantly blessing the Father (I know not who he was) together with his Son, saying, Blessed be God the Father, together with his only begotten Son. They expressed such wonderful joy, as nothing could be compared to it. These things I saw, and besides these many other, which I neither will nor aught to declare. I beseech thee now tell me what is signified by these things which were represented to me in Vision: Do not fear any danger to yourself at all, but speak freely. 6. The holy man Amphibalus having heard all this, sensibly felt his heart visited by our Lord with incredible joy. And presently taking out a Crucifix which he had born secretly, he said to Albanus, Behold, in this figure and image thou mayst manifestly perceive the meaning and importance of thy last night's Vision. For the man who came from heaven is this jesus Christ my Lord, Who refused not to undergo the punishment of the Cross, to the end that by his blood He might free us from the guilt which we had contracted by the transgression of our first Father Adam. Now those men which laid violent hands upon him, and afflicted him by divers sorts of torments, were his own people the jews. For though they had a promise from God that he would send unto them from heaven his own Son, yet when he, whom they so much and so long a time expected, was come, they did not acknowledge him to be the Author of their salvation, but contradicted him in every thing and returned to him evil for good, and hatred for his love: and in conclusion being agitated with extreme envy and malice against him, they broke forth to such horrible impiety, that they laid hold on him, crucified and murdered him. Thus it was that our merciful Lord redeemed us with the price of his own blood: thus by dying he became victorious over death, and being raised upon the Cross, he drew all to him: For descending voluntarily to the enclosures of Hell, he freed from Captivity his own servants detained there, and binding the Devil in everlasting chains, he cast him into the utmost places of darkness. 7. Then Albanus being filled with wonder at these speeches, broke forth into these words, All that thou hast said of Christ is most true, and can not be charged with any falsity. For this last night I evidently perceived, and with mine own eyes saw how Christ overcame the Devil, how he bound him and thrust him down into the bottom of Hell, where that abominable wretch lies fast tied with chains: So that hereby knowing that all things told by thee are true, from this moment I do profess that I will be thy most obedient Disciple. Tell me therefore, I beseech thee, for I know thou art ignorant of nothing: how must I behave myself to the Father and the Holy Ghost, now that I profess myself a servant of the Son? 8. Amphibalus at this question with great joy said, I give thanks to my Lord jesus Christ for that thou of thine own self hast had the knowledge to pronounce these three adorable Names. Believe therefore firmly, and profess faithfully that the three Persons expressed by thee with their proper names, are one only God. Albanus answered, I believe, said he, and from hence forward my firm Faith is, that there is no other God besides my Lord jesus Christ, who for the salvation of mankind took our nature, and suffered death on the Cross: He together with the Father and the Holy Spirit is one only God, and besides him there is no other. 9 Having said this, he oft times cast himself prostrate before the Crucifix, and as if he had seen our Lord jesus himself hanging on the Cross, this happy Penitent earnestly begged pardon for his sins. Such affectionate kisses he often pressed on his feet, and places of his wounds, as if he had lie● prostrate as the feet of his Redeemer whom he had seen crucified. Tears mixed with blood flowed abundantly from his eyes upon the Venerable Cross, which he accompanied with these words, I renounce the Devil, said he, and I detest all the enemies of our Lord, in whom only I believe and resign myself to him, who, as thou affirmest, rose the third day from the dead. 10. Then Amphibalus said to him, Be of good courage, our Lord is with thee, and his Grace will never be wanting to thee. That saving Faith, which other men attain to by ministry of men, thou hast learned not of men, nor by men, but by the revelation of jesus Christ himself. Therefore being assured of thy constancy, my purpose is to leave thee and to travel further, that I may show the way of Truth to other Gentiles also. By no means, said Albanus, Stay at least one week longer with me, that I may be more perfectly instructed in the Faith by thee: To which request of his Amphibalus condescended. 11. This exact Relation of the wonderful manner of the Conversion of S. Albanus by the Ministry of S. Amphibalus we receive from a nameless Author of great Anquity, concerning whose authority and credibility we shall speak hereafter. We will now proceed to the Narration of his sufferings and glorious Martyrdom, which followed presently after. XI. CHAP. XI. CH. 1.2. A prosecution of the Acts S. Albanus: who dismisses S. Amphibalus, changing garments with him. 3.4. The change of S. Albanus his life. 5.6. etc. He is accused: apprehended, and brought before the Roman Magistrate: examined and cast in prison. 10.11. A miraculous drought, testifying the Martyr's innocence. 1. ALbanus having been thus instructed, baptised and confirmed in Faith by Amphibalus, A. D. 287. was at last content to be separated from 〈◊〉 The manner 〈◊〉 ●hus related by Matthew of Westminste●, ●●banus, Florileg. ad. A. D. 29●. saith he, exhorts Amphibalus to take care of his own safety and depart the City (of Verolam.) And to disguise him he gave him his own military vestment, woven with gold, that so he might be more safe from the soldiers. And in exchange he takes for himself his Masters, (called Caracalla:) being assured that his raging enemies would look upon it with envious and malicious eyes. Amphibalus therefore in compliance with Albanus his request early in the morning before day began his flight northward from the City, being conducted in his way by Albanus as far as they judged expedient. When they were to part and take their last leave of one another, who can without tears call to mind the bitter sorrow and tears shed by them both? Thus Amphibalus hastens to Wales, there expecting his Martyrdom. And Albanus clothes himself with his Master's vestment, thinking to divert hereby the rage of the Heathen Romans against himself only. 2. Concerning this vestment of Amphibalus, Baronius thus writes, We will not omit, saith he, to declare that the robe called Caracalla was anciently worn by Eccles●asticall persons: for being a long vestment descending to the ankles, it gave a comely gravity to those who wore it. And hence it is that Beda from the ancient Acts of Saint Albanus affirms that the same Saint clothed himself with an Ecclesiastical habit, to wit▪ a Caracalla belonging to Amphibalus a Clerk, whom in his flight he had entertained at his house. Now this Vestment though for the length of it is was incommodious in a journey, Yet for all that Amphibalus would not change it. From this garment Antoninus the Son of Severus had the Surname of Caracalla because, Spartian. in Antonin. Caracalla. saith Spartianus, he bestowed on the Roman people vestments of that fashion. Harpsf. 6. Sac. c. 8. 3. S. Albanus now left alone made great haste in his journey to immortality. All the enticements of the world became odious to him, saith Harpsfeild, and he found no pleasure but in tears and prayers at the foot of our Lord's Cross: he burns with a desire to requite the love of Christ by dying for him. 4. His domestics and neighbours observing the wonderful change in his manner of life, began to suspect and quickly found out the true cause of it. So that in a short time he is publicly known to be a dese●●our of Heathenish Superstition, for which he is complained of and convened before the Roman Magistrate. How he behaved himself in so glorious a Trial we will relate out of the authentic Acts of his Martyrdom which Baronius affirms to be very ancient, and which S. Beda follows in his history concerning him. Ap. Capgr●●. in S. Alba●●. 5. In those acts the Author thus writes concerning S. Alban apprehension. A certain Gentile went to the judge and discovered to him all that had passed between S. Albanus and S. Amphibalus. At which the judge being highly incensed gave command that S. Albanus and his Master should be brought before him. But Amphibalus being privily departed, a great number of soldiers, horse and foot, which were sent by the judge found the illustrious S. Albanus in a strange habit, and with naked feet before the Cross of our Lord devoutly attending to his prayers. 6. The Soldiers rushing in upon him in troops, asked him where the Clerk was, whom he had entertained. His answer was, That holy man is under the protection of God, and fears not the threats of men. When they heard this, they laid hands on him, bound him with chains, and violently drew him away, some laying hold on his garments, and some on his hair. Now he had still kepd the Vestment of his Master, knowing well that the sight of it was odious to his enemies. Being clothed with this garment, be carried continually in his hand our Lord's Image that thereby he might openly show to all that he was a Servant of the Crosse. 7. Being come before the judge, he was examined in many particulars, but all his answer was that his name was Albanus, and that he was a Christian: this he with great courage and liberty of speech professed. At last the judge said to him, O Albanus, what is become of that Clerk who was lately sent hither by one called Christ, I know not who he is, and 〈◊〉 ●●●vily into this City to illude and seduce the inhabitants? If he had not had a guilty conscience, A. D. 287. and been distrustful of his own cause, this worthy Master of yours would have freely presented himself before us, to defend both himself and his Disciple. But by his own carriage he makes known the falseness and fraudulence of his doctrine, since he deserts and is cowardly run away from thee, whom if his cause had been good, he ought to have justified though with hazard of his life. By which behaviour of his, i● I be not deceived, thou now perceivest how silly a fellow he was who seduced thee into Error, and by whose suggestion thou art fal● into such a frenzy, as not only to renounce all worldly advantages, but to contemn even the immortal Gods. The injury against whom since we ought not to leave unpunished, my resolution was to have revenged it by the death of the profane delinquent. But since such is our humane infirmity, that there is none but is obnoxious to error, thou mayst yet by repentance escape their indignation, and again make them propitious to thee, if thou wilt now renounce that abominable Sect. 8. Hereto Albanus answered. It is a very easy matter to declare how vain and impertinent this long discourse of yours is. For if it had either seemed good, or profitable, or agreeable to each of us, that holy Clerk would not have failed to come to this audience. But I confess his stay here could not be pleasing to me, knowing how pr●ne to mischief this people always has been. The Doctrine taught by that good man I confess I have heartily embraced: neither can I therefore repent me of it. For the Faith which I profess will be proved to be holy and divine by the testimony of infirm sick people who by virtue thereof shall receive their health. I will not sacrifice to your Gods: Neither do I fear your threatenings or torments, being secure under the protection of my God. 9 When he had said this, the throng of Officers which stood about him, at the judge's command, began cruelly to scourge him for refusing to sacrifice: and during that torment, lifting up his eyes to our Lord, he with a cheerful countenance said, O Lord jesus Christ, I beseech thee keep this mind and good resolution which thou hast given me firm and stable. My desire is, O my God, to offer my soul a whole burnt sacrifice to thy glory, and with my blood to seal thy truth. Now when the Officers hands were become weary with tormenting him, the holy man was thrust into a deep dungeon, where he continued the space of six months. 10. But presently after, all the elements gave testimony of the injury and injustice done to him. For from the time of his apprehending to his death, neither rain nor dew refreshed the earth: the winds were silent, and the region thereabout was continually parched with excessive heat of the Sun: in the night time likewise the ●●●fling heat was intolerable. Neither fields nor trees produced any fruit: so that the world itself fought in the just man's quarrel against his impious enemies. 11. That which this devout Author writes of the excessive heat and drought which God sent on Britain as a just judgement for their cruelty against this holy Martyr, & impiety against God, is taken notice of by the Heathen Orator in a Panegyric which this very year he pronounced before the Emperor Maximian, then preparing an Expedition against the Tyrant Carausius, who had possessed himself of Britain: but as became an impudent flatterer, he ascribed the intolerable heat and want of rain to the favour of their false Gods to the Emperor, saying, During the space of that whole year almost, Mamert in Panegyr. 2. in which a clear untempestu●s season was necessary for thy design of building ships, hewing of timber and beams, encouraging the minds of thy soldiers to labour, there was scarce one foul rainy day: The winter itself imitated the warm temper of the spring. We thought now that we were not in a cold Northern Climate, but as if there had been a translation both of heaven and earth, we felt the heat of the Southern Sun, etc. Of this expedition of Maximian against Carausius we shall treat assoon as we shall have finished the glorious Martyrdom of S. Albanus. XII. CHAM XII. CHAP. 1.2. S Albanus his devotion: and Prayer against Idolatry. 3 Yet he venerates the Holy Crosse. 4.5. S. Albanus restores a Sick man to health. 6.7. Being condemned and lead to his death, he converts his Executioner. 8. By his prayer he obtains a fountain of water. 9 Another Executioner having cut off the Martyr's head, loses his eyes. 1. THE Infidel judge expected that by a tedious and painful prison the Holy Martyr's Constancy should be broken and spent: but on the contrary having an opportunity in that solitude to unite himself to God by Prayer, his courage and strength was much increased. The ordinary subject of his daily Spiritual meditations and entertainment with God, and the effect they had, is by the devout Writer of his life comprehended in this Prayer etc. Vit. S. Albani apud Capgrav. 2. O Lord jesus Christ, do not permit the Devil's malice so much to prevail, as by his cunning machinations and this people's relenting, my suffering for thee may be hindered. And being come out of prison to suffer, addressing his speech to the unbeleiving people which flocked to see him, Know all of you for a truth, said he, that I am an irreconciliable enemy of your false Gods. Can any one judge them to be worthy of any honour which manifestly have no divinity in them, being the work of men's hands? You yourselves can testify that they neither see, hear nor understand any thing. O detestable vanity, to expect life from them which have no life themselves to offer up prayers to those who never could hear▪ to expect safety or happiness from those, which are not sensible of the least good to themselves! Therefore I confidently protest that whosoever exhibits any honour to such dead Idols, is utterly void of all reason. For tell me I pray you, what can be more desperately miserable than that man who suffers himself to be enslaved by puppets of his own fashioning? We therefore to Idols, and a greater 〈◊〉 to those who adore them. 3. Here the discreet Reader may observe with how vehement a sharpness this holy man contends against Idolatry, whilst himself at the same time with great fervour and devotion venerates the Cross of our lord From whence will necessarily follow, that those who in our times impute Idolatry to Catholics who give due honour to Sacred things, are mere strangers to S. Albanus his Religion. In those ancient times the Pagans usually called Christians (Crucicolas) Worshippers of the Cross: Magdeburg. Centur. 3. fol. 121. and the Centuriators of Magdeburg, though Protestants, acknowledge that Tertullian in his Apology testifies how the Christians at that time had all Idols and the ornaments about them in horrible detestation: Whence proceeded their vehement and bitter invectives against them: Yet the same Author in the same book seems to declare that those Christians usually had the Image of the Cross which they set up either in the places of their public meetings, or in their private houses. For which reason the Heathens oftimes objected to them, that they religiously adored the Crosse. Thus were Christians from the beginning treated by Pagans: and in the very same manner are Catholics at this day treated by Sectaries: Whence evidently appears that Modern Sectaries are in their hatred to the Church and the Venerable Cross of Christ the Successors of Pagans, as Catholics are of the Primitive Christians. But we will proceed in the Acts of S. Albanus. 4. When these words spoken by S. Albanus in detestation of Pagan Idolatry were heard by the judge and the rest who were present, Acta S. Alb. ap. Cap▪ grav▪ with unanimous consent they pronounced sentence of death against him, and lead him to execution to a certain place called Holmhirst. Which place is described by S. Beda to be a very agreeable plain, Bedae hist. lib. cap. 7. clothed with all sorts of flowers, and about five hundred paces broad, a fit Theatre for so glorious a Martyr. The same Author adds, that S. Albanus being lead to his death, Id. Ibid. came to the river, which with a swift torrent ran between a wall on one side, and a sandy shore on the other, where the holy Martyr was to be beheaded: where he saw great multitudes of all conditions, ages and sexes, which, no doubt, by divine instinct were assembled to honour his death: and they so choked the passage of the bridge, that before night they could not all have passed over. As for the judge he had no intention to show any respect to the Martyr, but stayed behind in the City. S. Albanus therefore inflamed with a devout desire of a speedy Martyrdom, approached near the river, and lifting up his eyes with prayer to God, the river became presently dry, and the water gave free way to the passengers. Thus S. Beda. 5. The manner how this Miracle was wrought, is more expressly declared in the foresaid authentic Acts of S. Albanus, from whence S. Beda borrowed his Narration: For there it is said, Act 8. Alb. ubi sup. that when he was come to the river side, he fell on his knees, and prayed saying: O Lord jesus Christ, from whose most holy side I myself (in a vision) saw both water and blood to flow, I beseech thee that thou wouldst cause these waters to be diminished, and the floods to return back, to the end that this people may without any danger or inconvenience be present at my Suffering. O wonder full! he had us sooner bowed his knees, but the channel was immediately dry. The tears flowing from Saint Albanus his eyes left no water in the river. The power of his Prayer emptied the torrent, and cleared a passage for the people between the floods on both sides. 6. Then the Officer who conducted Saint Albanus to his death by the merits of the holy Martyr obtained his own eternal happiness. For when he saw these miracles, he threw away his sword, and casting himself at the holy man's feet, begged pardon of him. Which when the people saw, they laid hold on the man, beat out his teeth, tore his sacred mouth, and in a manner broke all his bones. 7. S. Beda thus relates this passage: The soldier, Beda Hist. l. 1. c 7. saith he, fell down at S. Albanus his feet, instantly desiring that himself might rather be slain with, or for the Martyr, whom he had been commanded to put to death. Now whilst he of a persecutor was changed into a companion of the true Faith, and, the sword lying on the ground, the other officers were at a stand what they should do, the most venerable Confessor ascended the hill together with the multitudes. 8. The Acts further declare, as likewise S. Beda, that when the people being come to the top of the hill were tormented with extremity of thirst: Act ● Alb. S. Albanus kneeling down, thus prayed to God, O God who didst create man of the clay of the earth, suffer not, I beseech thee, any of thy creatures to receive any harm by my occasion. After which words there presently broke forth a fountain before his feet, which with a rapide course flowed down the hill: so that the people being refreshd with those waters, escaped all danger by their thirst. 9 In the mean time another Executioner was chosen from among the people, into whose hands the sword was delivered: who to his own great unhappiness discharged that impious office. For, saith Matthew of Westminster, ●orileg. ad A. D. 303. while the holy Martyr kneeling offered his prayers to God, and frequently with great fervour kissed the Crucifix which he held in his hands, the Executioner drawing his sword, cut of his head: and immediately by a wonderful miracle Almighty God by the loss of the Executioners eyes gave testimony to the Martyr's innocence. For, as S. Beda relates, he who stretched forth his impious hand to cut the pious Martyr's neck, B●d. hist. l. 1. c 7. was not permitted to insult over him being dead, for together with the blessed Martyr's head the Executioners eyes also fell to the ground. This Miracle is confirmed not only by the forecited Acts, but many other Authors, of foreign Nations: and particularly by Hiericus a French man, who seven hundred years since wrote the life of S. Germanus. XIII. CHAP. XIII. CH. 1.2. The Martyrdom of the Converted Soldier, his name, etc. 3. The glorious assumption of S. Albanus his soul into heaven. 1. SAint Albanus had a companion in his death, the Soldier who was designed to be his executioner. Concerning whom S. Beda thus writes. There was beheaded with him likewise the foresaid Soldier, Bed. hist. l. 1. c. 7. who being moved by a divine instinct refused to kill the Holy Confessor of our Lord. Concerning whom this may without all doubt be affirmed, that though he was not outwardly cleansed with the water of Baptism, yet being washed in the Laver of his own blood, he became worthy to be admitted into the kingdom of heaven. 2. The Acts of S. Alban do afford us a more exact relation both of this Soldiers name, Act. S. Alb. and occasion of his Martydom: Where we read how the said Soldier, by name Heraclius, who, as hah been declared, was left half dead by the people, afterward creeping on his hands and feet as he could, followed them up the Mountain. To whom one of the judges than present said in scorn, Go to now, address thy prayers to thy Patron Albanus even now executed, that he would restore soundness to thy bruised bones and limbs. Run, make haste, join his head to his body, and no doubt thou wilt not fail to obtain perfect health: why dost thou stay? bury the dead carkeise, and thou mayst be assured that whilst it is in thy hands, it will bestow an entire cure on thee. The Soldier answered, I do most firmly believe that this Blessed Saint Albanus by his merits can restore unto me my perfect health for that which you speak in derision, may in earnest be fulfilled in me. And having said this, he embraced the head, and adjoining it to the body, he became immediately as sound as before. When the Infidels saw this, they were filled with envy and malice, and said, what shall we do? Sure no sword can kill this man. We have broken all his bones, and yet now his former strength is restored him. Then laying hold on him, they bound him fast with chains, and tore his body with several sorts of tortures, and in the end with a sword cut off his head. 3. Now how acceptable to Almighty God the Martyrdom of this glorious S. Albanus was, was presently after declared from heaven in a wonderful manner, for thus we read in his Acts, Ibid. Behold, the night immediately following his suffering, a pillar of light was seen to raise itself from the sepulchre of S. Albanus up to heaven, by which Angels descended and ascended, spending the whole night in Hymns and praises of God, frequently also repeating these words, The illustrious Albanus is now a glorious Martyr of Christ. And hereto the ancient Christian Poet Venantius Fortunatus had regard, Ven. Fortun. l. 8 de Virg. c. 4. when in a Poem of his among other Saints celebrating the memory of S. Albanus and his companion suffering in Britain, he says, that Quires of Angels from heaven did with songs welcome them at their entrance into glory, and the glorified Saints enriched with the Cross and blood of Christ did make haste to join in Hymns to God for them. XIV. CH. XIV. CHAP. 1.2.3. Of the Author of the ancient Acts of S. Albanus. 4.5. His Relation confirmed by the testimony of Gildas. 6.7. john Fox his unfaithfullnes. 1. HAving thus with as much fidelity and exactness as we could, given an account of the Gests of our first most glorious British Martyr S. Albanus, in which we have principally followed the Author of his life, being a precious Monument of Antiquity preserved by our Countryman Capgrave: The faithfulness of whose relation is, we see, attested by other Historians also of good note and Authority, as S. Beda, Matthew of Westminster, etc. It will become us to say some thing of the said Author himself: and all that can be said is the Testimony that he gives concerning himself, in these words full of Christian Modesty and Humility; Author ap. Capgrav. in v●t● S. Alba. 2. Lest posterity saith he, be solicitous to know my name, let them be contented to be informed, that if they will give me my true name, they will call me the miserable wretch, worst of all sinners. I am undertaking a journey to Rome, intending there to renounce the Error of Paganism, and by the Laver of Regeneration to obtain the pardon of all my sins. This Book also I will present to the examination of the Romans, to the end that if therein any thing should be found written otherwise then becomes a good Christian, it would please our Lord jesus Christ by their correction to amend it. By which it appears that this Author was at the writing of his Book as yet only a Catechumen, newly converted from Heathenish superstition. What became of him in his voyage to Rome is known only to God, who doubtless rewarded him highly for his piety and zeal to communicate to posterity the Gests of our glorious Martyr. 3. This is he whom the learned Ecclesiastical Historian Harpsfeild calls the nameless Author, Harpsf. in 6. primis saec. c. ●. in marg. whose Book was found in the Monastery of S. Albanus, and who was more ancient then S. Beda. And this Author is frequently quoted by the Illustrious Cardinal Baronius, who follows him likewise in his Narration touching this our glorious Martyr. And to fortify the credit of his Authority in several points before related touching the Martyrdom of S. Albanus, we will here adjoin a memorable passage out of our ancient famous Historian Gildas, who writing concerning this Persecution raised in Britain by Diocletian, saith as followeth: 4. Almighty God who is willing that all men should be saved, Gildas de Excidio. and who calls as well sinners as those who esteem themselves just, hath magnified his mercy to us; for in the foresaid persecution, lest our country of Britain should be obscured by a dark night of ignorance, he in his free bounty enlightened us by the bright shining Lamps of his holy Martyrs, the places of whose Martyrdom, and sepulchres of whose bodies would even now also imprint in our minds a great ardour of Divine love, were it not that by the woeful aversion of barbarous Enemies and our own manifold crimes an access to those holy places is denied us: Those places, I mean, where repose the bodies of S. Albanus at Verolam, and S. Aaron and julian at Caër-le●n, and many others of both sexes in several quarters, all which with great magnanimity have stood up courageously in our Lord's army. Of which the first, S. Albanus I mean, after he had, with much charity, in imitation of Christ who laid down his life for his sheep, entertained in his house, and disguised with exchanging his own garments with him the holy Confessor of our Lord Amphibalus, who was pursued by the Enemies of Christ, and even ready to be apprehended, moreover willingly offered himself in his foresaid brother's vestments to the persecutors. Thus rendering himself acceptable to God, he was during his holy Confession (till he shed his blood in the presence of his impious Enemies who with a horrible pomp produced all the sorts of Roman tortures) wonderfully adorned and glorified by God with many admirable miracles: insomuch as by his fervent prayer, in imitation of the passage of the Israelites with the Ark of the Testament through the waters of jordan, he with thousands following him went with dry feet over the Channel of the Noble river of Thames, whilst on both sides the floods stood still like steep rocks: By which miracle he converted the first Soldier deputed to be his executioner, from being a wolf into a lamb, and gave him the courage both vehemently to desire and valiantly receive the triumphant palm of Martyrdom. 5. We here see the exact agreement between the ancient British Historian Gildas and the foresaid Author of the Acts of S. Albanus. But our Modern Protestant Historians in relating this glorious combat and Victory of our first Martyr, cut of what they think good, and decry or accuse of forgery whatsoever agrees not to their own faction, without so much as pretending to any Antiquity to justify their partiality. Fox in Acts and Monuments f. 88 6. Particularly john Fox in his new fashioned martyrologue, though he commends Saint Albanus and vouchsafes to call him a Martyr, yet several particulars mentioned by the forecited Author of Saint Albanus his Acts in S. Beda and Gildas, he superciliously censures or despises, saying that he saw neither any necessity nor convenience why they should be recited by him. For this reason he passes over with silence all mention of the Cross, with tears and great reverence honoured by Saint Alban, and retained till the last moment of his life. And as for the miracles performed by him, the iubilation of Angels after his death and the like, he confidently pronounces to be contrary to the truth of history. And why? Surely because he could not parallel such Miracles in the Gests of his new Protestant Martyrs: no Angels, God knows, rejoiced or praised God at their Executions. Id. ibid. 7. One observation of his, full either of ignorance or malice, must not be omitted. That is where he says, That the History of Saint Albanus his Martyrdom reports how the holy Martyr's head when it was cut and separated from the body spoke some thing. But this, says he, is like a Monkish fiction: As if that nameless Author had been a Monk, who was not so much as admitted into the Church by Baptism. But neither he, nor any ancient or Modern Catholic Author speaks of any such thing: So that it seems he mistake the relation, ascribing the Angel's hymns to the Martyr's tongue. XV. CHAP. XV. CH. 1. The Pious devotion of Ancient Christians to the Relics of Holy Martyrs. 2.3. Confirmed by the Acts of S. Sebastian, etc. 4. The Manicheans contemners of such Relics. 5.6.7. Temples built by Britain's to the honow of S. Albanus, etc. 8.9. Protestants wrongfully ascribe this Veneration of Relics to S. Gregory. 10. S. Albanus venerated at Mentz by the name of S. Albinus. And why. 11 12 The Controversy about the Body of S. Albanus between the Monks of Ely and S. Alban, decided▪ 13. S. Gregory nazianzen's testimony of the Veneration of Relics. 1. BEfore we quit this argument, we will show with what piety and reverence the devout Christians in that and the following ages behaved themselves toward the ashes and sacred Relics of our Holy Martyr. This we may collect from the practice of those times in other Provinces: For the persecuting Infidels knowing well with what solicitude Christians gathered the bodies and members of dead Martyrs, and with what devotion they venerated them, used all manner of despite to them, and endeavoured either to hide or consume them with fire and cast the ashes before the wind. 2. Thus in the Acts of S. Sebastian, Ap. ●aron. A. D. 286. who suffered the same or next year to S. Albanus, we read, That they took the Body of Sebastian by night, and cast it into a common sink, saying, Lest perhaps the Christians make him their Martyr. And again three years after we find in the Authentic Acts of S. Tharacus this passage, Id. ib. A. D. 290. The Precedent said to him, Do not think thou shalt be dispatched at once: I will make an end of thee by piece meal, and the remainders of they carkeise shall be devoured by beasts. Tharacus answered him, what thou hast a mind to do do quickly: do not delay me by promises. The Precedent said, Thou thinkest, villain, that after thy death silly women shall have thy body and embalm it with unguents and spices, etc. And afterward, The Precedent said, Dost thou not think that I will thus destroy thee and thy relics? least foolish women should enwrapp it in clean linen, and honour it with unguents and odours. And concerning the Martyr Andronicus, The Precedent said, Consume him to ashes, and disperse them before the wind, lest some of his impious Consorts, or foolish women should gather up any of them, and preserve them, as if they were some precious holy thing. 3. Now how acceptable to God this devout reverence of Christians to the Relics of Martyrs was, was often declared by the miraculous ways which God showed in discovering the said holy Relics, when they were either concealed, or their members mixed and confounded with those of impious malefactors put to death with them. Thus we read in the said Acts of S. Tharacus, Id. ibid. n. 31. S. Andronicus and another Christian martyred with them, how when some devout Christians adventured to search them out by night, three bright torches, like stars, appeared over their bodies, and afterward went before them conducting them to the other side of the Mountain, where they secretly buried them. 4. This practice was so general among the Primitive Christians, that the Manicheans only were observed to be contemners of it, as if there were in it some Idolatrous Superstition But their folly and profaneness is excellently confuted by S. Augustin, Aug cont. Faust● Ma● l. 20. c. 21. & ●. 32. c. 11. who distinguishes the Veneration due to Saints and their holy Relics, which he calls Dulian, from the Supreme degree of adoration due only to God, which he terms Latrian. 5. Now that such reverence was expressed to the Body of S. Alban, is not to be doubted. Which that it may appear, a passage in our ancient British Historian Gildas will sufficiently confirm it. Who after he had treated of the Martyrdom of this Holy Martyr, as we declared before, consequently shows the great change in Britain nine years after this tempest raised by Diocletian: His words are as followeth: Gildas in ●xcidio. 6. The space of two lustres (that is, ten years) after the foresaid storm being not entirely fullfilld, when the violence of those bloody Edicts against Christians abated, all the devout Soldiers of Christ with joyful eyes beheld and received the lightsomness and temper following so tedious a winter's night: Then they began to restore Churches formerly demolishd, they founded new sacred Temples consecrated to the honour of Holy Martyrs, these they erect, accomplish and adorn, celebrating public Festivities, and Sacrifices with pure hearts and mouths, as manifest signs and trophies after their victory. 7. This happy change happened when the Tyrants Carausius and alectus were vanquished and expelled by Constantius, who in the year of Grace two hundred ninety two being created Caesar, received the government and administration of Britain. By which calculation of Gildas evidently appears, that S. Albanus suffered Martyrdom in the beginning of Diocletians reign, nine years before Constantius the second time governed Britain. 8▪ Likewise by this Testimony of Gildas is reproved the assertion of Protestant writers, who attribute to S. Gregory the Great the bringing into Britain the custom of dedicating Churches to the honour of Martyrs, in the time of the Saxons. Whereas besides this authority of Gildas, the said assertion is manifestly confuted by the story of S. Germanus of Auxerre, and S. Lupus of Troy's, French Bishops, who came into Britain before the entrance of the Saxons, to root out thence the Pelagian Heresy▪ For thus we read in the Galliean martyrologue, The Memory of S. Albanus shined gloriously in Britain, Martyrolog. gallican 22. ●un. to whose honour a famous Church was erected in the place whereby shedding his blood he had triumphed. The which Church was by S. Germanus visited with great devotion, to the end he might there pay his thanks to God for his victory against the Pelagian Heretics. There opening the holy Martyr's Sepulchre, to honour him he reposed in it several Relics of Apostles, and Martyrs which he had brought out of France. And because he would not depart thence without the protection of the Holy Martyr, from the place where the Martyr's blood had been shed, he took a lump of earth, which at his return he carried to his own See. And from this action of S. Germanus the Veneration of S. Albanus the Britain was spread through almost all the Churches of France, being consigned in all the Ecclesiastical Tables of most Episcopal Churches there: particularly of Bourges, Sens, Orleans, Austun, S. Malo, Constantia, etc. The same story concerning S. Germanus is related likewise by S. Beda. Beda Hist. l. 1. cap. 18 ●upplem. Martyrolog. Gallic. 16. ●pril. 9 Hence may be argued the mistake in the supplement to the French martyrologue, where it is said that Otho, the second Emperor of that name, translated to Colen the Body of S. Albanus which S. Germanus had brought out of Britain into France. For certain is is that, not his body, but only a portion of earth died with the Holy Martyr's blood, was transferred by Saint Germanus, as S. Beda expressly affirms, and as the following Annals of Britain confirm, where we read how Off a King of the Mercians translated the sacred Body, and built over his Monument a most magnificent Church. 10. It is here to be observed that S. Albanus is venerated at Ments in Germany under the name of S. Albinus. The occasion whereof was this: Ap. Crombach. in V●sulá vir. dic. p. 110. Theophania wife to the Emperor Otho the second having obtained at Rome a portion of the Relics of S. Albanus, carried them with her into Germany, intending to place them at Colen in the Monastery of S. Pantaleon. In her way she passed through Mentz, in which City was celebrated with great devotion the Memory of another S. Albanus, a Martyr also. Hereupon Wiltegecus Bishop of Mentz, deeply apprehending lest the Memory of our British Albanus should obscure the glory of their Special Patron Albanus, by reason of agreement in name, together with the Imperial Authority, which probably would promote his veneration, made it his most humble and earnest suit unto the Empress that our British Saint should afterward in those countries be called Albinus, for distinctions sake: which humble request by the assistance of the Nobility about her and her Counsel, he at last obtained. Thus Hermannus Cromback relates the matter out of an ancient Manuscript belonging to the Monastery of S. Pantaleon in Colen: who adds, that this Translation befell in the year of Grace nine hundred eighty four. 11. To conclude this subject, and to demonstrate with what devotion our whole nation hath always celebrated the memory of this our first British Martyr, shall be here annexed out of Thomas Walsingham a brief narration how the Controversy was ended between the two Monasteries of S. Alban and Ely, both which earnestly and confidently pretended that S. Albanus his body reposed among them. The Wals●●gham in ●b●●d. 2. A. D. 1313. 12. For King Edward the second celebrating Easter in the Monastery of Ely employed his authority to procure that the Tomb, in which the Monks affirmed that the Body of S. Albanus lay among them, should be opened. Which at last, though with great reluctance of the Monks, being performed, there was nothing at all found in it but only a course hairy garment, in the upper part whereof was seen sprinkled in several places thick congealed blood, as fresh as if it had been shed a few days before: which garment was without all question the Caracalla which S. Albanus received from his Master Saint Amphibalus, and wherein he suffered Martyrdom. And by this discovery the Monks of S. Alban to their great joy, gained their cause. 13. Neither let any one wonder that the same Veneration should be paid to a Martyr's Vestment sprinkled with his blood, which would be given to his whole body: for by many miracles God hath testified that this is acceptable to him. A more authentic witness hereof cannot be required then the Holy and learned Father S. Gregory Nazianzen, Gregor. Nazianz. ●amb. 18. the vi●●●s. whose words are these, A little portion of dust, a particle of bones, a little hair, part of the Vestment, or the marks of the blood of a Martyr sprinkled aught to have as much veneration as the whole body. Nay I have known where only the name of a Martyr attributed to a place, has produced the same virtue that the Martyrs whole body would have done. O wonderful! the memory alone of Martyrs is sufficient, in my opinion, to confer health. XVI. CHAP. XVI. CH. 1.2 etc. The ancient Acts of S. Amphibalus. 3. Great multituds present at the death of S. Albanus, converted. 4.5. S. Amphibalus venerates the Crosse. 6.7.8. A thousand British Christians martyred in the presence of S. Amphibalus. 9 The place of their Martyrdom, Lichfeild. 1. THE first that followed S. Albanus by the way of Martyrdom to heaven, was his Master Amphibalus, who first showed him the way thither. Concerning whom thus we read in his Life extant likewise in Capgrave, but written by a less ancient Author, as appears by the context of it, for he mentions some Provinces by names, which were not given them till some ages after these times, as wallia (Wales) etc. 2. When S. Amphibalus had by his preaching and exhortation, Vit. S. Amphib. ap. Cap▪ grav. through the operation of the Holy Ghost converted the glorious Martyr S. Albanus to the Fatih, his Venerable Disciple earnestly persuaded him to depart that City of Verolam, and withal gave him his own Soldiers garment richly woven with gold, that so he might travel more safely from his enemies. To whose request Amphibalus condescending, began his flight early in the morning, directing his journey northward, with an intention to preach the word of God to the Gentiles in Wales. 3. After whose departure followed the Martyrdom of S. Albanus: and when the multitudes which accompanied him to his death saw the pillar of light which from his tomb raised itself up to heaven, and the Angels descending and asscending with praises to God all the night, they were amazed at that unusual light, which they ascribed to the miraculous power of God. Whereupon one of them, seeing the rest astonished, thus spoke to them, It is manifest that it is Christ the Son of God who hath wrought these wonderful things. The Gods which we have hitherto worshipped are rather Monsters than Deities, having no power nor Divinity in them, so that we have spent our days in their worship, without any profit at all. See how the night's darkness gives way to celestial splendours: See how the heavenly Citizens come and go, celebrating the Sanctity of Albanus. Let us therefore forsake our former Errors, and be converted from lies to truth, from infidelity to Faith. Let us go and inquire out the man of God, who, as you know, converted by his preaching Albanus to the Faith. This man having with these and other like speeches exhorted the rest, they all with one accord presently professed a detestation of their former Heathenish Errors, and exalted the Faith of Christ. 4. Thus with great hast they directed their journey into wales, where the servant of God Amphibalus was supposed to remain. To whom when they were come, they found him preaching the word of life to the people of that Region: and told him the cause of their coming: withal presenting to him the Cross which himself had before bestowed on his Disciple Albanus, and which was sprinckall over with fresh blood, thereby exhibiting manifes●●igns of the Blessed man's Martyrdom. Florileg. ad A. D. 303. 5. As touching this Cross thus Matthew of westminster writes, The Cross, says he, which the holy Martyr Albanus was wont almost continually to carry in his hands, at his death being sprinkled with his blessed blood, fell upon the grass: which a certain Christian privily took up, and concealed it from the Pagans. Id. ibid. 6. The same Author pursuing this Story, adds, That S. Amphibalus having heard and seen these things, gave thanks to Almighty God, and made a Sermon of Christian Religion to these his new Auditors, who were in number about a thousand. To whose doctrine they all immediately professed their consent and belief, and thereupon cheerfully received from his sacred hands the Seal of Faith which is in Christ, to wit, his holy Baptism. 7. In the mean time the conversion and departure of such great multitudes caused great trouble among the Pagan Citizens of Verolam: whereupon the Ministers of the persecution raised against Christians there resolved to pursue with all cruelty the holy man Amphibalus, who had been the cause of so great a change: and in order thereto they with armed forces marched the same way which their companions had taken, intending to find out this public and professed Enemy of their Superstition. In conclusion they easily found him who sought not to escape from them: and they found him employed in his usual office of preaching the word of God to his new Converts. Vit. S. Amphibal. ap. ●ap. grav. 8. Then (according to the relation of the Acts of this holy Martyr) rushing with violence upon him: O seducing wretch, said they, how darest thou with thy fallacious inventions deceive this simple people, and teach them to trample under ●●●t the Imperial Laws, and contemn our Gods? They said no more, but mad with rage presently without any distinction, or regard of age or affinity mercilessly without any resistance put to the sword all their thousand countrymen for the Faith of Christ, neighbours murdering neighbours, friends friends, and kinsmen kinsmen, As for the holy man Amphibalus, who was reserved to a more cruel death, being compassed above with the liveless bodies of these holy Martyrs, he with joy commended their happy souls to God. 9 As touching the place where so cruel and inhuman a butchery was made, it is not agreed by Historians, some affirm it to have been among the Silureses, in the Province of Monmouth: and hereto the Author of Amphibalus his life seems to accord: but others more probably say that these holy Martyrs suffered among the Cornavijs (in Warwick shire) Camden. in Cornav. where their persecutors overtook them in their way towards Wales, at Lichfeild, which City seems to have taken its name from this slaughter of so many Martyrs, for as john Rosse of warwick interprets the word, it signifies the field of dead bodies, which are also to this day the Arms of the City. XVII. CHAP. XVII. CH. 1.2. S. Amphibalus lead prisoner towards Verolam: in the way miraculously cures a sick person. 3. He is barbarously tormented: his guts wrapped about a stake. 4. During his torments he inveighs against Idolatry. 5. His Executioner is converted. 6. A voice from heaven testifies S. Amphibalus his Sanctity: He dies: and his Body is privately buried. 1. AFter the offering made of so many immaculate victim to God, Florilig. ad A. D. 303. S. Amphibalus, saith Matthew of westminster, became the sole object against whom these bloody Executioners poured forth all their rage: for binding his arms with sharp and strait cords, they so drove him with naked feet before their horses toward the City of Verolam: who the nearer he approached to his beloved Disciple S. Albanus, the less was he sensible of the roughness of the ways and toil of the journey: Moreover in the way Amphibalus fast bound as he was, had yet the virtue to unloose a sick person from the bonds of his infirmity, 2. This miracle is thus related in the life of S. Amphibalus: Act. S. Am●phib. ap. Cap. grav. In the way as they passed, a certain infirm person began to cry out: O servant of the High God, help me, that by thy intercession I may be freed from this my grievous infirmity: for I believe that by calling on the name of Christ over me, thou mayst speedily restore my health. Whereupon immediately in the sight of them all the sick person arose cheerful and perfectly recoered. This miracle finds credit generally among all, ●. Fox. in Acts and M. in perscent. 10 except john Fox, who says there was no cause which might move almighty God to show his power: As if there were neither infidels to be converted, nor beleivers to be confirmed, nor such malicious Sectaries as himself to be prejudged. 3. But to proceed in the sufferings of this glorious Martyr, Act S. Amphib. as they are related in his Acts to have been inflicted on him at the end of his long journey, when he was entered into the confines belonging to the City of Verolam. There the foresaid Inhabitants of Verolam barbarously stripped him of his garments: and fastening a stake into the ground, they with a sword ripped up his belly, and tying the end of his guts about the stake with cruel whipping thy forced him to walk about it, so inwrapping it with his bowels: And not content thus, they with knives and lances tore the rest of his body, as if he had been a mark set on purpose to exercise their weapons upon. All this while the man of God stood with a cheerful countenance, as if he had suffered nothing, being every moment more constant, though there was not left any part of his body in which there were not imprinted marks of his Martyrdom: insomuch as it seemed a prodigious thing, that after so many tortures and sorts of death, he could have any life remaining in him. 4. The same moment, divers who were there present and saw the constancy of the holy Martyr, renounced their Idols, and submitted themselves to the Faith of Christ, beseeching the Blessed man to pray to God for them that they might partake eternal Happiness, for the obtaining of which they were ready to lay down their lives. Which when it was known, the Chief Magistrate calling the Officers gave them command to kill all those who had cast off the worship and reverence of Heathen Gods, and embraced the Doctrine of the Christian Preacher. Immediately they executed this horrible Edict, and put to death a thousand persons, whilst Blessed Amphibalus looked on, and commended their souls to our Lord. 5. Then one of the bystanders, ruder than the rest, thus spoke to the man of God, O pitiless wretch, way hast thou deceived these simple people with thy frudulent speeches, withdrawing them from the worship of the Gods? By thy cunning persuasions we have utterly lost our parents and friends. Notwithstanding though hereby thou hast above measure incensed both Gods and men, yet even now at last by thy repentance thou mayst recover their pardon and favour. And this will be a proof and sign of thy repentance, if thou wilt renounce the impious Sect, which hitherto thou hast followed, and begin to adore the omnipotent Gods, which perhaps out of ignorance thou hast offended. If thou wilt do this, than the same all-powerfull Gods will restore again to life those whom thou hast murdered. 6. To whom the Holy man thus answered, O Infidel, whilst thou endeavourest with thy false praises to ex●●ll thy Gods, be assured that thou hast offended the true God by thy speeches. For it is jesus Christ my Lord who alone has the power to raise and give life to the dead. As for those whom ye worship as Gods, and think them to be powerful in heaven, they do now suffer most horrible torments in hell. And partakers in the fellowship of those torments shall be all injust persons, adulterers, slanderers and such as by their reprobate actions whilst they lived here, rendered themselves like to Devils. And for thy part, O Pagan, and all who like thee worship Idols, except you quickly renounce your heathenish Superstition, and convert yourselves to the Faith of Christ, you shall all incur the same punishments in hell. Do not despair, for the mercy of God is great. Break off your evil ways, and make haste to be partakers of the Grace of Baptism. By Baptism all sins are forgiven; Heaven is opened to men, who thereby become as it were new creatures, having devested themselves of their old wicked inclinations. For those who before Baptism, by their sins were Children of the Devil, become afterward Sons of God. Run therefore for refuge to this Grace, that you may escape everlasting torments. 7. When the impious Pagans heard these speeches, they were kindled with rage, and with all their forces laboured to deprive him of life. But the holy Martyr, though he was on all sides bruised with a great multitude of stones, which were thrown at him, yet he remained immovable in prayer, not stirring any way from the place where he stood. 8. But when at last the hour was come in which he was to surrender to God his victorious spirit, lifting up his eyes to heaven, he saw our Lord jesus standing at the right hand of the Father, and heard an harmonious concert of Angels in heaven, amongst whom he saw his beloved Disciple S. Albanus whom he presently invoked to his help, saying, O Holy Albanus, pray to our Lord that he would send his good Angel to meet and protect me, that the accursed fiend and his associates may not hinder my passage into life Immediately after which Prayer, there appeared two Angels, gloriously shining with celestial splendour, which came to him: And a voice from heaven was heard saying, Verily I say unto thee, thou shalt presently be in Paradise with thy Disciple. 9 When the Pagans heard this celestial voice, they stood amazed. But the holy Angels took with them the Blessed man's soul, shining with a brightness white as snow, and with hymns and praises carried it into heaven. In the mean time the Pagans ceased not to overwhelm with stones the liveless body, bound as it was with cords. But afterwards, a certain Christian privily took away the Body, and with a diligent care buried it. This is the sum of the Life and Martyrdom of S. Amphibalus, recorded by an ancient British Author, H●rpsf in 6. ●aecul. cap. ●● who, saith Harpsfeild, lived before the time of S. Beda, XXIII. CHAP. XXII. CHAP 1.2. S. Amphibalus martyred, or buried at Rudburn near Verolam: & his Sepulchre miraculously discovered by S. Albanus 3. His Body translated to S Albon. 4 The day of his Translation. 5. His Tomb venerated for miracles, etc. 1. IN the foregoing relation there is no particular mention either of the precise time or place where S. Amphibalus was martyred. But touching the place Harpsfeild, saith, Harpsfeild. ubi sup. that the Holy man of God was put to death in a village called Rudburn, distant from Verolam three miles, where, as Thomas Rudburn relates, there were reserved to his time two great knives with which he was killed: Which Thomas lived about the year one thousand four hundred and eighty. And indeed in the same village there seem to remain to this day some marks of his Martyrdom: for in the way between Rudburn and Verolam there is shown a certain Tree, of late enclosed within walls, where it is beleiod was fixed the post to which the holy Martyr was tied, and where his bowels were forn out. 2. Or rather probably there was the place of his burial: which was performed with such secrecy, as hath been said, that till the year of Grace one thousand one hundred seaventy and eight the sacred Body could never be discovered. But in that year, saith Matthew of Westminster, Westm. ad A. D. 1178. the Blessed Martyr S. Albanus was seen visibly to go out of the Church dedicated to him, and to come to a certain man inhabiting in the town of S. Albon, to whom he said, Follow me. Who seeing him shining gloriously like the Sun, was afraid: yet in obedience followed him Northward: and the high way shone with his brightness. As they walked, the man said to the Holy man, Sir who are you? Who answered, I am Albanus the first Martyr of Britain, and I now lead thee to the Sepulchre of S. Amphibalus, by whose preaching I was converted to our Lord, and became a Martyr; that his bones may be discovered and reverently removed to a more decent place. Thus they talked together familiarly like two friends: and in the end he showed him the place: which the man diligently observed, setting certain stones in order there to be a mark for the finding it again. Math. Paris A. D. 1178. Thus writes that Author: and the same is related more diffusedly by Matthew Paris. 3. Then it was that the Sacred Body was translated to the Church of S. Alban, where 〈◊〉 ●any Miracles were wrought by his intercession, that the year following Lewis King of France, who came into England in devotion to visit the Shrine of S. Thomas of Canterbury, was desirous to continue his voyage likewise to S. Alban, but was dissuaded by his Nobles accompanying him, Westm. ad A. D. 1179. as the same Author reports. 4. As touching the time time of this Holy Martyr's death, though the year be wellenough known, to wit, the two hundred eighty seaventh year of our Lord: yet for the day, it is not particularly designed in any History or Monument. For whereas in the English martyrologue his passion is celebrated on the twenty-fifth of june, three days after that of S. Albanus: yet surely then was commemorated not his death, but the Translation of his sacred ashes to Verolam where they were reposed in the Church of S. Albanus built by King Offa. Harpsfeild in 6▪ swe. cap. ●0. This day it is which Harpsfeild meant▪ when he wrote thus, Verolam never saw any day more joyful and beneficial. A Martyr meets a Martyr, the scholar meets his Master, the Host meets his Guest, and one Citizen of heaven meets another. Albanus now openly and honourably entertains that guest at his return, whom before he had secretly dismissed, lest he should fall into his Enemy's hands: He now leads him into a magnificent Temple, to whom before he could give no security in a cottage. These things happened in the year one thousand one hundred seaventy eight, on the five and twentieth day of june. 5. But though the Britain's had been formerly ignorant of the place where S. Amphibalus his Body lay, yet that was no hindrance to their Veneration of him from the beginning. For as may be gathered out of a forecited passage of Gildas, within ten years after his Martyrdom a Church was erected to his honour: And in the year of our Lord three hundred and nine another Church at Winchester was consecrated to S. Amphibalus, which the Saxons afterward rebuilding dedicated to S. Peter. XIX. CHAP. XIX. CH. 1. Several companions with S. Amphibalus in his Martyrdom: whose names are not known. 2.3.4. Martyrdon of S. julius and S. Aaron at Caer-leon. 5 6▪ Churches built to their memory: long before the Saxons entrance. 7. S Stephanus and S. Socrates' British Martyrs. 1. BEsides S. Albanus and S. Amphibalus, Britain at this time was glorified with several other Martyrs. Capgrave writes that when S. Amphibalus his Body was found, there were discovered likewise with it two other Bodies of Martyrs: A nameless Author quoted by Bishop V●her reckons three: to which Matthew Paris adds five more, so that saith he, N. Paris. A. D. 1178. Blessed Amphibalus was reckoned the tenth. And Thomas Rudburn, as also the brief History of the Church of Winchester affirm that the bodies of S. Amphibalus and eight of his companions were discovered: Which in all probability were the Relics of these Martyrs which together with him suffered for the profession of the Christian Faith: their names are only known in heaven. 2. But that part of Britain from whence S. Amphibalus drew his original hath more carefully preserved the Memory of their fellow citizens and Martyrs which suffered there: Among whom the most illustrious are S. Aaron and S. julius, who in this persecution of Diocletian and Maximianus consummated a most glorious Martyrdom there. 3. Concerning whom our Countryman Bal●, Balaus in Catalogue. though, as became an Apostate, a bitter Enemy of the Roman-Catholick Church, writes thus: julius and Aaron Noble Citizens of the famous City of Caer-Leon (for so Isca of the Silureses is called from two Legions garrisond there) and Disciples in Christ of the holy Martyr Amphibalus, were most illustrious ornaments of piety to our Country of Britain. These two addicted themselves with much diligence to the study of learning, not only in their own country, but also undertook a Voyage into foreign Nations for the attaining skill in good arts: for history informs us that they studied at Rome especially: and therefore celebrates them much for their Learning. 4. john Fox likewise commends these two holy men: but mistakes when he calls them Citizens of Verolam, whom Gildas and S. Beda positively affirm to have been inhabitants of Caer-Leon. The words of S. Beda are these; At the same time (during the persecution of Diocletian) Aaron and julius Citizens of Caer-Leon, together with very many others in divers places of both sexes suffered Martyrdom: Who after the suffering of several tortures, had their members torn asunder by unheard of cruelty, and at last consummating a glorious Martyrdom they sent up their souls to the joys of the heavenly City. The same expression is used concerning them in the Roman martyrologue on the first of july, Martyrolog. Angl. 1. Iul●j when the Martyrdom of Aaron and julius is commemorated. And both the said martyrologue and S. Beda have borrowed the phrase describing the manner of their death from our most ancient Historian Gildas. 5. And the devout Britain's of those times after the same manner honoured the Memory of these two Holy Martyrs, as they had done that of S. Albanus and S. Amphibalus, by erecting Altars and Churches to their honour. Girald. Cambre●s. ●●ine●a● Thus Giraldus Cambrensis in his Itinerary of Wales, treating of the famous City of Caër-Leon writeth: Here lie the bodies of two Noble Christians, and next to S. Albanus and S. Amphibalus the most illustrious Protomartyrs of Britain, who were here crowned with Martyrdom: I mean julius and Aaron: each of which had a famous Church erected to his honour in this City. For there were in ancient times in the said City three magnificent Churches. One of the Martyr S julius, adorned with a Choir and Convent of Religious Virgins. A second dedicated to the honour of his Companion S. Aaron, and graced with a Noble Choir of Canons. The third was the Metropolitan Church of all Cambria This last Church was afterward translated by the holy Bishop S. David to Menevia, the authority of Dubritius Legate of the Bishop of Rome concurring thereto. 6. It is observable that all these Churches were built by Britain's, long before the Saxons entered into this Island. So that there is no need of expecting S Gregory the Great or S. Augustin the Monk to him who would find arguments to prove the Antiquity of the Roman Faith touching the Veneration of Saints, in Britain. 7. Besides these we find celebrated in ancient Martyrologes the memory of two Noble British Christians, the Disciples of S. Amphibalus, who were crowned with Martyadom in the same persecution of Diocletian: their names are Stephanus and Socrates. Mention is made of them likewise by S. Beda, Vsuardus, Ado and others: whereto also several ancient Manuscripts do accord. We find no particular Gests of theirs: only in the English martyrologue it is said that in the Province of the Silureses, Churches were built to their honour. Now whether this Stephanus was Bishop of London, it is a doubt. A Bishop of that name is said to have governed that See in this age: though Authors place him somewhat later. To this time likewise is referred the murdering of all the Monks in the Monastery of Winchester, built by King Lucius. Of which we shall speak in the next year but one. 8. Whilst the Romans thus raged in Britain, very many Christians, not having the courage to keep their ranks, & expose themselves to their Enemy's Violence; yet resolving not to betray their Faith, withdrew themselves from the fury of men, lest by the immanity of torments they should be compelled to renounce it. Thus Gildas writes of the remainder of Christians in those days, Those persecuted Christians, Gildas de Excidio. saith he, which were left, hid themselves in woods, defarts and caves of rocks, expecting from God the just judge of all when he would please to execute his judgements on their persecutors, and restore safety and liberty to their own souls. 9 This Christian prudence and caution of theirs was suitable to the advice given the year before by the holy Pope and Martyr Caius at Rome, when the persecution first began: For he in an Assembly of beleivers meeting together on that occasion, thus spoke to them, Ap. Baron. A. D. 286. n. 5. Our Lord jesus Christ, who perfectly foresees and knows the frailty of mankind, hath ordained two ranks and degrees of Beleivers, namely Confession and Martyrdom: to the end that those who have not strength or courage enough to sustain the weight of Martyrdom, may at least hold fast the Grace of Confession. Let such yield up the glory of Martyrdom to the valiant soldiers of Christ which are resolved to combat for him, and take a solicitous care of their own souls. Let them therefore who are so disposed, depart out of this field of battle whither they please, together with our dear children Chromatia and Tiburtius: and for the rest who are more courageously resolved, let them remain still here in the City with me. 10. This flight of Christians in Britain, suitable to the Roman practice, gave occasion to Persecutors to extend their rage upon Churches and Monasteries, all which by this tempest were so utterly destroyed that, Gildas de Excid. as Gildas saith, in several Provinces of this Island there remained no marks at all of Christian Religion. This desolation continued about seven years, till the happy return of Constantius, as soon as he was created Caesar, by whose clemency the Christian Faith and worship again flourishd in Britain, and this much sooner than in any other parts of the Roman Empire. Which mercy of God seems to have been extended in a special manner toward the Britain's, because, as S. Beda saith, Bed. hist. L. 1. c. 4. they only preserved among them their primitive Faith, received in the days of King Lucius, entire and inviolate till the Reign of Diocletian. XX. CHAM XX. CHAP. 1.2.3 Carausius the Admiral of the Emperor's Navy: his rapines: and rebellion: he takes possession of Britain. 4.5. Maximianus his preparations against him: without effect. 6. The Tyrant left in quiet possession of Britain; subdues the Caledonian Britain's, A monument of his Victory. 1. THIS Tyranny of the Roman Emperors against Christian Religion God was pleased to revenge, by permitting another Tyrant to raise himself against them in Britain. Vict. de Caesar c. 39 This was Carausius, who, saith Victor, drew his Original from Menapia, a Belgic Province in Gaul, confining on the Rhine. He is described by the Roman Historians to have been a man vigilant and active both in counsel and execution: and was employed by the Emperor at Boloign in Gaul to have care of the Navy appointed to free the Seas on the coasts of Gaul and Britain from the infestation of the Franks and Saxons, Oross. hist. l. 7. c. 25. Bed. hist. l. 1. c. 6 Eu●rop. la. who most violently exercised Piracy in those quarters. 2. This Employment Carausius discharged more to the destruction than advancement of the Roman Commonwealth. For though he often vanquished and took prisoners many of those barbarous Pirates, yet all the spoil he keeped to himself, neither restoring it to its former owners, nor consigning it the Emperor's treasure. 3. Such behaviour rendered Carausius suspected of some ill design against the Empire, as if he had on purpose permitted the said Pirates to range freely, to the end he might either partake, or intercept them returning with their spoils: with which he had raised to himself an immense wealth. Hereupon the Emperor Maximianus gave command that he should be put to death Which to avoid, he assumed the Imperial purple, and possessed himself of Britain. A great encouragement and help to which design was afforded by a sedition and rebellion at the same time raised in Gaul by Amandus and Aelianus two Roman Generals; Who notwithstanding were quickly subdued by Maximianus: but after their defeat he was called by Diocletian into Italy, because another rebellion was then ●egan in afric. 4. But Maximianus was presently after recalled into the West to oppose Carausius. For which purpose he made great preparation, especially of Shipping, to pursue the Tyrant into Britain. Which gave occasion to the forementioned Orator Mamertinu● to procounce before him his Panegyric, wherein which many flowers of Rhetoric he magnifies both the greatness of the preparation, and the wonderful favour of their heathenish Gods in affording the Emperor so miraculous a calmness and warmth of weather unusual in so Northern a climate. 5. And though the Orators flattery promised a happy success to that expedition: yet it seems it fell out otherwise. For Eutropius expressly declares that several attempts by war had been in vain undertaken against Carausius, a man very skilful in military affairs: so that in the end they were forced to make a peace, leaving him the possession of Britain. A proof whereof is afforded us by Camden, who produces a Coin, in the one side whereof was this Inscription, C. Carausius Emperor: and on the other, The peace of Augustus. 6. It seems Carausius being left in quiet possession of the Island employed well the power allowed him, for he drove the Northern Caledonian Britain's beyond the wall raised by the Emperor's Hadrianus and Severus: and raised a new rampire to enclose them, more Northward than any had been before. Nennius. For thus writes Nennius the Disciple of Elvodugus, Carausius, saith he, built a wall between the mouths of the two rivers Cladus and Carunus, and fortified it with seven Castles, adding withal a round house built of polished stones upon the bank of the River Carun: he likewise erected an Arch triumphal, on which he imposed his own Name, in memory of his Victory. This building remains to this day, vulgarly called julius Hof, as if julius Agricola had been the Author of it. XXI. CHAP. XXI. CH. 1. Carausius his Tyranny lasted seven years. 2. Persecution ceases in Britain▪ 3. Yet Monasteries and Churches are demolished▪ particularly Winchester 4 The Church of Westminster converted into a Temple of Apollo. 5. Helena not in Britain at this time. 1. THE Tyranny of Carausius continued the space of seven years, for he began his piracy in the year of Christ two hundred eighty six, and about two years after assumed the Title of Emperor, invading and possessing Britain, which he quietly governed till the year two hundred ninety three, when Constantius made his expedition against him. So that during the said two first years Britain was under the government of Diocletian and Maximianus, to whom must be attributed the Martyrdom of S. Albanus, Amphibalus, etc. 2. Now though by Carausius his invasion of the Government the persecution ceased; at least so far as that no Edicts were published against them, nor any search after them ordained, nor Tribunals erected: Notwithstanding the soldiers of Carausius having been bred up in rapines, spoilt and destroyed all Churches, and Monasteries remaining. 3. Among other places the ruins of the Monasteries of Winchester and Westminster are by Historians celebrated: both which had just a hundred years before been built by King Lucius. Concerning the former, thus we read in an ancient Manuscript of the Church of Winchester, Hist. Ven●ana M●. Christian Religion remained the space of a hundred years, from the first year of King Lucius, the first Christian King of the Britain's. And so long did the Monks quietly serve God in that ancient Monastery. But they were all slain in the Church of Winchester, which was also destroyed by the Ministers of the persecuting Emperor Diocletian in the second year of his reign. To which year also we before referred the kill of the Monks, as we do the ruining of the Monastery to this present year two hundred eighty nine. 4. As for the Church of Westminster how it was at this time profaned and converted to a Temple of Apollo, thus john Fleet an ancient Historian declares, Whilst the most grievous persecution raised by the Emperor Diocletian raged in Britain, Ap. Vsser. in Prim. f. 9 l 5. among other Churches this of Westminster was destroyed, and afterward by the sacrilegious power of Magistrates changed into a profane temple of Apollo, in which were exercised the superstitious Rites of the Gentiles. By which it came to pass that in the same place where God had been devoutly worshipped in his own Church, there Idolatrous abominations were afterward performed. That place losing the memory of its former Christian inhabitants, became the Head and principal seat where Pagans exercised their execrable Superstitions. 5. During all these cruelties against Christians, and devastation of Churches there is no mention of S. Helena the Wife of Constantius. Most probable it is therefore that she was before this time departed out of Britain with her husband, who now governed Dalmatia or Illyricum: Aur. Vict. de Caesar. c. 40. and with them both lived likewise their Son Constantin, now fifteen years old, who from his child, hood, saith Victor, showed an aspiring mind, inflamed with a desire of rule. XXII. CHAP. A. D. 292. XXII. C. 1.2. By reason of distractions in the Empire, two new Caesars elected, Galerius and Constantius. 3. Constantius marries Theodora daughter in law to Maximianus. 4 5. Helena divorced and seated at Triers: Of which many proofs. 6 Constantin left in Diocletians Court, as a pledge. 1. IN these days there was a great concussion of the Roman Empire on all sides, both by open invasions and civil dissensions. A. D. 290. For the Persians in the East, and the Sarmatians in the North made furious eruptions into the Provinces adjoining: likewise besides Britain possessed by Carausius, Achilleas' vexed Egypt, and julianus, together with the Nations called Quinquegentana, afric. 2. These distractions occasioned the Election of two New Caesars, A. D. 291. that so the Empire might rest more securely upon more pillars. Constantius was chosen by Maximianus, and Galerius, surnamed Armentarius, by Diocletian. Notwithstanding the supreme authority and Majesty of the Empire resided in Diocletian, to whom the other three imputed their advancement, and were his hands and instruments to fight and overcome for him. 3. Moreover it was prudently advised among them to streiten their Society by the bond of affinity. A. D. 292. Whereupon Diocletian gave his daughter Valeria a wife to Galerius, and Maximianus his wife's daughter Theodora to Constantius: before which marriage he was compelled to a divorce from his beloved Wife Helena, who after this was esteemed his Concubine, or at least a wife in the second and inferior place. Which divorce notwithstanding brought no prejudice to their Son Constantin who was born in marriage before, and enjoyed his right of Primogeniture, and succeeded his Father in the Empire, notwithstanding other Sons born to Constantius by Theodora. 4. What became of Helena after this new marriage, Malbranc. l. 2. c. 15. will deserve our enquiry. Malbranque a French Historian affirms than she lived at Quantia a Town in the Province of Belgic Gaul, where now Hesdin is situated. But more probable it is that Constantius fixed her habitation at Triers where he built her a sumptuous Palace, saith the Abbot Berengosius, Berengos. l. 3. the invent. cru. cap. 2. who styles her an inhabitant of the City of Triers (Trevirorum:) adding this passage, The ancient magnificence of her Palace at Triers argues the Nobility of Helena's race: where the Pavement strowed with marble of several sorts declares how much that house excelled all other. The walls also enriched with gold and purple do gracefully testify the marks of their Mistresses high extraction. Besides all this, the great number of possessions conferred by her on God's Churches loudly speak the ancient Nobility of her stock. Lupold. l. de zelo Princ. Germ. c. 5. From hence it is saith Lupoldus Bebenburgius, that many Authors (as Otto Frisingensis and Godefridus Viterbiensis) do affirm that S. Helena the Mother of Constantin had her original from Triers. 5. Certain it is that there are many marks which testify her affection to that City, which a little while after this, to declare its relation to S. Helena and to eternise her name, caused Medals to be coined with this Inscription on the one side, FLAVIA HELENA AUGUSTA: and on the other, SECURITAS REIPUBLICAE: whereto was adjoined underneath, S. TR. importing that it was Signed (or Coined) at Triers. Which Inscription evidently declaring Helena to have been adopted into the Imperial Flavian family, and honoured with the Title of Augusta or Empress, sufficiently evict that Helena was not the daughter of a mean host, nor cast off by Constantius after his marriage with Theodora. 6. As for her Son Constantin, he was at this time received into the family of Diocletian at Rome, there to remain as it were a pledge of his Father's fidelity. Euseb. in vit. Constantin. l. 1. c. 8. Where (saith Eusebius) being then but a youth, though his conversation was among persons full of all impiety, yet he was not infected by them: For his natural good disposition directed by an instinct of God's holy Spirit, drew him from their vicious customs to a course of life acceptable to God, and exemplary for piety. Besides this, an earnest desire to imitate his Father's virtues invited him powerfully to conform his practices to the good examples given him by those who were pious and good. Thus writes Eusebius, who professes that himself was an eye-witness of all this in a progress of the Court through Palestina, Id. ib. c. 13. and how he saw the great esteem that Diocletian had of him when he was but very young; at whose right hand he commonly stood, highly graced by the Emperor, and acceptable to all that saw him, for his beauty, grace fullness and modesty. But leaving young Constantin at Rome, or perhaps in the East, we must return to his Father Constantius. XXIII. CHAP. A. D. 294. XXIII. C. 1. Constantius his expedition against Carausius into Gaul. 2. He win● Gessoriacum, or Boloign. He subdues the Franks in Batavia. 3. Caransius slain by alectus in Britain: who succeeds in the Tyranny. 4 Constantius passes into Britain. 5. alectus defeated and slain by Constantius his General. 6. Constantius saves London from ruin: and makes the Franks captives and slaves to the Britain's. 7. The joy of the Britain's at the reception of Constantius. 8. Constantin accompanies Diocletian into the East: his virtues. 1. COnstantius being created Caesar, immediately made an expedition into Gaul with an intention to pass over into Britain against the Tyrant Carausius. A. D. 293. Being in Gaul he by admirable art and industry took the Sea-town Gessoriacum, now called Boloign, which Carausius had for his own safety and use strongly fortified. Which exploit of Constantius is elegantly celebrated by the Orator Eumenius in his Panegyric pronounced before him. Eumen. Panegyr. 10. 2. There likewise we read how Constantius, not to be idle during the time that a fleet was preparing for his expedition into Britain, Ibid. subdued Batavia, Carausius his own country, then possessed by several Princes of the Franks, who were a Germane Nation, great numbers of whom had transplanted themselves thither. 3. Now whilst Constantius thus employed himself on the other side of the Sea, Carausius in Britain was murdered by C. alectus, A●rel. Vict. whom he had made General of his forces, and who for divers flagitious acts done by him feared his just revenge. After which the Traitor thinking that the better way to secure himself, assumed also the Title of Emperor, as is declared by his Coins yet extant bearing the said Title. 4. Against this new Tyrant, Constantius the year following sailed into Britain. alectus then had a strong fleet in the Isle of Wight, to oppose his Enemies coming. But such was Constantius his felicity, that by reason of tempestuous weather his fleet passed undiscovered by alectus his Ships, and landed without opposition in Britain: where being arrived, Constantius in excess of courage set on fire all his own ships, to let his soldiers know, that they must either over come, or be slaves. All this we learn from the forementioned Orator. 5. After this, saith the same Author, Constantius marching against the Tyrant divided his Army, one part he lead himself, and the other he committed to the conduct of Asclepi●do●us Praefect of his Praetorian bands. alectus avoiding the opposing himself against Constantius, chose to try his fortune against Asclepiodotus, by whom without any loss of the Romans side, he was utterly defeated, and notwithstanding his design to disguise himself by casting off his Imperial Purple, he was found out and slain. 6. But a great part of his Army, consisting of strangers, Franks and Batavians, seeing their Prince and Tyrant dead, fled diligently towards London, with an intention to take the spoils of that rich City, abounding with merchandise. When on the sudden Constantius happily appeared unawares, and cut them in pieces, so freeing that City from ruin. Those who escaped the slaughter he gave for captives to the Britain's, who affectionately joined with him. But afterwards he thought it more secure to remove those barbarous strangers into Gaul where he dispersed them into several Provinces, as Amiens, Beauvais, Troyes and Langres. 7. After this Victory it is incredible with what universal joy Constantius was received by the Britain's, who for the space of almost nine years had been oppressed by Tyrants, suffering all manner of indignities in the violation of their wives and daughters, the slavery of their sons and loss of all their subsistence: and at last by this Victory were restored to the Roman Government, now most acceptable to them under Constantius, not only a Prince of great moderation and Clemency, but allied to them by his marriage with Helena, and affording them a Prince of their own blood. 8. Which young Prince Constantin at this time accompanied Diocletian into Egypt, where he gave egregious proofs of his excellent disposition. For thus writes Paulus Diaconus of him, P. Diaco●. l. 10 l. 42. There was with Diocletian in Egypt Constantin the Son of Constantius: who being then a very young man showed illustrious marks of his courage in battles: and in his heart also favoured the Christians. Whose progress in all endowments of mind and body Diocletian with envy observed: and foreseeing that he would prove the ruin of his Tyranny, and a destroyer of his Pagan Errors, he had a design by subtlety to take away his life. But Almighty God beyond all expectation saved him from the others cruelty, and restored him to his Father. The Tyrant, no doubt, knew that he had been from his infancy nourished with Christian milk: and could not but observe that he looked on his cruelties against poor Christians, with unwilling eyes: therefore he detained him under strict guards intending probably greater mischief to him. 9 It is not here to be omitted that this young Constantin at this time took to wife Minervina, of whom he begot his eldest Son Crispus, who was twelve years old when his Father married his second wife Fausta. Zosimus according to his costum slanderously calls Minervina Constantius (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) strumpet or concubine: whereas both Eusebius and the Author of the Panegyric pronounced at his second marriage highly commend him for his chastity, Panegyr. 5. in that, saith he, imitating the continence of his Father, he would not admit into his unstained breast any wand'ring lusts, nor so much as those pleasures which custom allows to youth, but was a new miracle, a young man uxorious. Which encomium could not without extreme and most ridiculous impudence have been spoken at such a time in such an assembly, if either Helena had been his Father's Concubine, or Minervina his own. XXIV. CHAP. XXIV. CHAP. 1.2. Persecution ceases in Britain by Constantius his clemency: contrary to the the assertion of Lesley and Hector Boethius. 3. S. Nicholas a British Bishop and Martyr. 4. No Scots yet in Britain. 1. WHat a happy change the oppressed Christians in Britain found in their condition after this Victory of Constantius over the Tyrant alectus, A. D. 295. is further declared from the testimony of our ancient British Historian Gildas, Gildas de xcid. who says that nine years of persecution being ended, they began to repair Churches demolished, and to build new ones to the honour of Martyrs, that they publicly celebrated divine Mysteries and solemn Festivities etc. The which is confirmed by Eusebius, Euseb. in vitâ Constant. l. 1. c. 9 who says, That whereas there were four persons joined in the government of the Roman world, Constantius only, having entered, as it were, into a covenant of friendship with God the supreme Governor, was utterly averse from the practices of the other three: For whereas they wasted the Churches of God, and defiled their Provinces with the blood of innocent Christians shed with utmost cruelty: Constantius on the contrary was Author of most perfect tranquillity to his subjects, like an indulgent father allowing them a free power of exercising the duties of the true Christian Religion, without any molestation. 2. Leslaeu● l. 3. in Rege 34. H. Both. hist l. 6. Which Testimonies so ancient and authentic do manifestly disprove the assertion of Lesley the Scottish Historian and Hector Boethius who unjustly impute cruelty against Christians to Constantius. A. D. 299. For thus Hector writes concerning him. The fame of Constantius, though otherwise a worthy Prince, was much tainted with posterity, because he imitating Diocletian, endeavoured the ruin of Christian Religion. Upon which occasion great numbers of pious British Christians flying the rage of persecutors, came to the Scots and Picts. The King Crathlintus received them with great kindness, permitting them to reside in the Isle of Man: where having overthrown the Temples of Pagans, and exterminated the profane Rites of the Druids, which till this time had continued there, he built for the re●ug'd Christians at his own cost a Church, called by the name of our Saviour, etc. A. D. 296. 3. The Scottish Writers likewise, about this time, to wit, in the year of Grace two hundred ninety six, do place the Martyrdom of a famous British Bishop called S. Nicholas, and for his piety styled Culdeus, or a worshipper of God. Of whom Dempster thus writes, S. Nicholas Culdeus one of the first Bishops of the Scottish Church, during the rage of persecution raised by Maximianus in Britain was crowned with Martyrdom: The holy Relics of his Body cut in pieces were put into an Urn of Stone and together with a venerable Cross were buried in the earth: Afterwards being digged up, they were found with this Inscription, Of S. Nicolas Bishop. To whose honour in succeeding time King Alexander the third at the request of the Bishop of Glasco built a sumptuous Church at Pebbles, which whilst Catholic Religion flourished among us became illustrious for the grace of Miracles, and was frequented with great concourse of devout Christians. He suffered Martyrdom in the year two hundred ninety six: and his Sacred body was found, known by the inscription, and together with the Cross exalted on the seaventh of the Ides of May, in the year of our Lord one thousand two hundred sixty two. 4. These three Writers do confidently mention the Scots as inhabitants of those Northern Provinces: Where as not any ancient Authors do as yet take Notice of their name. Eumen. Paneg●r. 10. Indeed Eumenius the forecited Panegyrist says that the Britain's in those times were molested with two people their Enemies, the Picts and the Irish: and he is the first Writer who calls the Caledonian Britain's by the name of Picts, because their arms and legs, which were naked, were usually painted with the figures of beasts: by which may be collected that that Name was given them about the time of Constantius. And as for the Irish, who also were termed Scots, though probably at this time many of them came over to assist the Picts or Caledonian Britain's, yet that they took possession of any part of the Country, or however that the Name of Scots was given thus early to the whole country, cannot out of any approved Authors be demonstrated. XXV. CHAP. A. D. 302. XXV. CH. 1. Constantius goes into Gaul against the Alamanni. 2. He is accompanied by Britain's who build towns there. 3. He overcomes the Germans at Langres. 1. AFTER three years' abode in Britain, Constantius was obliged to pass over into Gaul to oppose a Germane Nation called by some Carpi, A. D. 299. by others Alamanni, by others Marcomanni, which grievously infested that Country: and in his absence he left Asclepiodotus Governor in Britain. 2. It seems great numbers of Britain's attended Constantius in this Expedition, Adol. Meker. l. de Vet. pronunc. l. Gr. c. ●0. if the conjecture of Adolphus Mekerchus be true that the Town of Bretta in Germany was at this time built by Britain's who followed Constantius. The same Author fancies likewise that the town of Heidelsheim was named by them from Helena the wife of Constantius, whose name was most acceptable and precious to the Britain's. But leaving conjectures, let us pursue the more certain story of Constantius his Expedition, thus related by Eutropius: 3. At the same time, says he, Eutrop. l. 9 Constantius Caesar fought against the Germans in Gaul near the City of Langres, where in one day he had experience both of very great good and ill fortune. For he was obliged upon a sudden and violent assault of the Enemies to retire into the City, with so great haste and danger, that they were forced to shut the gates, and draw him up with ropes: and a few hours after upon the approach of his army, he set upon the Germans, and killed near sixty thousand of them. The same Victory at Langres is likewise celebrated by the Orator Eumenius, who adds, Eumen. Panegyr. 9 who adds, that in that combat Constantius received a wound. After which Victory, he dispersed the remaining Germans into several vacant places of Gaul. XXVI. CHAP. XXVI. C. 1. Stephanus Bishop of London; how a Martyr. 2. Constantius returns into Britain. 3.4.5. Memorable examples of his Virtues. His moderation. For which he is tenderly affectioned by his subjects, and master of their wealth. How he tried the Constancy of his Christian servants. 6. British Guards. 7. Constantius and his family, Christians. 8. Hereto S. Helena contributed much. 1. THE quietness which Britain happily enjoyed under Constantius is the cause that for some few years it affords little matter to furnish History. A. D. 300. Only in the year three hundred Stephanus Bishop of London, highly commended for his sanctity is said to have ended his life by Martyrdom. Not that any were then put to death for Christian Religion, but he is called a Martyr, according to the phrase of that Age, for the persecution he had suffered formerly during the rage of Diocletian and Maximianus. He is in the English martyrologue styled the eighth Bishop of that See: whereas more truly he should have been called the seaventh: for S. Augulus, of whom shortly, is by Historians named the eighth. A. D. 302. 2. In the year of Grace three hundred and two upon occasion of the death of Asclepiodotus whom he had left Precedent here, Constantius seems to have returned into Britain, establishing peace in that Church which himself had begun: whilst in all other Provinces of the Empire whole rivers of Christian blood were shed with all imaginable cruelty and immanity. Zosim. l. 2. 3 Now Britain being the country where, as Zosimus says, Constantius made his longest abode (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) and where for divers respects he both expressed and received the greatest proofs of affection, it is most probable that in Britain, and about these times were performed by him those memorable actions of bounty, clemency and piety recorded by Historians, which rendered him admired and beloved through the whole Empire. 4. An illustrious Example of the prudent moderation of his Government, of his liberality, and of the mutual affection between him and his subjects, Euseb. in vit. Constantin. l. 1. c. 9 was, as Eusebius, records, declared on this occasion. The Emperor Diocletian being informed that Constantius by his too profuse liberality and negligence had utterly impoverished his Treasure, by messengers sent on purpose sharply reproved him for it. Constantius, having desired the messengers to expect a few days for his answer, in the mean space sent notice through his whole dominions to all his subjects, especially such as abounded with wealth, that he stood in great need of money, and that a more fit opportunity could never be offered them to testify their duty and affection to him. Hereupon without any delay, and with extreme cheerfulness and ardour each contended with other who should send most, so that in a short time his Treasure was filled with innumerable sums of money. This being performed, Constantius invited the Messengers to be spectators of his wealth, desiring them to testify to the Emperor what they had seem Telling them withal that all, those riches had been deposited by him in the owner's hands, as the most safe guardians. The Messengers seeing the wonderful aflection showed to Constantius by his subjects, were astonished at it. When they were gone, the kind and bountiful Emperor restored all that ma●se of treasure to the owners, expressing withal an affectionate resentment of their duty and good will to him. 3. Another worthy action of the same Prince, denoting both the sharpness of his judgement, and religious disposition, is to this effect related by the same Author: Bring desirous to order his family and Court distracted into factions by persons of various Sects and Religions, Id. ib. he published an Edict, That whosoever would continue in his office, should conform himself to the Roman Idolatry: for he was resolved that no other should remain in his Court. As for others, they should be permitted to enjoy the liberty, and possession of what they had, but they must avoid his presence. This Ordinance caused great trouble in the minds of such Christians as ambitiously affected worldly honour and wealth, who therefore preferring Mammon before God, relinquishd their profession to conform themselves to Caesar's Religion. But several other sincere and genuine Disciples of Christ, showed themselves willing rather to forsake their Prince's service then Gods. Which being observed by Constantius, he chased from his Court all those faint-hearted, hypocritical dissemblers, saying, they would never preserve their fidelity to him, which had basely betrayed their Faith to God. And those who continued constant, he preferred to dignities, committing the care of his safety to them. 6. From hence it came that the Britain's, who generally were Christians, became Guards both to him and other Emperors. This is affirmed by Nicetas Choniates, who therefore calls them (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) British Guards which always encompassed the Emperor, being armed with long halberds. 7. Such piety and constancy of British Christians being observed by Constantius, might probably be one strong motive inducing him to forsake Idolatry: For so much is implied by Eusebius, Euseb. ubi sup saying, Constantius having for a long space showed forth illustrious signs of virtues becoming a Prince, at last he wholly renounced the impious Idolatry and worship of many Gods, willingly acknowledging the only true God, Governor of all the world, and firmly establsshd his Court by the Prayers and assistance of holy men. Thus with great glory he passed the remainder of his life in tranquillity, being free from all trouble. 8. To this happy change it is not to be doubted but S. Helena his wife did much contribute, whose presence with him at this time the same Eusebius seems to imply in the words following: ●d. ib. Thus did he through all the remaining time of his reign procure a constant peaceable state to his children and wife, together with his whole family, all which he consecrated to God the supreme king, insomuch as his Court seemed little to differ from the form of a Church: in which the Ministers and servants of God offret continually Prayers and Sacrifices for him: whereas in the other Prince's courts and countries the very name of the true God's worshippers could not without utmost danger be pronounced. Thus writes he of Constantius his family. Now if inquiry be made which was that wife mentioned by him, it cannot be supposed to be Theodora the daughter in law of Maximianus, for w● no where read that she ever entered Britain, A. D. 305. and much less that she was addicted to Christian Religion: so that it can be no other but S. Helena, a British Lady and a Christian, who doubtless was always attended by Priests daily praying for Caesar. XXVII. CHAP. XXVII. CHAP. 1. Diocletian and Maximianus depose themselves: to whom Galerius and Constantius succeed Constantius his moderation. 2. The persecution continues at Rome. S. Agnes Martyr. 3 Constantius courage against the Sarmatians. His Duel. 4 S. Augulus Bishop of London: and Martyr: in what sense. 5. Ilutus, or Restitutus succeeds in that Bishopric. A. D. 304. 1. IN the year of Grace three hundred and four the two Emperor's Diocletian and Maximianus after twenty years' reign together, weary of the fruitlesnes of their cruelty, voluntarily deposed themselves from the Empire, Diocletian at Nicomedia and Maximianus at Milan in Italy. In Diocletians place Galerius succeeded in the Government of the Eastern Empire, and in Maximianus his room Constantius governed the western. Yea so moderate was he in his ambition that, as Eutropius says, 〈◊〉. contenting himself with the Title of Augustus, or Emperor, he refused to undertake the solicitude of administering Italy and afric: (esteeming France and Britain sufficient) where all his care was to enrich his subjects, not affecting at all to heap up treasure. 2. Constantius his absence from Rome was the cause that the former Edicts of Diocletian against Christians were still in force: For not only Pope Marcellinus was crowned at this time with Martyrdom, but the blessed Virgin Saint Agnes triumphed also most gloriously over the New Emperor Galerius his cruelty. A. D. 305. Zonariann. 2. 3. Zonara's reports that in the year three hundred and five young Constantin accompanied Galerius in his war against the Sarmatians, where he was by the Emperor exposed to a single combat with their Chief leader: whom by Divine help having overcome, he lead him prisoner to the Emperor: so reaping great glory by that which was intended for his destruction. The same is likewise confirmed by Eumenius the Orator in his Panegyric to him, Eumen. Paneg. where he says, Although fortune had already placed thee in a condition, wherein glory could not be wanting to thee, yet thou wouldst increase it by warfare: and combatting in thine own person with the Enemy, yea entering into a single appointed combat, thou mad'st thyself more known then before, when thou couldst not be more noble. 4, This year out English martyrologue celebrates the Martyrdom of S. Augustus' Bishop of London. S. Beda likewise, Martyrol. Anglican. 7. hebr. Ado Viennensis, Vsuardus and others make mention of him. Now whereas he is called a Martyr, it is to be understood that in the late persecution he suffered many things for Christ's cause, and this year received the reward of his Confession. He is said to have died at Augusta in Britain, which City, saith Ammianus Marcellinus was anciently called Londinium. He is called by some Authors Augulinus, & Augurius. And concerning him Bishop Usher thus writes, Vsser. in Primord● f. 169. we find a commemoration of the same Bishop not only in the Martyrologes of Ado, Ricemarchus, and Beda: but also of Vsuardus, Rabanus, Wandelbertus and that of Rome: moreover in the Manuscript Martyrologes of the Churches of Salisbury, Evesham and Winchester. Geneb●ard in his Chronology wrongfully calls him an Irish Bishop: and Dempster according to his custom will needs have him a Scott. 5. To him succeeded in the Bishopric of London Iltutus: whom jocelinus omitts in his Catalogue of the Bishops of London. But since he omitts likewise the name of Restitutus, who a few years after this is known to have assisted at the first Council, to which his name with the Title of his Bishopric is found subscribed, it may probably be conjectured that Iltutus and Restitutus were the same person. XXVIII. CHAP. XXVIII. CHAP. 1.2. Constantius wars against the Picts: and returning to York falls sick. 3. He is troubled for the absence of Constantin. 4. He is warned by an Angel to leave the Empire to Constantin. 5.6. Constantin escapes wonderfully. 7 His affectionate welcome. 8. Constantius dies, and is Christianly buried by his Son: and by the Romans consecrated. 9 He is buried at York: not at Caernarvon. 1. THE year of Grace three hundred and six was notable for the death of the Emperor Constantius, A. D. 306. and the succession of his eldest Son Constantin. Constantius was at this time in Britain, where some commotion among the Picts or Caledonian Britain's drew him into the Northern parts: where having removed those unquiet enemies beyond the limits prescribed them, he returned to York, and there being old, was assaulted by his last sickness: in which how piously he disposed himself for death may be collected from the Character before mentioned which was given him by Eusebius 2. And moreover the same Author treating particularly of his death addeth: Euseb. It may easily be conceived by any one who shall seriously observe the nature and condition of the actions performed by the Emperor's Diocletian, A. D. 306. Maximianus and Constantius, how happy a death this Emperor obtained from God, whom he served with such zeal and piety, far unlike in his manners and life to those who were partakers of the same Empire with him. 3. Only one thing was now wanting to his full contentment, which was the presence of his Son Constantin, who at this time was at Rome, there detained, as a pledge or hostage by Galerius. This was a great affliction to Constantius, who though he had with him other Sons born to him by Theodora, received small satisfaction from them, considering their want of spirit and courage. 4. Zonara's reports that at this time whilst Constantius was sick, Zonar. l. 2. A●al. and afflicted in mind by reason of the unfitness of his other children to succeed him, an Angel appeared to him, commanding him to leave the Empire to Constantin. Eusebius likewise more than once affirmeth that it was by Divine counsel & ordinance that Constantin succeeded his Father in the Empire. And hereto the Orator Eumenius though a Pagan, Eumen. Ponegyr. 9 may seem to allude, where speaking to Constantin he says, But why should we flatteringly commend thy Father's private affection to thee? Thy Succession in the Empire was the Decree of all the Gods, first prescribed by their authority, and afterwards confirmed by mature counsel of men. At that time thou wast called to be a saving guardian of the Empire by celestial signs and divine suffrages. 5. This affliction of Constantius for the absence and dangerous condition of his beloved Son, did not long continue: for God was pleased in an extraordinary manner to restore him to him before his death. This is thus expressed by Eusebius, Euseb. in vit. Constant. l. 1. cap. 14. Those Princes, saith he, which then governed the Empire, with envy and fear looked upon Constantin, observing him to be a generous, valiant, tall young man, of a noble and erected mind. Whereupon they watchfully sought an opportunity to do some notable mischief to him. This the young man perceiving (for by a Divine instinct their private designs against him were several times discovered) he at last sought to secure himself by flight: therein imitating well the example of the great Prophet Moses. Now Almighty God graciously disposed all things for his safety and advancement, wisely ordaining that he should opportunely be present to succeed his dying Father. 6. Aurelius' Victor adds an Act of constantin's, full of prudence and subtlety, Victor de Caesaribus. c. 40. by which he secured his flight from all danger of pursuers, to elude whom, he through all his long journey from Rome to Britain gave command that all the public Post-horses should be killed: Eumen. Panegyr. 9 by which means, saith the Orator, he arrived in Britain with so prosperous a voyage, that he seemed to have been brought thither not riding by the ordinary Post, but mounted and flying in a heavenly Chariot. 7. Now with what joy and affection he was received by his Father, Euseb. in vit. Const. l. 1 cap. 15. Eusebius thus describes, Assoon as Constantius saw his Son beyond his expectation arrived, he leaping from his bed with a tender affection embraced him, saying that now his mined was freed from the only trouble remaining in it, which was his Son's absence: for which he offered his Prayers and thanksgiving to God with great devotion. Now he esteemed death almost as welcome to him as immortality. Presently after this he disposed of his family and all worldly affairs in good order: and placing himself in the midst of his Sons and daughters, which like a Choir encompassed him lying in his royal Palace and bed, he bequeathed the inheritance of the Empire, according to the common Law of Nature, to that Son which in age went before the rest, and so departed out of this life. 8. When Constantius was dead, his funerals were celebrated by his Son with all pomp and solemnity, Id. ib. c. 16. infinite numbers of people assisting, and with joyful acclamations and sweet harmony of Hymns celebrating his happiness, saith the same Eusebius. Moreover that he was according to the Roman Heathenish manner consecrated and referred among their Gods ancient coins do testify, in which he is inscribed with the Title of Divus, or a person Deified, and on the other side is represented a Temple and two Eagles, over which are the words Happy Memory: all which are manifest signs of Consecration, as it is described by Herodian. 9 He was buried in the City of York: Camden. in Brigant. For, saith Camden, men of good credit have reported to us that when the houses of Monks there were in the memory of our Fathers demolished, there was found a lamp burning in a little vaulted Chapel, in which the Tradition was that Constantius had been buried. For Lazius a learned writer relates that the Ancients had the art to maintain a flame burning for many ages, by the means of gold dissolved into a kind of liquid oil. Floril●g. ad A. D. 1282▪ So that Matthew of Westminster is mistaken when he reports that at Caer-custenith near Snoudon hills was found the body of the glorious Emperor (Constantius,) Father of the Noble Emperor Constantin, and by the Kings command removed, and honourably placed in the Church of Caërnarvon. That body questionless belonged to some other of the same name: for all Historians agree that this Constantius died and was buried at York. THE SEAVENTH BOOK OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAP. 1.2. Constantin succeeds his Father. 3. etc. At first refuses the Title of Emperor. 1. CONSTANTIUS dying left behind him several children of both sexes: for besides his eldest son Constantin born to him by Helena, he had by Theodora daughter in Law to the Emperor Maximianus Herculius three Sons, Constantius (the Father of Gallus and julian) Dalmatius and Annibalius; to whom some add a second Constantin; and two daughters, Constantia married to Licinius, and Eutropia. 2. Notwithstanding Constantius at his death, passing by all these his sons, though born to him by a Wife of the Imperial family and then present with him, he left the Empire to his eldest son Constantin only. Which is an undoubted argument that he acknowledged him for his legitimate Son. Euseb. in vit. Const. l. ● cap. 16. Whence it is that Eusebius writes, that Constantius at his death did by the common Law of Nature leave the inheritance of the Empire to that Son who in age went before the rest: and that this disposal was ratified by the suffrages and acclamations of the Army. 3. Notwithstanding Constantin not so much out of moderation, as prudent caution contented himself with the Title of Caesar, refusing that of Augustus or Emperor: in so much saith the Panegyrist, Eumen. Paneg. as when the soldiers with great affection and ardour would have cast on him the Imperial Purple, he set spurs to his horse and fled from them. 4. There may be supposed more than one Motive to induce Constantin to this modest refusal. For Diocletian and Maximianus, though they had relinqushed the administration of the Empire, were yet alive, and by their counsels and authority had a great influence on the state, by whom Galerius Maximinus and Severus were chosen Caesar's and Successors, who had the possession of the Eastern Empire and Italy. Therefore Constantin being young and at so great a distance from the Imperial City, had reason to think it dangerous without their consent to assume the Supreme Authority. Wherefore his first attempt was to gain the affection and consent of Maximianus Herculeus, from whom his Father Constantius had received the Purple robe, and who having then a daughter marriageable, called Fausta, Constantin demanded her for his wife, presuming the Empire should be her dowry. 5. That such was the mind and intention of Constantin, Panegyr. a Panegyrist of that time hath well expressed, Such was thy prudent moderation (saith he) O Constantin, that whereas thy Father had bequeathed the Empire to thee, thou thoughtst fit to content thyself with the Title of Caesar, A. D. 307. expecting till the same Maximianus who had before declared thy Father Emperor, should do the same to thee: for thou esteemedst it more glorious by thy virtues to deserve the Empire as a reward, then to enjoy it as an inheritance by succession. Neither was it to be doubted but that he would confer on thee supreme Power, who had destined thee for his Son in Law, before thou couldst request it. 6. Hence appears the mistake of those Writers who affirm that Constantin was created Emperor in Britain immediately after the death of his Father. For it certainly appears that he took not that Title till the year after, when he passed out of Brittany●nto ●nto Gaul. In the mean time he finished his Father's Victories in Britain against the Picts and Caledonians who rebelled, and were repulsed by him beyond the Wall. In which expedition he was assisted by a barbarous King of the Alamanni, called Erocus: by whose counsel likewise and endeavours he assumed the Title of Emperor the year following, as Aurelius Victor testifies. II. CHAP. II. CHAP. 1. Constantius overcoms two Germane Princes. 2 Treats with Maxentius, and is refused. 3. Marries Maximians daughter, Fausta, and receives the Title of Emperor. 4 etc. Maximians treachery, and punishment. 1. THough Constantin at first refused the Title of Emperor, yet he kepd a resolution to aspire to it either by agreement or force: For which purpose he passed over with a great army into France: Where his first exploit was to repress two barbarous Princes, Nazar. paneg 7. Eumen. Panegyr. 9 who filled the Country with factions, inciting the Gauls to rebellion. Their names were Ascaricus and Gaisus, or Regaisus, called his Comes: Whom having overcome in battle, for a terror to others, he exposed them to be devoured by wild beasts. This Victory of Constantin is celebrated by Eusebius in general terms, Euseb. l. 1. c. 61. but with a notable error in Chronology, being placed by him before his voyage into Britain. 2. A firm peace being hereby restored to Gaul, Constantin began to treat a league with Maxentius, who the year before having been informed of the death of Constantius, had possessed himself of Rome, and usurped the Title of Emperor, being assisted by the Praetorian soldiers, and hoping that Maximianus Herculius whose daughter he had married, A. D. 308 would favour him in his ambition. With which success being puffed up▪ he rejected the motion of concord offered by Constantin, whom he would not admit into fellowship in the Empire. 3. But Maximianus Herculius having heard the late glorious victory obtained by Constantin over the forementioned barbarous Princes, voluntarily bestowed on him his daughter Fausta, and with her the Imperial Purple. This is testified by a nameless Panegyrist of those times, Incer●i Pan●g. 5. who expressly affirms that at this marriage the name of Emperor was given him, and added to that of Caesar. 4. But presently after this marriage was celebrated, Maximianus began to discover his treacherous mind and intention, again to possess himself of the Empire, which he had voluntarily resigned, and bound himself by a Solemn oath in the Capitol never to resume it. This intention he had made known to his daughter Fausta before the marriage: Eumen. Paneg. 9 and for the execution of it he sent letters to solicit the armies, and with promises of great rewards attempted the fidelity of the soldiers. All these designs Fausta (bearing a greater affection to her husband, than her Father) discovered to Constantin, informing him that the Marriage was intended only to make him secure, and that her Father's purpose was to deprive him of the Empire and perhaps his life too. 5. Hereupon Constantin found it necessary to prevent such treacherous designs of his Father in Law: who presently after publicly resumed the Name and Authority of Emperor at Arles: from whence retiring himself to Marseilles, he was there besieged by Constantin, and afterwards made prisoner. Whereupon he executed on himself the just vengeance of his perjury and treason by the most ignominious kind of death, strangling himself with a halter. Such a deserved end had this Tyrant, who defiled the Western Empire with the blood of so many Christians: Thus did Constantin a British Emperor expiate the death of those glorious Martyrs S. Albanus and his companions who suffered in Britain. Eumen. ibid. In which action Eumenius the Orator, though a Heathen, elegantly frees him from all suspicion of cruelty. 6. Constantin having composed affairs in Gaul, prosecuted after ward his Victories into Germany, into which he passed his army upon a bridge which he built over the Rhine about Triers. There he subdued several Nations, especially the Bructeri which rebelled. The Belgic Historians write that in Constantins' army were many noble Britain's, among which they name three Uncles of his Mother Helena, johelin, Traër, and Marius: Which gave occasion to the Panegyrist Eumenius to expatiate upon the praises of Britain, Id ib. which he concludes thus, O fortunate Britain, now happy beyond all other countries, inasmuch as thou wast the first which didst see Constantin Caesar! A. D. 310. Nature did deservedly enrich thee with all the blessings of heaven and earth, etc. III. CHAP. III. CHAP. 1.2.3 Monasteries buil● in Britain: Namely Winchester and Abingdon. 1. THough Constantin himself was not yet a Christian, as appears by the Orations of Panegyrists to him, A. D. 309. Eumen. Paneg. 9 in which he is extolled for his devotion to heathen Gods, Mars, Victoria and especially Apollo, whose temples he visited to give them thanks for his Victories, presenting there most magnificent Gifts and offerings: Notwithstanding Christians enjoyed the same peace and security through all his dominions, and particularly in Britain, which had formerly been granted them by his Father Constantius. 2. Hence it is that our ancient Records mention the rebuilding and replenishing several Monasteries in this our Island. Among which the most famous were the Monasteries of Winchester and Abingdon. Concerning the former, Bishop Godwin out of ancient Monuments testifies that it was begun and perfected with such admirable devotion and zeal that within the space of one year and thirty days both the Church, Go●●in. in W●●●. the lodgings of the Monks and all other Offices and buildings for their several uses were entirely finished: And at the request of Deodatus the first Abbot of this New Monastery, A. D. 310. it was by Constans Bishop of Winchester consecrated to the memory of S. Amphibalus Martyr. In which state it continued more than the space of two hundred years, till Cerdic●s the first King of the Western Saxons driving away and killing some of the Monks, turned it into a Temple of Idolatry. The same account of it is given by Thomas Rudburn (quoted by Bishop Usher) from Giraldus Cornubiensis and Vigilantius, ancient Writers: though he err much in his Chronology, Vid. Vsse●. Antiq. Brit. f. 194. placing this restitution in the year of our Lord two hundred ninety and three. 3. As for the Monastery of Abingdon, if the Chronicle of that place may be credited, Constantin himself in his younger days had his education there: And thereto belonged no fewer than five hundred Monks, which lived by the labour of their hands in Woods and deserts, and every Sunday and Sabbath day resorted to the Monastery to perform their devotions: Besides which five hundred, there remained constantly sixty Monks attending to daily reciting of Psalms and holy Christian Sacrifices. IV. CHAP. A. D. 312. IV. CHAP. 1. Miserable death of the persecutor Galerius▪ and peace of the Church. 2. Four persons assuming the Title of Emperor. 1. ABout this time Galerius Maximianus, surnamed Armentarius, A. D. 311. felt the just avenging hand of God, who visited upon him all the innocent blood of Christians most cruelly shed by him: for he died miserably consumed by piecemeal, an incurable rottenness corrupting all his members with intolerable torments and stench. Neither could the wrath of God be pacified towards him, though he acknowledged his justice, and wrote Edicts in favour of Christians, imposing an end to the long and furious persecution raised by Diocletian. 3. There yet remained in the Roman Empire four persons who supremely and independently administered their several respective Provinces; Constantin in Gaul and Britain, Maxentius in Italy and afric Maximinus in the East, and Licinius in the Pannonies, Greece, Illyrium and Thrace: All which Provinces in a short time became united under the Monarchy of Constantin. V. CHAP. V. CHAP. 1.2. etc. Constantins' attempt against Maxentius. 4. He prays to the true God. 5.6. etc. Wonderful appearance of the Crosse. 11.12. The Veneration of it increased. 1. NOW follows the three hundred and twelfth year of Christ in all respects prosperous to the Church of God: A. D. 312. for, saith Baronius, than it was that a New persecution begun by Maximinus in the East was interrupted by many calamities sent from God: And in the West the Tyrant Maxentius by the divine Virtue of the Holy Cross was conquered and slain. 2. But omitting Eastern affairs, not pertinent to our present History, designed to show the succession of our Christian Faith in Britain: I will the more copiously prosecute the Exploits of this glorious British Prince the Emperor Constantin in the West, his prosperous expedition against the Tyrant Maxentius, and miraculous Victory over him, the consequent whereof was the establishing of Christian Religion, and its victory over all other Professions of Divine Worship. A. D. 313. 3. It was a great happiness to Christians that Maxentius refused those conditions of agreement offered him by Constantin: for had he accepted them the Christian Faith had much more late become the public Faith of the Roman Empire, and Constantins' invasion of him had wanted a considerable part of its justice. Whereas Concord being denied, and all Italy, Eus●b. in Vit. Const. l. 8. c. 16. especially Rome, groaning under the Tyranny of Maxentius, exercised all manner of ways, by infinite Murders, oppressions, adulteries, Violations of Virgins, and all manner of abominable Vices, it was not only a necessary care of his own safety, but a duty which he owed to mankind that moved Constantin to free the world of such a Monster, odious not to Christians only, but Pagans also, Vid. Incerti Pan●gyr. 6. who employed their tongues and penns to give a fitting Character of his detestable life. Hence it is that Constantin himself in an Epistle written by him afterwards to his Subjects in Palestina, Euseb. ib. l 2 1.28. professes that he was called and incited by God himself to free the world not only from Idolatry, but innumerable calamities with which it was oppressed under the Tyranny of its Pagan Governors. 4. Constantin concluding a war against Maxentius to be both most perfectly just and necessary, his next thoughts were busied how to prosecute it. He had an Adversary far stronger than himself, his own forces when he passed the Asps, Incert Panegyr. c. 6. as the Orator testifies, being little more than a fourth part of the others. In this exigence, as Eusebius reports from Constantins' own information, Euseb i. Vit Const. lib. 1. c. 21. he had recourse to Divine assistance: and a multitude of Gods being then worshipped in the world, he was uncertain to which of them he should address himself. After a long sad consideration, calling to mind how the former Emperors had been abused to their own ruin by false Oracles, incantations, and inhuman Sacrifices offered to their Heathen Gods, he resolves to put his confidence in that only true God worshipped all her life long by his Mother Helena, and by his Father Constantius towards his end. And he offered zealous and devout prayers unto him, that he would discover to him who he was, and how he would be worshipped, and that he would protect him in the dangerous condition he then was. 5. This devotion of Constantin was not without a signal reward, for by a wonderful and stupendious miracle in the sight of the whole Army Almighty God declared how acceptable it was to him. The relation is recorded by Eusebius from Constantins' own mouth, Euseb. in Vit. Const. l. 1. c. ●2. and attestation of his oath, after this manner: The Sun having passed his Meridian, and beginning to decline, He saw manifestly the sign of the Cross over the Sun in heaven figured by a resplendent light, together with these words inscribed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) By this be Victorious. Which spectacle caused great admiration both to himself and his whole army then attending him. 6. Among other Spectators of this prodigy, was one Artemius, a man of great quality, being afterwards Perfect of Egypt: who gave this account of it to julian the Apostate, Constantin, Act. S. Artem. apud Metaphr. 10 Octob. said he, forsaking Pagan Idolatry converted himself to Christ, being divinely called thereto when he waged a dangerous war and full of difficulty against Maxentius. For at that time about noon there appeared to him the Sign of the Cross, more bright than the Sunbeams, together with golden letters signifying his Victory in that war. For we also being engaged in the same war beheld it, and read that Inscription. Moreover the whole Army saw it, and there are yet alive in thine own army many witnesses of the same. 7. Sozomen relating this Story, Sozom. hist. 1. c. ●. adds, that together with the apparition of the Cross, there were seen many holy Angels, who to encourage Constantin stupefied with the sight, said to him, O Constantin, by this thou shalt overcome. And Zonaras affirms that Constantin saw a Horseman armed, Zonar. ●. 3. who bore in his hands the Sign of the Cross as an Ensign. 8. This celestial Vision though it was well understood by the Christians there present, and gave unspeakable comfort to them: Yet the Cross, being a thing most detestable to the Idolatrous Pagans, was looked upon by them as a fatal and ominous sign. And hereapon the Orators of those times, though after the Victory they rightly interpreted this Vision of heavenly armies seen in the air, Nazar. Paneg. 7. as ranged in order to assist Constantin, Yet they conceal not the effect which they wrought then in the minds of the Pagans, for saith one of them, Incerti Paneg. 6. What God was it who when all thy Captains and Nobles did not only silently murmur, but openly declared their fear of that ill-boding Prodigy, yet thou of thine own self against the counsels of thy friends and warnings of the Sooth sayers, didst perceive that that apparition signified the time was come of delivering the City of Rome from servitude? 9 At the first indeed Constantin, not yet a perfect Christian, was astonished and affrighted at this Vision, as well as the other Pagans: But by what means he arrived at a right understanding of it, is thus from his own relation declared by Eusebius: Euseb. l. 3. Vit. Const. c. 23. Constantin, saith he was distracted and disquieted with great doubts and fears what this wonderful Vision should portend. In which solicitude of thoughts the night overtook him. And when he was asleep our Lord appeared to him bearing the same sign which had been shown him from heaven, and commanded him to cause a draught and Copy representing the same sign which had appeared to him, to be framed: and that he should make use of that as a firm guard and protection whensoever he was to commit battle with his enemies. 10. The Historian adds: Id. ibid. as soon as the day appeared he rose from his bed, and declared to his friends this mysterious vision. And afterwards calling together the most cunning artificers, skilful in gold and precious stones, he placed himself in the midst among them, and by words described to them the form and pattern of the Sign which had appeared from heaven: Commanding them to imitate the form thereof in gold and precious stones. (And the said Author giving a description of the Labarum or Banner carried always in Constantins' Army, thus proceeds) The Emperor, Ibid. saith he, did always after make use of this Saving Sign of the Cross as a sure defence against all hostile violence and danger: the express representations whereof he commanded to be made, and perpetually be carried before his Army. 11. The devotion of this pious Emperor increasing more and more to the Sacred Cross, moved him to cause innumerable representations of it to be placed in several places both public and private. To this purpose writes the same Eusebius, So great and so divine was that love wherewith the Emperor embraced our Lord, 〈…〉 that he took care that the Ensign of his saving Passion should in a fair Table, adorned with much gold and precious stones of all kinds, he fixed in the Entrance of his Palace, in the principal room, in the middle of his house and in the guilded roof thereof. That seemed to the most holy Emperor to be a firm bulwark of his Empire. 12. No wonder then if the veneration of the Holy Cross became yet more increased among Christians. We have showed in the life of S. Albanus that it was even from the beginning practised: Which practice seems now to have been authorised by our Lord himself from heaven; And that the devout Christians of these times understood it so, appears by the general zeal they showed in honouring this mark of our Salvation: which that it was acceptable to God was demonstrated by innumerable Miracles wrought thereby. But to return to Constantin. VI CH. VI CHAP. 1.2. Constantius victorious march to Rome. 3.4. He fights with Maxentius, and overcomes him: who is drowned in the Tiber, to the infinite joy of the Romans, etc. 7.8. etc. Constantin venerates the Crosse. D. whittacres mistake. 1. COnstantin being encouraged with this so glorious a testimony of Divine assistance, armed with the Cross both on his helmet and forehead, and conducting an army, before which was carried the same triumphant Ensign, pursued his expedition into Italy: and approaching to the Alps subdued the Segusians presuming to resist him: And having passed those Mountains, conquered the Taurini, and after them the City of Verona, which trusting in the multitude of its garrison had the boldness to shut the gates against him. Aequileia, Mutina and all other Cities on this side the P● followed the fortune of Verona. 2. Thus having cleared all the Provinces behind him of Enemies, he marched courageously to Rome itself, where the Tyrant for more than six years had exercised all manner of crimes: He had not the courage all that time to issue once out of the City, or to oppose Constantins' progress, partly being stupefied with his lusts, and affrighted with prodigies and divinations of his soothsayers. 3. But assoon as Constantin approached to the City, Maxentius was enforced to draw out his army consisting of one hundred and seaventy thousand foot, and eighteen thousand horse: all these numerous forces he raged beyond the Milvian bridge, so that they were shut out of the City by the river. To the strength of his army the Tyrant added the subtlety of a stratagem, for he had caused the bridge so to be framed, that at his pleasure he might for his advantage easily dissolve it. 4. On the other side Constantin having ranged his army, himself with great courage gave the onset, by which he immediately broke his enemy's ranks, so that little resistance was made except by the Praetorian soldiers, who, expecting no pardon, because they only had created Maxentius Emperor, covered the ground with their dead bodies. 5. The enemies being thus put to flight, found their flight unsucces'full, because the straitness of the bridge hindered them: so that the slaughter was excessively great, and there being no other mean to avoid the sword but by entering the River, great multitudes were swallowed by it. As for the Tyrant, he to conceal himself had cast off all marks of his authority, and adventured into the Tiber, but not being able to ascend the steep banks, was hurried down the stream and drowned. His body was cast upon the shore below▪ which the Roman people having found, they cut off his head, which fastening on the top of a spear, they carried it up and down the City with great joy and triumph. 6. Since Rome was built, Nazer. Paneg. 7. saith the Panegyrist, never shone a day celebrated with greater and a more universal joy, or that deserved to be so celebrated, then that of Constantins' triumph after this Victory. His triumphal chariot was attended not with conquered Princes or Generals, but with the Roman Nobility freed from dungeons and chains: Rome did not enrich herself with spoils of enemies, but herself ceased to be the Spoil of an inhuman Tyrant, etc. 7. This common joy, acclamations and applauses the pious Emperor would have to be ascribed, not to himself, but God only & the virtue of his holy Cross, to whom he gave the praises and acknowledgement of his Victory, as Eusebius testifies. Euseb. in vit. Constant. l. 1. c. 12. Prudent. l. 1. cont. Sym●●●d. And Prudentius adds, that Constantin at his triumphal entrance into the City commanded the Cross to be carried before his army, to the end Rome might see by what arms she had been freed from slavery: and moreover that he enjoined both the people and Senate of Rome to prostrate themselves before the Cross, and adore the name of Christ. Whitak. cont. Campian. 8. It is a great mistake therefore in som● Protestant Writers, by name Whitaker, who affirms that Constantin indeed did use the sign of the Cross which appeared to him from heaven, for an Ensign: but that no proof can be given that the Cross was honoured or venerated by him. Whereas the passage now cited out of Prudentius evinces the contrary: and Sozomen expressly affirms that Constantin gave great honour to the holy Cross, Sozom. hist. l. 1. c. 2. both for the aid afforded him by its virtue in his war against his enemies, and likewise for the Divine apparition of it to him. Hereto may be added an argument invincible, in that he built a Church dedicated to the honour of the holy Cross: Prudent in Apotheosi. Yea and Prudensius in another place says, Vexillumque Crucis summus Dominator adorat. that is, The Supreme Governor of the Empire adores the Ensign of the Crosse. 9 This honour was not only acknowledged by Constantin himself to be due to this Sign of our Salvation, but he signified his will that all the world should do the same: This he did by raising his Statue in Rome, holding the Cross in the right hand with this inscription, Euseb in vit. const. l. ●. c. 5●● By this saving sign, the true Emblem of fortitude I delivered your City from the Yoke of Tyranny: And having given perfect liberty to the Senate and people of Rome, I restored them to their ancient greatness and splendour. 10. All these things are farther confirmed by another Inscription which according to a Decree of the Roman Senate was engraven in stone, To the Emperor Flavius Constantinus the great, the Senate and people of Rome. For that by instinct of the Divinity and his own magnanimous courage he at once with his army avenged the commonwealth of the Tyrant and his whole faction, therefore we have dedicated to him this triumphal Arch. In which Inscription the Victory is ascribed, contrary to the Roman custom, to one true God, and not to those many Gods adored there. XII. CHAP. A. D. 313. XII. CHAM 1.2 3. Constantin procures from Licinius and Maximinus a cessation of persecution. 4. Three of his Mother's Uncles chosen Senators. 1. AFter this so signal a Victory Constantin to confirm peace in the Empire sent for Licinius the Emperor to Milan, where he gave him to wife his Sister Constantia, Euseb. hist. l. 10. c. 5. and obtained of him to subscribe to an Edict in which free liberty was given to all to make profession of Christian Religion, and moreover all Churches belonging to them, which had been seized on, were restored. The form of which Edict is recorded by Eusebius: By which is manifest that even in the times of persecuting Emperors the Christian Churches enjoyed lands and possessions: So that what hath been formerly written touching the endowing our British Churches by King Lucius, etc. may more justly challenge belief. 2 And to make this grace universal, he persuaded the same Licinius to join with him in a letter to Maximinus' Emperor of the Eastern Provinces, to grant the same freedom to Christians within his dominions: To which request Maximinus, though with great unwillingness and repugnancy, yielded. The absence of Diocletian, who, though invited, refused to meet Constantin at Milan, was a great cause that these Privileges were more easily granted to Christians. 3. It is affirmed by Matthew of Westminster, Florileg. ad A. D. 313. who styles himself Florilegus, that at this time Constantin chose into the Senate, among other strangers, the three Uncles of his Mother Helena, Traherius or Traërnus, Marius and Leolinus. And this perhaps might give occasion to julian the Apostate, as Marcellinus writeth, to endeavour to blacken the memory of Constantin as an innovatour and perverter of the ancient Roman L●wes: Ammian. Marcelli●. hist. l. 21. for he expressly accuses him for being the first Emperor who adorned barbarous strangers with Senatoriall and Consular robes. A. D. 314. VIII. CH. VIII. CHAP. 1. Benediction of Bread, not unleavened, instituted by Pope Silvester. 2. Troubles in Britain, by Octavius. 3 4. A new frame of Government in the Empire. 6. A Synod assembled at Arles. A. D. 314. 1. IN the beginning of the year of Grace three hundred and fourteen the Holy Pope Silvester succeeded Melchiades: concerning whom the ancient Book of Roman Bishops records, A● Baron. A. D. 314. 〈◊〉 ●● that he ordained that of the oblations offered by the people in the Church the Bishop or Priest should bless or consecrate loaves of bread cut into small particles, and keeped in a pure and convenient vessel: to the end that after the solemnity of Mass such as had not communicated, should partake of them on all Sundays and Festes. These morsels of bread thus blessed were called Eulogiae, and were intended to be Symbols of Unity in Faith and Charity among Christians. Which holy custom continues to this day in the Church: notwithstanding some have swerved and degenerated from the first institution, by giving this Benediction on unleavened bread: whereas in the Constitution of S. Melchiades it is expressly called Formentum, or common bread. 2. This year whilst Constantin made an expedition into France where he fought prosperously against the Germans, there was raised a sedition in the western parts of Britain, where a certain King of the Gevissi called Octavius, 〈…〉 A. D. 314. made an insurrection against the Proconsul entrusted by Constantin with the Government of the country: who having advice thereof, sent Traherius or Tra●rnus, his Mother's Uncle with three Legions: who landing at Ka●rperis or Portcestria, (now called Portsmouth) took the town within two days. Which Octavius hearing, came against him with strong forces, and in a battle put Traërnus to flight: who retiring into Albania began to waste the Provinces. After which a second battle was fought in Westmoreland where Octavius was utterly vanquished and deprived of his crown, being forced to fly into Norway to beg aid of King Humbert or Gunbert, as some call him. This relation is given by Florilegas, with whom Simeon of Durham and others agree. 3. That which probably gave an occasion to these troubles in Britain, was the change in the Government thereof now introduced by Constantin, Zosim. hist. l. 2. who is accused by Zosimus, for disordering the former well constituted frame of the Empire; though it cannot be denied that in the alterations made by him he imitated the ordonnances of the Emperor Hadrian. 4. In this manner rhen was the Empire now administered. He divided it into four Prefectures, governed by so many Praetorian Praefects: The first was called the Perfect of the East, to whom was subject all Eastern Provinces as far as Mesopotamia, the Cilicians, Cappadocians, Armenians with many other Provinces in those country's: and likewise Egypt together with Pentapolis of Lybia. The second was the Praetorian Perfect of Illiricum, who governed that country, and with it Macedonia, Thessalia, Epirus, all Greece with the Island of Creta and other Islands adjacent. The third was the Perfect of Italy, to whose jurisdiction was subject Sicily with all the Islands near, and likewise Africa. The fourth was the Perfect of Gaul and all other Transalpin Provinces, as Spain, Germany, Britain, etc. 5. By which new frame of Government Britain being no longer administered immediately by the Emperor's Lieutenant, Vid. Cambden. Britann. in Roman. but by a Vicar of the Perfect of Gaul, by which means it was esteemed as an accessary Province of Gaul, no wonder if this new yoke of servitude was displeasing to the Britain's, who upon that occasion might easily be moved to sedition by their Prince Octavius or any other ambitious and discontented persons: the ill success whereof we have before declared. 6 Concerning which the relation of Scottish writers scarce deserve to be taken into examination. Who tell us that Octavius being vanquished by Traërnus fled to Fincomark King of Scotland, who refused to yield him up at the request of Traërnus: on the contrary in his quarrel he raised an army, fought and vanquished Traërnus in the Province of Westmoreland, which, say they, since Carausius his times belonged to Scotland. All which story seems an invention on purpose to illustrate the name of Scotland and its pretended Kings: of which no mention as yet can be found in any approved Authors. 7. At this time Constantin made his abode in Gaul, afterward called France: where he was much distracted and disquieted: and more by the factions of Schismatics among Christians, than any commotions of confining barbarous Nations. Upon which occasion he was compelled to command a General Assembly or Synod of the Western Empire to meet at Arles for composing the seditions raised by the Donatists. To which Synod since the British Bishops were by name called, it is requisite we should make some stay to declare the proceedings of it. IX. CHAP. IX. CHAP. 1.2. etc. Schism of the Donatists, and its occasion. 3. &c The Donatists after several condemnations, still appeal. 1. THE Enemy of Truth and Peace having lost the advantage of opposing Christian Religion by the violence and rage of his instruments, the Heathen persecuting Emperors, did not for all that cease from his malice, which was heightened by Envy against it, but rather executed another way with more success, by suggesting matter of seditions and divisions among Christians themselves. The first public infamous Scene of which scandals was Carthage in afric: And the occasion, was this. 2. Caecilianus Archdeacon to Mensurius Bishop of Carthage had reprehended a Spanish woman called Lucilla then living in that City, because before receiving the holy Sacrament she had with veneration kissed the head of a certain person esteemed by her a Martyr, yet not acknowledged for such by the Bishop. Lucilla being a woman of great power and wealth, upon this reprehension conceived an implacable rage and fury against Cacilianus, earnestly expecting all occasions of revenge. 3. This was afforded her not long after, in the year of Christ three hundred and six, when upon the death of Mensurius, Caecilianus was chosen Bishop of that City. For he requiring a restitution of certain vessels of silver and gold belonging to his Church, which in the late time of persecution had by his Predecessor been recommended to the fidelity of certain Elders of that City, they to avoy'● the necessity of restoring them, joined themselves to the faction of Botrus and Celesius, who had ambitiously sought after the same Bishopric and were rejected: the resentment of which repulse incited them to question the Election of Caecilianus. Lucilla earnestly joined herself to this faction of unjust discontented persons, who publicly withdrew themselves from the Communion of their Bishop, by which means there was raised in afric a most horrible and irreconcilable Schism▪ the flame whereof could not for many ages be extinguished. 4. These factious persons to strengthen their party invited to Carthage a number of African Bishops who formerly in a public Council at Cirtha had been convicted Traditores, that is, such as for fear of persecution had delivered up to Heathen Magistrates the Holy Vessels and Books belonging to the Church, among whom the principal was Secundus Bishop of T●gisis and Primate of Numidia. These Bishops, seaventeen in number, kept their Assemblies at Carthage separated from Caecilianus, in opposition to whom they presumed sacrilegiously to ordain another counterfeit Bishop of Carthage called Maiorinus, one who had been Lector to Caecilianus when he was Archdeacon, and was now a Domestic of Lucilla. 5. Moreover to justify their Schism, these Bishops, who were most manifest Traditors themselves, alleged that Caecilianus his Ordination was illegal, because he had received imposition of hands from Felix Bishop of Aptungiss and others, whom they falsely accused of their own crime. They likewise wrongfully charged Caecilianus, that he had forbidden necessary provision to be administered to certain Martyrs in prison during the last persecution. All which calumnies they by letters spread through the whole country of Africa: Caecilianus in the mean time being acknowledged lawful Bishop by Marcellus Bishop of Rome, and all other Bishops through the Catholic Church, before whom he confidently offered himself to a legal trial. This relation is given by S. Optatus and Saint Augustin. 6. Now though this Schism was chiefly forged by Botrus and Celesius, 〈◊〉. l. 1. c●●t. Para▪ august l. 1 c●●. Pa●●. together with the foremention'd Elders and Lucilla, and increased by Secundus and other Traditors Bishops, yet it first took its name & Title from Donatus Bishop of a place called Casae nigrae (or, Black Cottages) in Numidia, who first at the instigation of Lucilla, withdrew himself from the communion of Caecilianus, whilst he was Deacon. Aug. in B●●. vi●. But the Donatists being ashamed to take their appellation from one who had been condemned by Pope Melchiades, chose rather to call themselves Donatists from another Donatus, who succeeded Majorinus in the Schism, and whom they esteemed a person of great eminence both for learning and Sanctity. 7. This unhappy Schism received such strength in a short space, that within three years, joining themselves with Traditors Bishops, and drawing into their sacrilegious Communion all the Numidians, Aug. Ep. 4●. ad Vinc●●●●. they assembled a Council of no fewer than two hundred and seaventy Bishops, which continuing together seaventy five days, and repeating all their former Constitutions, made a Decree that all those who were guilty of the horrible crime of Tradition, if they refused to be rebaptised, should notwithstanding be admitted into Communion as if they were innocent. 8. When Constantin had overcome Maxentius, Aug. Epist. 68 the Donatists obtained of Anulinus Governor of afric to send his letters, full of calumnious accusations against Caecilianus, unto the Emperor who was then in Gaul: and some of the same Schismatical Bishops made a voyage to him, earnestly requesting him to appoint judges of their cause. The Emperor himself, saith Optatus, with great indignation answered them, You require a secular judgement from me, who myself expect the judgement of Christ Yet with extreme importunity they at last wrested from him for their judges, Maternus Bishop of Colonia Agrippina, Rheticius Bishop of Austun, & Marius of Arles. 9 But presently after this, Constantin considering of what weight and necessity the authority of the Roman Bishop was in such a cause, he commanded the Donatists' Bishops, together with Caecilianus, and as many other of his Communion to attend these three judges at Rome, to debate and conclude the cause before the holy Pope Melchiades in a Roman Synod: Euseb. l. 20. cap. 5. To whom likewise the pious Emperor wrote a letter, in which he tells the Pope that he thought fit to send these contending Bishops, before him, to the end they might receive judgement from him and the other judges, as you know, saith he, the most holy law of God requires. 10. A Synod therefore being assembled at Rome, the result thereof after a diligent examination of the parties and witnesses, was a condemnation of Donatus Bishop of Casaenigrae by the Sentence of all the judges, for by his own Confession he had rebaptised some who joined in Communion with him, and imposed his hands on Bishops, who in persecution had renounced the Faith. On the other side, Caecilianus was pronounced innocent, because the witnesses brought to accuse him protested that they could say no crime at all to his charge. 11. But notwithstanding this judgement, the Donatists without any consideration of justice or truth most impudently appealed from these judges to the Emperor himself: Op●●● l. ●. who upon the first hearing mention of such an Appeal, cried out, O the rabide impudence of these men's fury! They have presumed to interpose an Appeal, as the custom is among Heathens in secular causes. Yet after all this, the Donatists were so shameless as to boast that Constantin had adjuged the cause to Donatus and condemned Caecilianus. And moreover to extenuate the judgement of Pope Melchiades against them, they endeavoured to defame his memory by imputing to him that he had been a Traditor. 12. The Donatists still continuing their tumults in Africa, and directing their malice principally against Felix Bishop of Aptungiss the Ordainer of Caecilianus, whom they accused to have been a Traditor, Constantin gave commission to Aelianus Proconsul of Africa to determine that cause who in the examination detecting many lies and frauds of the Donatists, pronounced in a legal manner the innocence of Felix. But once more they appealed from his judgement to the Emperor, to whose Court likewise many of their Bishops repaired, Aug. Epist. 162. protesting that many of their allegations of greatest weight had not been taken into consideration in the former judgements. Whereupon Constantin, not daring (as S. Augustin saith) to become a judge of the judgement given by Bishops at Rome, referred the matter to a Synod of all the Western Bishops, appointed to meet in the City of Arles, because his abode was then in Gaul. And for that purpose he directed his letters to the Metropolitans to send their Bishops, and to the Proconsul of Africa, Ablavius, and other Magistrates to defray the charges of such Bishops of both parties as took their journeys to the Council: Examples of which letters are still extant in Eusebius, etc. X. CHAP. X. CHAP. 1.2. Council of Arles: condemns the Donatists. 3 4.5. Several Canons there of. 6. The names of British Bishops in it. 1. IN the Council of Arles there met● above two hundred Bishops, from all parts of the Western Provinces as far as Britain: who in the first place examining again the cause of Felix Bishop of Aptungiss the Ordainer of Caecilianus, declared him innocent of the crime of Tradition imposed on him by the Donatists, so confirming the judgement formerly given in Africa. 2. This cause being concluded, it seemed good to the Fathers to frame certain Canons touching Ecclesiastical Discipline to be uniformly observed through the whole Church. And first they ordained that the solemn Feast of Easter should be celebrated the same day through all Churches: This they did in opposition to the Quartadecimani, who observed it according to the jewish custom on the fourteenth day of the first Moon in March, which practice began now more and more to prevail in the East. To this Canon the British Bishops in this Council subscribed, so that the controversy afterward arising about its observation in Britain, was not whether the Eastern practice should be kept here, but only whether in case the fourteenth day of the first Moon should fall on a Sunday, Easter should then be observed, or no: The Scottish Prelates affirming, and the others denying. 3. Another Canon of this Council, which is the thirteenth, deserves our particular consideration, in which it is ordained, that all those should be removed from the Order of the Clergy who in time of persecution had delivered up to Pagans the holy Scriptures, or (Vasa Dominica) our Lords Vessels: which Vessels that they were deputed for the Christian Sacrifice appears in the twentieth Canon, which commands that a place to offer Sacrifice should be afforded to a stranger Bishop. Restitutus therefore our then British Bishop subscribing to this Council, did offer Sacrifice, and could not be denied that privilege in a strange country, which now would be refused him in his own, with death if he performed it. 4. Some Protestants do much boast of a pretended Canon in this Council prescribing, that if Deacons at their Ordination shall protest their resolution to marry, it might be lawful for them to do so, and yet remain in the Ministry. But Sir Henry Spelman ingenuously observes that in ancient Copies he could not find this Canon among the rest. And however if such a Privilege had then been allowed to Deacons, since Priests are not mentioned, it argues that they were forbidden marriage. 5. At the conclusion of the Synod, Marinus Bishop of Arles in the name of the whole Assembly wrote a letter, yet extant, to Pope Silvester, whereto he annexed a Copy of the Canons ordained there, desiring that by his care and diligence the said Decrees should be observed in all Churches. Here we find likewise among the rest our British Bishop Restitutus professing the Unity of our Holy Mother the Catholic Church with the most Religion Pope Silvester, whom with due reverence they all salute: They judge likewise all those who reject Tradition, to be persons of an unbrideled mind, burdensome and pernicious to our Christian Law. Lastly they profess their acknowledgement that the Apostles S. Peter and S. Paul n●t only sat Bishops at Rome, but likewise do without intermission still glorify God by their blood shed there. Such Professions as these made by our Primitive British Bishops do much vary from the modern stile. Let the Readers conscience judge to whether party it is most safe to adjoin himself. 6. It is observed by persons learned in Ecclesiastical Antiquities that through the negligence or mistake of Transcribers, the Names of the Bishop's present and subscribing to this Council are wrongfully transferred to the End of the Second Synod assembled some years after at the same City of Arles. Among whom those Bishops which came from Britain, and for whose sake it was our obligation to insist on this Synod, were according to the most corrected Copies these which follow, Vid. Sirmond in Concil. Gllai●● and according to this Order: The first among the British Subscribers was Eborius, Bishop of the City of York in the Province of Britain. The Second was Restitutus Bishop of the City of London in the same Province. Concerning whom the Protestant Centurists of Magdeburg give this testimony, Magdeb. C●nt. 4. c. 10. that he was a man, considering the age wherein he lived, many ways learned, and most modest in his conversation: who among other things wrote one Book to his own Countrymen touching this Council of Arles, and several Epistles to Hilary Bishop of Poi●tiers. He was famous in the year of Grace three hundred and fifty. The third British Bishop was Adelfius styled Bishop of the City called, The Colony of the Londoners: Which no doubt is an Error, arising from the mistake of ignorant transcribers, who instead of Colon. Camalodun (that is Maldon in Essex, anciently a famous City) wrote Colon. Londinens: the City of London being better known to them then that of Camalodunum. A. D. 315. 8. Now though the Donatists were utterly condemned by this so great a Council, yet they rested not: but most impudently interiected a third Appeal from the Council to the Emperor. The success whereof does not concern our present design to inquire into. Therefore we remit the Reader to other Historians who purposely write of such matters. XI. CHAP. XI. CHAM 1. Disputation at Rome with jews. 2. Acts of Pope Silvester depraved. 3. Iewes rebel. 4. Of Helena's piety. 1. THe year following in a Synod assembled at Rome by Pope Silvester a public disputation was held before the Emperor and his Mother Helena between certain Christian Bishops, A. D. 315. of whom the Pope was Chief, and twelve principal jewish Scribes, as we find related by Pope Adrium in an Epistle to Charles the Great, in these words, In the very beginning when Christian Religion was first publicly professed, Adrian. P. Epist. 3. ad Carol. M. ap Baron. ad the Emperor Constantin being newly converted, his Mother Helena came to him to Rome accompanied with twelve Scribes and Pharisees, who were principal Masters among the jews. And she together with her Son Constantin the Emperor thought sit that an assembly and meeting should be appointed between the jews and Christians: In which the holy Pope Silvester presiding, with many holy Bishops did much enlarge the authority of the Christian Faith, as well by Scripture as miracles, and so by God's protection obtained the Victory. Thus wrote Pope Adrian out of the ancient Acts of Pope Silvester. 2. Which Acts being much depraved, gave occasion to several Writers to impute to S. Helena that she was an Enemy to the Christian Faith, from which she would have averted her Son, that she was a jew, or as others say, a Pagan. Whereas if the said Acts were truly restored, it would appear that she incited her Son to repress the insolency and malice of the jews: Which this very years the Emperor did, vid. Baron. ibid. as hath been declared, by a most severe Edict sent to his Perfect Euagrius against then. 3. S. Chrysostom likewise testifies that the jews seeing the favour born by Constantin▪ Chrysost. Oral. 2. cont. judaeos. to Christians, rebelled against him: and being suppressed, the Emperor caused their ears to be cut off, and a mark of their rebellion to be imprinted on their bodies, and thus carried them up and down like stigmatised slaves and fugitives, with their members maimed, that all men every where might be witnesses of their crime, and to deter the rest from like attempts afterward. A. D. 318. 4. Eusebius indeed relates, that whereas Helena before Constantins' conversion was little imbued with piety, Euseb. in Vit. Const. lib. 3. c. 4.6. her Son by his example and exhortations rendered her so pious, as if from her infancy she had been instructed and directed by the mouth of our Saviour himself. From which some collect, that Helena was not a Christian till after her Son's Conversion: Not observing, that Eusebius speaks not of the Faith of Helena, but her piety: which upon occasion of the apparition of the holy Cross to her son, was kindled into a great flame, as she showed by her following actions. XII. CHAM XII. CHAP. 1.2. Lici●ius wars, and is overcome. 3.4. Constantius several Laws for Christians. 7.8. He prescribes a Form of Prayer. etc. 1.11.12. His fault in conssulting Augurs, and the consequents of it. A. D. 317. 1. IN the year three hundred and seaventeen Licinius forgetful of his Covenant with Constantin, began a persecution against Christians, and a war against Constantin himself: to strengthen himself wherein he had recourse to his Augurs and lying Oracles: but Constantin with the Sign of the Cross alone overthrew him in two battles. Euseb. l. 2. c. ●●. And the protection afforded by this sacred Ensign was so notorious, that Licinius himself gave command to his soldiers not to go against it, id. ib. c. 9 yea not so much as to look towards it; saith Eusebius: For it was observed that whosoever bore that Ensign could never be wounded, for the darts cast by the Enemy met continually and remained fixed in the staff that supported the Cross: this the same Author relates from Constantins' own mouth. 2. Constantins' moderation was such after his double Victory, A. D. 328. that he was contented to renew a league with Licinius, assigning him all the Eastern Provinces together with Thrace. But Licinius renewing the war, was slain the year following: Whereby a firm peace was given to the Christian Churches all the world over. 3. Then began Constantins' to employ himself in enriching and adorning the Church, and granting great immanities' to Ecclesiastical persons: Cod. Theodo●. lib. 2. de Episc. & Cler. for which purpose he published this Law, Let all those who employ their Ministry in the Divine Worship, that is, all who are called Clarks, or Clergymen, be entirely excused from all manner of Civil offices or duties: to the end that they be not by the envious malice of any withdrawn from the Service of God. Sozom. lib. 1. c. 9 Sozomen adds that he decreed, that if any Clergy men were called into judgement by Civil Magistrates, they might appeal from them to the judgement of Bishops, A. D. 312. whose Sentence was to be ratified, as if it had been pronounced by the Emperor himself. To which effect there is still extant a kescript of his directed to Ablavius one of his Praetorian Prefects. 4. Moreover whereas the ancient Roman Laws were extremely severe against Celibacy, Euseb. in vit. Constant. l. 4. c. 26. insomuch as unmarried persons were excluded from succession in inheritances: Constantin considering how prejudicial this was to Christian Religion, in which many professed Virginity and single lives, not out of an unwillingness to leave an offspring behind them, but because as Eusebius saith, they preferred the love of Christian Philosophy and perfection before the sensual pleasures of Matrimony, and therefore consecrated themselves entirely both souls and bodies to the Service of God in a pure chaste life: For this reason he utterly abolished the foresaid Roman Laws: showing withal great honour and admiration to Convents of Consecrated Virgins▪ Yea this extraordinary Privilege he granted to them, saith Sozomen, Sozom. l. 1. c. 9 that all persons male or female consecrating themselves to Virginity, though they were under age should have the power of disposing their estates by will, contrary to the custom prevailing among the Romans. Theodoret. l. 1. c 11. Moreover, saith Theodoret, he ordained that a certain measure of wheat should yearly be given to all Widows and those who observed a Virgin life. Of which proportion the impious Apostate julian took away two third parts, the third remaining to the times of the Historian. 5. To these pious Laws we will add some few others of the like Nature, A. D 321. Cod. Theod l. 1. de Feriis. to the end we may show the state of Christian Religion in those days: For it is not to be doubted but what was practised in other parts of the Empire, was observed likewise in Bittany. 6. This devout Emperor therefore instituted a Law, That all judges, and all people living in Cities, together with all trades should rest on the Venerable day of our Lord. But as for those (Pagans) who lived in the Country free licence was given them to employ themselves in cultivating the grounds: Because it often happens that no other day is more commodious for ploughing or digging the Vines. Care therefore aught to be taken that an opportunity of a common good granted by divine Providence should not be lost. 7. Yea so admirable was Constantins' piety, that he thought fit to prescribe a Form of Prayer to be recited on all Sundays both by Christians in Cities, Euseb in vit. Const. l. 4. c. 19 20. and Pagans in Villages, and specially by Soldiers, in these words, We acknowledge thee the only God: we profess thee our Sovereign King: We invoke thee our Helper: By thee we obtain Victories: by thee we have vanquished our Enemies: We acknowledge that from thee we have obtained present felicity, and hope we shall obtain future also. We are all of us thy Suppliants: We beseech to preserve many years safe and victorious Constantin our Emperor, A. D. 324. together with his pious children. Sozom. l. 1. c. 8. 8. Yea moreover as Sozomen relates, in honour of our Saviour's Cross and Passion he ordained a vacancy of judgements and Trades likewise on Fridays and that some time should be spent then in Prayers and supplications to God. 9 Lastly he not only by his own magnificence enriched the Church, but by a Law opened as it were the purses of all men to endow it: For he gave a general licence to all persons without exceptions to bequeath what proportion of their goods they thought fit to the most holy Congregation of the Catholic (Church. Ap. Cuspinian. de ●oss. A. D. 322. ) 10. Yet one action this time Constantin did by which he stained the purity of his Faith. Being at Sardica he was informed from Rome that his Palace had been struck with lightning: Which was an ominous sign to the Pagan Romans, and according to their ancient Laws to be averted by many superstitious lustrations and purgations. Whereupon in condescendence to their request, he gave order to the Magistrates to consult the Sooth sayers, what was portended thereby: only he commanded them to abstain from domestical Sacrifices. 11. But this unlawful condescendence of the Emperor wrought an effect to the prejudice of Christians which he did not expect: For upon this occasion the Heathen Roman Magistrates, at the instigation of the Aruspices, or Soothsayers would compel the Christians to join in the public expiatory Sacrifices. But they refusing to do it, chose rather to leave the City: Which doubtless was the cause of the voluntary Exile of the Holy Pope Silvester. A. D. 323. 12. Hereupon Constantin being informed of this was forced to publish a Severe Law commanding, That if any one should endeavour to compel any Ecclesiastical persons, or any other professing the most holy Law of the Catholic Sect, to celebrate the Rites of Heathenish lustrations, if he were a mean person he should be publicly beaten with clubs: if otherwise, he should have a grievous fine imposed on him. XIII. HAP. XIII. CH. 1.2 Constantin baptised at Rome: and the occasion of it. Error of Eusebius. 6.7. etc. His Great acts of Piety after his Baptism. 1. HItherto Constantin had deferred his Baptism according to the Custom of many in that Age, A. D. 324. who being taught that that Holy Sacrament is a certain purgation of all Sins, and gives to the persons an immediate and undoubted right to heaven, frequently delayed the receiving it till their declining age, or when death was ready to seize on them. But in this year many sad misfortunes proceeding from heinous sins enforced Constantin now to have recourse to that saving remedy. 2. True it is that Eusebius and other Greek Authors misled by him, affirm that he was not baptised till near his death, and then received that Sacrament from the Sacrilegious hands of Eusebius Bishop of Nicomediae, a principal pillar of the Arian Heresy. Thus wrote the other Eusebius Bishop of Caesarea of the same faction, to please Constantius, his Son, seduced by them. But the constant Tradition of the Western Church, confirmed by many proofs, as the authentic Acts of Artemius etc. doth positively inform us that this year being the three hundred twenty fourth after the Incarnation of our Saviour, Constantin received Baptism at Rome by the hands of Pope Silvester, upon this occasion: 3. The younger Licinius his Sister's Son was falsely accused to him of a design to rebel against him, whereupon Constantin commanded him to be slain. Immediately after this he put to death his own eldest Son Crispus born to him by Minervina, a young Prince already famous for many Victories, and adorned with many virtues, and principally with chastity: The crime laid to his charge was an attempt to violate his Mother in Law Fausta, Constantins' wife. In conclusion it being too late discovered that this accusation was falsely invented by Fausta, because the young man would not yield to her lust, Constantin caused his wife to be stifled in a hot bath. 4. After these calamities and crimes, as we read in the Acts of Pope Silvester, and find asserted by Pope Hadrian and the Fathers of the Second General Council of Nicaea etc. Almighty God struck Constantin with a Leprosy: who being anxious to find a remedy, he was informed by the Soothsayers that the only way to restore him was by a bath of infant's blood: Which detestable medicine being abhorred by Constantin, God was pleased by a Vision in Sleep, wherein the Apostles S. Peter and Paul appeared to him, to instruct him that the only certain Remedy would be to receive Baptism at the hands of the Holy Pope Silvester. Which was accordingly with great solemnity performed. 5. Hereof an evident and Visible proof to this day is the magnificent Chapel built by Constantin himself in the same place where he was baptised: Anastas. Bibl. in 2. Tom● Concil. in Silvestr. in which according to the description eight hundred years ago taken by Anastasius Bibliothecarius out of a most ancient Manuscript, there was a font (Baptisterium) built of Porphyry, and covered within and without with three thousand pound weight of pure silver: and over it hung a Phiale weighing fifty pounds, of pure gold, in which yearly two hundred pounds of Balsam did burn. On the brink of the Font was placed a Lamb of pure gold which poured forth water, and weighed thirty pounds. At the right hand of the Lamb stood the Statue of our Saviour of pure Silver weighing one hundred and seaventy pounds. And ●n the left hand was placed S. john Baptist of silver weighing one hundred pounds, holding a scroll wherein was written, Behold the Lamb of God: Behold him wh● takes away the sins of the world, etc. 6. After his Baptism, the Emperor according to the Church's Custom being for seven days clothed in White; consecrated every day with some signal act of Piety: In the first he published as a Law, that Christ is the true Lord who cleansed him from his Leprosy: and whom he commanded to be adored through the whole Empire. On the Second he decreed severe punishments on those who by word or deed should dishonour him. On the third he decreed like penalties against those who should persecute or molest any Christians. Afterward he conferred on the Roman Churches Imperial Privileges. On the fifth day he granted immunities to all other Churches. On the Sixth and seaventh days he added many other Gifts to Ecclesiastical persons: And on the Octave, as we read in the Acts of S. Silvester, Constantin appeared in public perfectly cleansed both from his sins and Leprosy: And coming to the Confession of S. Peter, he took the Diadem from his head, and putting off his Imperial robes, he taking a spade in his hands opened the earth for a foundation of a New Church, and in honour of the twelve Apostles he carried out on his shoulder twelve baskets full of Earth: and then with great joy receiving the Bishop into his Chariot, be returned to his Palace. Euseb. de vit. Const. l. 2. c. 44▪ 45. 3. After this the Pious Emperor extended his munificence to God's Church all the Empire over: For as Eusebius testifies, he sent letters to all the Eastern Bishops encouraging them to build Churches, for which he supplied them out of his public Treasure. Many of which Churches (both at Rome and elsewhere) were consecrated to the honour of the Apostles and Martyrs, A. D. 325. as Laurentius, Hippolytus etc. Whose solemn Feasts he commanded to be observed even by the Pagans with honour ad Veneration. id. ibid. l. 4. c. 2●. 4. To these Churches devout Christians repaired with great zeal, and as suppliants here demanded their intercession. This was the practice, not of the meaner sort only, but persons of the highest rank: Chrysost. hom. 86. ad Pop. Antioch. For thus S. Chrysostom instructs his people of Antioch, He who wears the Imperial Purple, saith he, comes hither: he embraces the Sepulchers of Martyrs, and laying aside all haughtiness and Pride, he stands before them in the posture of a suppliant, beseeching them to intercede unto God in his behalf. XIV. CHAP. XIV. CHAM 1.2. Constantin goes into the East: and why 3.4. First Council of Nicéa against Arians. 5.6. It's Decree about Easter. 7.8. etc. Error of the Britain's about it, whence derived. 1. THIS so public and zealous Profession of a New Religion rendered Constantin odious to the Roman Senate, who could not with patience support the decay of their ancient Superstition. Which was the cause that he grew weary of Rome, and made a progress into the Eastern Provinces: where he intended to establish a new seat of the Empire: which he afterward executed at Byzantium, called from his own name Constantinople. 2. Another cause there was obliging him to repair into the East, which was to compose the Seditions and tumults caused by the blasphemous Heresy of Arius: Who denied the Divinity of the Son of God, affirming that time was when he was not, though he was the first of all Creatures. In which Heresy not a few Bishops joined with him, which occasioned great disputes and divisions in the Church to the scandal of Christianity. 3. Constantin therefore being much disquieted with these tumults, endeavoured first by his own exhortations and letters written to Arius himself, and to Alexander Bishop of Alexandria who first reprehended Arius for his Heresy, and upon his obstinacy excommunicated him &c. to compose their differences: But finding that means ineffectual, A. D. 325. caused a Council of the whole Church to be assembled at Nicaea in Bithynia consisting of three hundred and eighteen Bishops, who decided that Controversy, determining from Scripture and Tradition, That the Son was Consubstantial (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to the Father. 4. The Acts and Decrees of which Council not being our present business, and being at large declared by ancient and modern Ecclesiastical Writers, we will here omit. There also we may read with what meekness, respectfulnes & Charity the pious Emperor behav●d himself to the Bishops, how he refused to be a judge of the criminations and mutual accusations of one another; How he fortified the determination of the Synod by his Imperial authority, commanding all to submit unto it; how he banished the Arch-heretick Arius etc. 5. Only one particular Decision must not be omitted, because our ancient British Church was particularly concerned in it, and that was the order made for the universal observation of Easter, or Feast of the Resurrection, in opposition to the Eastern jewish custom of the Quartodecimani. This Feast therefore was indispensably to be observed on the first Sunday (or Lord's day) following the fourteenth day of the first moon after the Vernal Equinoxe: accordingly as the late Synod of Arles and several Popes had before ordained. 6. Now because some skill in Astronomy was requisite to find out exactly the time of the Vernal Equinoxe and age of the Moon, therefore the Council thought fit to recommend this care to the Patriarch of Alexandria, because in Egypt by reason of the evenness of the region and purity of the air this skill most flourished. The said Patriarch therefore, as S. Leo saith, Leo Epist. 64. was obliged every year to give notice to the Bishop of Rome of the day whereon Easter was to be observed, to the end that by his letters information should be given to all other remoter Churches. By this means a perfect knowledge of the Feast being communicated to all Provinces, the order was, that during Mass on the Epiphany or Twelfth day after the Nativity a Deacon with a clear loud voice enunciated to the Congregation the day of Easter following: by which was regulated the beginning of Lent and all other Feasts called Movable. 7. Hence it is apparent that all Western Churches, and particularly Britain, observed Easter conformably to the Determination of this holy Council, as Paschall Letters could safely and conveniently be sent into Britain. 8. The said custom of requiring notice of the time of Easter from the Church of Alexandria continued as long as that Church remained in Communion with the Roman. But a breach being made between them upon occasion of the Eutychian Heresy prevailing in Egypt, the following Popes would no longer admit such Letters, but undertook themselves the same care: for which purpose they consulted the judgement of other Bishops, as S. Ambrose testifies touching himself, Ambros. Epist. 83. that his advice was expected about that matter. 9 An uniformity therefore was still observed through the Catholic Church in the Observation of Easter. But terrible wars and tumults happening in Britain not long after, by which a free commerce with the Roman Church was interrupted, especially after the Infidel Saxons had possessed themselves of the Seacoasts, and driven the poor Britain's into the inward mountainous Provinces, no wonder if they, wanting information from Rome, began to vary in that observation and Rite. 10. It is therefore a great mistake of several of the more learned among Protestant Writers, who grounding their suspicion on a sharp Controversy not long after ensuing in Britain about the Observation of Easter between the Northern and Southern Inhabitants, do affirm that the ancient Britain's followed the Eastern Rite of the Quartodecimani: from whence they infer that the Gospel was not communicated to this Island from Rome, but certain Eastern Apostolical Missioners. 11. But the contrary is most evident. For First it is certain that they received the order about Easter, from Pope Eleutherius: Again as certain it is that Restitutus Bishop of London carried into Britain the Decrees of the Council of Arles. Thirdly we find expressly in the Letter written by Constantin to all Churches, Euseb. l. 3. c. 14. that among other Provinces which observed the order prescribed by the Council of Nic●a after that of Arles, Britain was one. 12. The Error therefore which in succeeding times crept among the Baittains' was not the Oriental jewish way of observing Easter (as in the Law of the Passeover) exactly on the fourteenth day of the Moon, as the Quatodecimani did, whether that day were Sunday, or not: But only this, that when it fell upon a Sunday, they did not, as all other Catholic Churches did, delay the celebration of it till the Sunday following, on purpose to declare their opposition to the jews: but they kepd it on that day in which the jews kepd it. So that once in seven years, they varied from other Christian Churches. The only cause of which Error doubtless was the calamity of those times when all commerce between the Britain's and Rome was intercluded. A. D. 326. XV. CHAP. XV. CHAP. 1.2. etc. S. Helenas journey of Devotion to jerusalem: and Churches built by her. 4.5. etc. The Invention of the Holy Crosse. 1. PResently after the dissolution of this famous Council, Helena the Mother of Constantin, being near fourscore years old, had the courage and fervour to undertake a pilgrimage to jerusalem, there to visit the holy places sanctified by our Lords actions and sufferings, and to adore his footsteps, For Surely, Hieron. Ep. 154. saith S. Hierom, to adore the place where our Lords feet stood, is a part of Faith. So that it was not Superstition, Magdeb. Centur. 4▪ f. 457. Euseb. l. 3. c. 41. Socrat. l. 1. c. 13. as the Lutheran Centuriators calumniously impute to her, but an act of singular counsel and wisdom, as Eusebius, yea by divine admonition received in her sleep, as Socrates saith, that she was incited to this journey. 2. The place which she most ardently desired to visit and adorn was the Sepulchre of our Lord, Euseb. 16. c. ●4. which the flagitious impiety of former Pagans had endeavoured to blot out of the memory of man kind, foolishly thinking hereby to hide and make divine Truth undiscoverable, saith Eusebius. So that it cost incredible labour to remove that vast heap of earth with which it had been covered, on the top of which had been raised a Temple to Venus, solemnised with all manner of impurity. Id. ib. c 39 3. The place being cleansed, there was by Constantins' order erected upon it a most magnificent Temple, the structure and ornaments whereof are particularly described by the same Historian. And besides this, the same devout Empress began the building of two other sumptuous Churches, the one at Bethlehem where our Lord was born, and the other on Mount Olivet, whence our Lord ascended into heaven: Which after her death, shortly succeeding, were finished by her Son. Id. ib. c. 41. In this last place was yet extant the impression of our Lords feet, which she honoured with due veneration: Concerning which the Prophet Zacharias long before prophesied saying: Zachar 1●. 4. And in that day his feet shall stand upon the Mount Olivet, over against jerusalem to the East. Hieron. de locu Heb. Act. Apost. S. Hierom testifies that the same footsteps of our Lord imprinted on the ground, were showed in his time: And though the Earth was continually taken away by the devotion of Christians, yet those holy footsteps did immediately receive their former state. 4. Hereto we may not omit to adjoin a stupendious Miracle related by Sulpitius Severus in these words, Sulpit. Sever. hist. Sact. l. 2. That was a wonderful thing, saith he, that place on which at his Ascension our Lords feet last stood, could not be continued to the rest of the pavement about. For whensoever marble was laid on it, the earth refused to receive it, casting the stones oftentimes upward to the faces of those who applied them: And moreover the footsteps of our Lord there seen are a lasting Monument that the dust there had been trod on by our Saviour▪ S. Bede adds another Miracle, Bed. de locis Sanct c. 7. that whereas the Temple built over the place consisted of three stories or concamerations, the two uppermost whereof were vaulted with Arches, that which was the lowest and most inward could by no art or labour be closed with a vault. 5. But whilst these magnificent structures were preparing, there yet wanted that which the devout Empress most of all desired to find, which was the Holy Cross on which our Lord perfected the Redemption of mankind, and by the apparition of which her Son had lately been drawn to Faith and Baptism. A rumour there was that it was still extant, hid in some of those holy places: but where to find it, was the difficulty. Cammand therefore was given that all places there about should be digged, Ruffin. Eccl. Hist. l. 10. c. 7.8. but in vain. At last, saith Ruffinus, the Religious Lady was by a celestial admonition informed where it lay. Whereupon causing all the rubbish to be removed, she found deep under ground three Crosses in a confused order. So that her joy was much diminished by the uncertainty which of them was the true one. There was found likewise with them the Title which had been written by Pilate in Greek Latin and Hebrew letters: But yet that being separated, did not give any signs whereby to discern which was our Lord▪ Crosse. In this uncertainty the only remedy was to beg by Prayer a Divine testimony It happened that at the same time there was in the City a certain woman of quality who lay sick of a grievous disease, ready to expire. Macarius therefore who was then Bishop of jerusalem seeing the Empress and all about her solicitous to discover the 〈◊〉 Cross, commanded saying, Let all three be brought, and God will be pleased to show us that which bore our Lord. Entering therefore together with the Empress and many of the people into the sick woman's house, he kneeled on the ground, and in this manner prayed, O Lord, who by thy only begotten Son hast vouchsafed to bring salvation to mankind through his suffering on the Cross, and hast lately inspired into the heart of thy Handmaid here present a desire to find the Cross on which our salvation did hang, Be pleased to show unto us evidently which of these three Crosses was employed to glorify our Lord, and which for the servile punishment of malefactors: and let this be the mark: that this woman who lies here half dead, assoon as she touches the saving Cross of thy Son, may be recalled to life from the gates of death. Having said this, he applied first one of the Crosses, which availed nothing: then the second, yet without any effect. But assoon as he had applied the third Cross unto her, immediately the woman opened her eyes, rose up in perfect health, and with greater alacrity than ever before, she went up and down her house glorifying the Power of God. Thus was the Empress satisfied in that which she so earnestly desired. 6. The substance of this relation given by Ruffinus, Vid. Zose●. l. 2. c. 1. Socrat. l. 1. c. 13. Ambr. de obit. Theodos. Theodor●t. l. 1. c. 18. Sulpit. Sever. Hist. l. 2. Niciph. l. 8 c. 29. Euseb. de laudib. Censtant●ni. is attested by the consent of several other ancient Ecclesiastical writers, so that to doubt of it, or impudently to deny the truth of it, as the Lutheran Centuriators do, can be no other but an undeniable effect of malice against the Truth, testified hereby to their confusion. 7. The Pious Lady to declare her thankfulness to God for so signal a favour, was not content to build a magnificent Church to the Memory of our Saviour's Passion, but added another which was dedicated to the saving sign of the Cross, as Eusebius writes. Theodoret. hist. l. 1. c. 18. 8. And as touching the Cross itself, she took care that part of it should be sent to the Emperor, and honourably laid up in his Palace: the remainder she enclosed in a Box of silver, and gave it to the Bishop of jerusalem, exhorting him that it might be there reserved as a Monument of our Salvation: Thus Theodoret: To which S. Paulinus adds, Paulin. Ep. 11 That every year on the day of our Lord's Resurrection it is produced by the Bishop, and exposed to the people's veneration: the Bishop himself first performing that honour to it. 9 Socrates' further relates that Constantin, assoon as he had received part of the Cross, believing that the City in which it was kept, should be preserved in safety from all danger, enclosed it in a statue of his own, which was placed in the Market place of Constantinople on a mighty Pillar of Porphyry. This, saith Eusebius, seemed to the most holy Emperor a firm bulwark of his Kingdom. 10. Besides the Cross there were found other Ensigns of our Saviour's Passion, which were not neglected by Helena: to wit, the Nails which had not only touched our Lord's Body, as the Cross did, but pierced into his sacred flesh and sinews, being bathed in his blood. Part of which nails, Theodoret. l. ●. c. 18. Ambros. de obit. Theod. saith Theodoret and S. Ambrose, she took care should be artificially enclosed within the Emperor's helmet, that thereby his head might be preserved safe from his enemy's weapons: and part she mingled with the Iron of his horse's bit: thereby both to give a safe protection to him, and likewise to fulfil an ancient Prophecy of Zacharias saying, Zachar. 14. 20 That which is on the horse's bit, shall be holy to the Lord Omnipotent. And a third nail she cast into the Adriatic Sea, Gregor. Turon. de glor. Martyr. l. 1. c. 6. during a horrible tempest: by which means she saved herself and company from shipwreck: Thus writes Gregory Bishop of Tours. XVI. CHAP. XVI. CH. 1.2. Of S. Helenas piety to Religious Virgins. 3. etc. To Martyrs, S. Lucianus, the Magis, etc. 7.8. etc. Place of her death, Rome: where a Church is built to the H. Crosse. 12.13. etc. Constantins' piety to his Mother, Augusta. 15.16. etc. Her Memory celebrated in several places. Churches built to her honour in England. 1. WITH such Acts of Piety, devotion and liberality did Helena adorn her latter days: a particular account of which belongs to the design of this History, she being a British Princess. For which reason we will prosecute the course of her life which seems to have ended the same year, or in the beginning of the following. 2. An example of her humility and devout respect to Virgins consecrated to God's service by a profession of Chastity, Ruffin. hist. l. 10. c. 8. is related by Ruffinus in this manner. The holy Virgins, saith he, which she found at jerusalem, she invited to dinner and entertained them with so great devotion and respect, that she thought it a misbecoming thing that her Maids should attend on them. Therefore she herself, being girt after the manner of a waiting maid, set meat on the Table, gave them cups to drink, and poured water on their hands. Thus she who was Empress of the world, and Mother of the Emperor esteemed herself no better than a servant of the hand maids of Christ. 3. Eusebius likewise celebrates her wonderful manificence showed through all her progress in the Eastern Provinces: For whither so ever she came she gave innumerable gifts both to whole cities and particular persons of all professions. The poor she munificently supplied with all necessaries: those who were condemned to working in mines, or perpetual imprisonment she set at liberty; the oppressed she delivered from fraud and injury; and those which were banished she restored to their own country. 4. At her return out of Palestina into Greece, Vid. Act. S. Luciani ap. Surium 7. jan. she passed by Drepanum a Town of Bythinia, where reposed the Body of the glorious Martyr S. Lucianus: Assoon as she saw these holy Relics lying so neglected, without any mark of honour or reverence, she in zeal to the honour of God and his Martyr caused a sumptuous Church to be built over them, & moreover enlarged the same place into a City, which she compassed with walls and bulwarks. Which City her Son afterward called by his Mother's name Helenopolis: and to make her name yet more celebrated by posterity, the Sea there adjoining was called Helenopontus: not because she was born there, but because by her care and liberality the region there about formerly obscure, became illustrious. 5. We read moreover in several ancient, Monuments how this holy Empress in her progress through the East having been informed of the place where the Bodies of the three Magis or Wisemen which came to Bethlehem to adore our Saviour new born, reposed, brought them with her to her Son Constantin, who reverently laid them in a Church of his new City, from whence they were translated to Milan, and afterward to Colen, where now they are with great veneration celebrated. 6. A more particular relation hereof we read in the Supplement of the Gallican martyrologue made by Andrew de Saussay, in these words, Vid. Supplem. Martyrol. Gallican. 6. jan. At Colonia Agrippina in the gallic Soil is celebrated the Memory of the three holy Kings, who on this day (the Sixth of january) adored our Lord in his cradle at Bethlehem. The Bodies of these Saints were by the care and devotion of the Holy Empress Helena brought out of the East to Constantinople, where in the Temple of S. Sophia (afterward more magnificently repaired by justinian) they remained to the times of the Emperor Emanuël: who bearing a great affection to Eustorgius Bishop of Milan, by birth a Grecian, at his earnest prayers bestowed on him those Sacred pledges. Eustorgius presently conveyed them to Milan, placing them in a Church of Religious Virgins. But in the year eleven hundred Sixty and f●wer the Emperor Frederick having by force reduced Milan to his obedience, granted to his Chancellor Reynaldus Archbishop of Colen, at his most earnest suit, the same three Sacred Bodies, which he transferred to Colen, were he reposed them in the principal Church: in which place they are to this day celebrated with great veneration. 7. In such pious works did the Holy Empress conclude her worldly pilgrimage The place of her death is thus obscurely described by Eusebius: Euseb. l. 3. c. 46. The Tabernacle of her Body, saith he, was honoured with splendid funerals: For it was conducted with a great train of Guards to the principal place of the Empire: and there buried in a Royal Sepulchre. From which expression some collect that she was entombed at Constantinople. Socret. l. 1. c. 13. Niceph. l. 8. c. 13. Thus writes Socrates. But Nicephorus better understood the sense of Eusebius, writing thus, when the end of Helenas life approached, she deceased at Rome, being fourscore years old, wanting one: where her Memory is most celebrious. 8. Most probable therefore it is that after her Eastern pilgrimage she stayed not in Greece, but with her Son, or before him, took her journey to Rome, to visit the Sepulchers of the two Chief Apostles: a devout practice frequented by former Christians, but much more afterward, and particularly by many of our Princes, as will hereafter appear. 9 In which last voyage of hers, that seems to have happened which was related out of Gregory of Tours concerning her casting away into the Sea one of the Sacred Nails belonging to the Holy Cross, by which means she was delivered from imminent danger of Shipwreck by a Tempest. 10. We read in her life anciently written and conserved by Capgrave, Capgrav. in Helenâ. that she brought with her to Rome a part of the Holy Cross, which with great honour and veneration was placed in a Church, at her request built by her Son, and dedicated to the honour, and called by the Title of the Holy Crosse. 11. There likewise is related with what fervour and devotion she spent her last days: Ibid. and how approaching to her death, after receiving the Sacraments of the Church, she was comforted with a vision of our Lord jesus encompassed with a multitude of Angels, and holding his Cross, shining with inexpressible brightness. 12. Eusebius moreover testifies how her Son Constantin was present at her death, Euseb. l. 3. c. 45. and with a diligent and humble respect attended and ministered to her in her sickness: in whose presence accompanied with his Sons and Grandchilds she declared her last will. Theodoret. l. 1. c. 18. And Theodoret adds, That she gave him many exhortations to Piety, and bestowing on him such Benedictions as Parents usually at their death give to their children, she departed this world to eternal Happiness. 13. The same Eusebius worthily extols Constantin for his wonderful piety and respect to his Holy Mother: which was so great that he made her partner of the Empire, giving her the Title of Empress or Augusta, and causing golden Coins to be made and stamped with her Image: An Example of one such is afforded by Baronius, and another by Camden, in one side of which is written Fl. Helena Augusta: and on the other Securitas Provinciae. S.T.R. Whereby it appears that she was transferred by Adoption into the Flavian family. And hence we find that Sulpitius Severus wrote with truth, that Helena Mother of the Emperor Constantin reigned as Empress together with her Son. 14. After her death Constantin, as Anastasius relates, built unto her honour a magnificent Sepulchre (Mausolaeum,) where in a Tomb of Porphyry he laid the Body of the most blessed Empress his Mother. Which Mausolaeum was situated in the High Way called Lavicana between the two Laurel trees. Nicephorus affirms that after two years he carried her Body to Constantinople: But constant Tradition assures us that, at least the greatest part of it, remained in the west: Concerning the translation and veneration of which, together with a brief recapitulation of her whole story we read thus in the Gallican martyrologue. 15. At Rheims and Orleans this day the eighteenth of August is celebrated the Memory of Saint Helena Empress, Martyrolog. Gallican. 18. August. Mother of Constantin, who having been confirmed in the Faith by the Holy Pope Silvester, enjoyed so great a happiness, that by a singular Grace of God she saw her Son enlightened with true Piety to become the first Emperor who openly professed and courageously maintained our most Holy Religion. A. D. 321. By his assistance and wonderful munificence she performed illustrious works to promote the Worship of Christ. For incited by piety she took a journey to jerusalem, where miraculously she found the Cross of our Lord together with the nails: She cleansed the sacred places from the filth of Heathenish and jewish superstitions, and adorned them with splendid buildings and Gifts. Moreover out of a zeal to emulate the virtue of Humility so acceptable to Christ, she would needs herself attend, serve and minister to the Sacred Virgins whom she entertained at a Feast. Afterwards at Rome she built the Church of the Holy Cross, which she enriched with a portion of the said saving Crosse. And out of the same religious propension to adorn Gaul also, she built at Orleans the principal Church, in veneration of Christ crucified. Whose seamlesse Garment likewise, together with many other monuments of our Redemption she sent to Triers, there to be devoutly venerated. At last after so many illustrious works of Piety performed all the world over, she quietly slept in Christ whose glory she had with such fervent zeal exalted, and was buried in a sepulchre of Porphyry at Rome, under the patronage of S. Peter and S. Marcellinus. In after times being illustrious by many Miracles, and some of which she had performed in her life time, her Sacred Body was translated into France by Theogisus a Monk and placed in the Monastery called Hauteville, where it has been illustrated by great numbers of Miracles: and there it still continues in great veneration: Excepting some particles thereof which were sent to the principal Church at Orleans, a great ornament and safeguard thereto: where they are keeped with becoming honour. 16. There is extant at Rome, in the Church of the Holy Cross which was anciently called also the Church of S. Helena, Inscriptions. an illustrious Memorial of her: For at the Basis of her statue there is this Inscription: To our Lady Flavia julia Helena, the most pious Empress, Mother of our Lord Constantin the Great, most clement Victor and always Augustus, and Grandmother of Constantin and Constans most blessed and flourishing Caesar's: julius Maximianus Count and Senator always most devoted to her Piety, hath made this monument. And another Inscription almost parallel is to be seen at Naples, erected anciently by the Senate and people there. 17. It is not to be doubted but that our Island of Britain was at least as much devoted to her honour and memory as any other countries. But all Monuments raised in the times of the ancient Britain's have been consumed by age, and miserable vicissitudes succeeding. However in following ages the Saxons, assoon as they became Converts to Christianity, in several places expressed their devotion to this most Pious Empress. For both among the Trinobantes and in the North, and likewise in Berkshire there is a Town called Helenstow from a Church there dedicated to her Memory. A. D. 324. And at Bedford an illustrious Lady called judith built a Monastery for Religious Virgins, which she consecrated to S. Helena. One William Basin likewise is said to have built a Church consecrated to S. Helena at London. XVII. CHAP. XVII. CH. 1.2. Constantins' zeal against Paganism and Heresy. 3. etc. He is seduced by his Sister to favour Arius, etc. but reputes. 5.6. He adorns his New City Constantinople. 7.8. Miracles by the Holy Crosse. 9 Other acts of Constantins' piety. 1. AFter S. Helena's death Constantin returned into the East, E●●ap. de vit. Philsopb. i● Ae●. sim▪ Col. ● he●●. l. 2. the Pagan. where he expressed his zeal against Pagan Idolatry: For Eunapius a Pagan writer complains, Through the whole world the most celebrated Temples were overthrown by Constantin. He made severe Laws against Heathenish Sacrifices, mentioned in Theodosius his Code. 2. Neither was he wanting to establish the Church's Peace and Unity by publishing rigorous Edicts against Heretics, Eus●b. l. 〈…〉 62. Novatians, Valentinians, Marcionists, Paulians, Montanists, etc. forbidding all Assemblies among them, both public and private: and withal exhorting them to return to the Communion of the Catholic Church, that so they might be rendered partakers of its Sanctity: and so attain to Truth. Thus writes Eusebius, adding that hereupon many of them did acknowledge their errors, and at last joined themselfves to the Church's Communion. 3. Notwithstanding being seduced by the Craft of Eusebius Bishop of Nicomedia the Pillar of the Arian faction, A. D. 327. he began a persecution against S. Athanasius, than Bishop of Alexandria. This Eusebius had cunningly insinuated himself into the affections of Constantiae the Emperors Sister, by whom at her death he was recommended to Constantin, in whose mind a scruple likewise was injected by certain speeches of hers, threatening a severe punishment to him after death for his severity against so many innocents', so she called the Arians. Whereupon he commanded that Arius himself should return and be received at Alexandria: For which purpose he wrote threatening letters to S. Athanasius, that he should be deposed in case he refused him. Notwithstanding being informed by Athanasius, that Arius did not repent of his Heresy, but was still a professed Enemy of the Council of Nicaea, A. D. 330. Constantin desisted from urging his reception. A. D. 329. Athànas. Apolog. 2. 4. Afterward the Meletians accused Saint Athanasius of many crimes: but Constantin upon examination finding his innocence, quickly absolved and dimiss'd him. Yea moreover the pious Emperor turned his anger against him who was the chief Architect of all machinations against S. Athanasius, to wit, Eusebius Bishop of Nicomedia, as appears by his letters written to the people of that City and recited by Theodoret, Theodor. l. i. c. 20. in which he complains how himself had been deluded by his forgeries and lies. And on that occasion he proceeds to pronounce Sentence against the whole faction of the Arians, banishing Eusebius and several other Bishops from their Sees. A. D. 330. 5. But the year following, by occasion of the inauguration of his New City Constantinople, among other Examples of his Clemency, he restored them. Niceph. l. 8. c. 26. Nicephorus writes that the City was consecrated to our Lord and his immaculate Mother with offering the unbloody Sacrifice and prayers. Adding that Constantins' Statue was erected in a public place upon a pillar of Porphyry having in his right hand a golden Apple, on which was placed the Holy Cross, with this Inscription, To thee, O Christ our God, I commend this City. Euseb. l. 4. c. 47. 6. Eusebius describing the Magnificence of Constantin in adorning this City with many Churches consecrated to the Holy Martyrs, saith, The Emperor intending to illustrate after an extraordinary manner the City called by his own name, adorned it with many magnificent Churches, partly in the Suburbs, and partly in the City itself: by which he both celebrated the Memories of the Holy Martyrs, and consecrated the City itself to the God of Martyrs. The principal of those Martyrs are recorded to have been S. Mocius, S. Agathonicus, S. Mennas and S. Acacius. Sozom. l. 2. c. 2. 7. Sozomen likewise, an eye witness, especially celebrats a Church built in a place formerly dedicated to Vesta, which was afterward named Michaelium, from an apparition of that Holy Archangel. In which many Miracles had been wrought by virtue of the Holy Cross there erected: of which virtue the Author acknowledges that himself had been partaker. Among which one special Miracle must not be omitted; which he relates after this manner: Id. ibid. 8. I have been informed, saith he, that a Soldier of the Emperor's Guards called Probianus being afflicted with grievous torments in his feet, not only received ease in that place, but was also honoured with a wonderful & divine vision. For he having been formerly a Pagan and converted to Christianity, though he were satisfied of the truth of all other instituts of our Religion, yet he would never be persuaded that the Holy Cross could be the cause of mankind's salvation. Being thus affected there was offered to him a Divine Vision, which set before his eyes the Image of the Cross, which usually was set on the Altar of that Church: and the same Vision declared to him manifestly that whatsoever thngs had been performed either by Angels or Holy men for the public or private profit of men since the time that Christ was crucified, were not rightly performed but by the virtue of the saving Crosse. 9 Besides these sacred Ornaments, Euseb. l. 4. c. 36. Constantin added much wealth to endow the holy Churches built by him: He likewise caused a world of Copies of the Holy Scriptures to be curiously written in parchments richly adorned, which he dispersed through several Churches in the City. Cod. Theodos. de Medicis & Profess. He gave likewise great privileges to Physicians, Grammarians and Professors of other Arts, by which means learning much flourished there. In a word he endeavoured to make it equal in all respects to Old Rome, placing there a Senate with the same honours and authority: into which many Christians were elected, as Baronius declareth. XVIII. CHAP. XVIII. CHANGED 1.2. S. Athanasius persecuted by Arians. 3.4.5. He is banished into the west: for his safety. 6.7. Arius convened before Constantin. 8.9. etc. His fearful death. 10. Pope julius. 1. BUT the restless malice of the Arians against S. Athanasius, A. D. 355. the principal defender of the Faith declared by the Nicene Council, urged them to invent and forge new accusations against him, of breaking a Chalice, of murdering a man and using enchantments with his dead hand, of committing adultery by violence, etc. With these crimes they charged him before the Emperor importuning him that he might be condemned and deposed. 2. Hereupon a Synod of Bishops being assembled at Tyre, Athanasius his cause was there examined, and though in all particulars his innocence was evidently declared, ye● he was condemned by them. Which manifest injustice astonished Constantin, as appears by a Letter of his recorded by Saint Athanasius in his Apology. Athanas. Apol. 2. A. D. 3▪ 6. 3. Notwithstanding these impious Bishps after they had consecrated at jerusalem a magnificent Church built by Constantin, repairing to Constantinople there renewed their accusations, and probably by the favour of the Emperor's Son Constantius infected with their Heresy, did so beseige Constantins' ears, that S. Athanasius could scarce get access to prove his own innocence. Insomuch as by their importunity the Emperor was even enforced to banish him into the West. 4. This certainly unjust Sentence Saint Athanasius himself excuses in a letter written by him to the Egyptian Hermits, where we read this passage, Constantin upon the calumnious accusation of the Eusebians removed for a time Athanasius into Gaul, Athanas. Ep. ad solitar. that so he might be delivered from their cruelty who sought all opportunities treacherously to destroy him. For thus wrote his Son Constans of blessed Memory, as appears by his letters yet extant. 5. And the same charitable interpretation did his other Son Constantin who succeeded him in the western Empire, make of his Father's action: For writing to the people of Alexandria, Ap. T●●od. l. 2 c. 2. he saith: To elude the Savage cruelty of the Arians, whose jaws were opened to swallow him, Athanasius was ordered to withdraw himself: being commanded to live under my government. Thus he made his abode in this City of Triers, where nothing necessary is wanting to him. So that no just suspicion can be imputed to the Emperor, as if he wavered, or had deserted the Orthodox Faith. 6. This was further confirmed by a memorable accident happening this year at Constantinople. For the Emperor perceiving that Arius, though avoided by all Catholics, was defended as Orthodox by many others, commanded him to repair to his presence in that City: Socrat. l. ●● c. ●5. Whither being arrived, Constantin himself asked him, whether he did approve the Decrees of the Nicen Council? He presently with a cheerful countenance answered, That he approved them. The Emperor not content with his affirmation and subscription, urged him to confirm this by oath: in which likewise he complied. But all this was mere craft and impious subtlety. For whilst be made this Profession and oath, he held in his bosom a Paper containing his heresy, and swore that from his heart he believed as he had written Notwithstanding the Emperor being ignorant of his fallacy, believed him Orthodox: and thereupon commanded Alexander then Bishop of Constantinople to receive him into Communion. Serapio●. 7. S. Athanasius to this relation adds, That Constantin having heard what Arius professed and swore, said thus to him, If thy Faith be true and Orthodox, thou hast sworn well: But if it be impious, and yet thou hast thus sworn, may God condemn thee for thy perjury. Which imprecation wanted nor an effect, for presently God miraculously showed the impiety of Arius, and true Faith of Constantin, in this manner: Socrat. l. ●. c. 5. 8. Alexander Bishop of Constantinople being unwilling to admit the Arch-heretick into his Communion, was threatened by Eusebius Bishop of Nicomedia that if he refused, he would presently cause him to be deposed. But Alexander being much more solicitous for the true Faith, than his Bishopric, had his recourse to God's only assistance, and several days and nights lying prostrate before his Altar in presence of his Sacraments, prayed in this manner, O God, I beseech thee to grant that if the opinion of Arius be true I may die before the day of disputation come: But if the Faith which I profess be true, Let Arius the Author of all these calamities, suffer just punishment for his impiety. 9 What was the fearful success of these fervent prayers, Athan. ad. S●rapu●●. is thus related by S. Athanasius: When the Bishop had thus ended his Prayers, he went away full of anxious cogitations: and presently a wonderful and incredible thing happened. The Eusebians threaten, the good Bishop prays. As for Arius confiding in the power of the Eusebians, in his way to the Church he used many vain and boasting babble: when on a sudden he was forced to retire into a common privy to exonerate nature: where suddenly, as it was written of judas, he ●ell on his face to the ground and burst asunder in the middle: Thus was he deprived both of life and Communion. 10. The consequents of this fearful judgement Socrates thus further prosecutes, This being done, saith he, the Eusebian faction was struck with a wonderful ●errour and consternation: and the fame thereof was spread not through the City only, but the whole world almost. By this mean the Emperor likewise adhered still more firmly to the Catholic Faith: affirming that the Nicene Faith was now also visibly confirmed by Divine authority: and for this reason he much rejoiced at the end of the Heretic Arius. 11. This same year died the Holy Pope Marcus the Successor of S. Silvester, after he had sat only one year: in whose place succeeded Pope julius: whose first year is accounted the last of the Emperor Constantin: the circumstances of whose death are now to be related. XIX. CHAP. XIX. CH. 1.2.3 etc. Constantins' pious preparation to death. 6. Whether he was baptised by Eusebius the Arian. 7. etc. Manner of his death: And prayers for him after. 10. His Memory celebrated among Saints. 1. ONE of the last Acts of Constantins' zeal and devotion was, the building at Constantinople a most magnificent Temple, dedicated to the honour of all the Apostles. The sumptuousness of its structure is particularly described by Eusebius, who adds▪ That all these things the Emperor dedicated, Euseb. l. 4. c. 29. to the end he might eternise the Memory of our Saviour's Apostles among all nations. 2. In this Temple, saith he, he placed twelve (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) honorary repositories, Id. ibid. c. 60. which should be as twelve Pillars for the honour and Memory of the twelve Apostles: And in the midst of them he caused his own Tomb to be placed, enclosed on each side by six of them: Wisely forethinking that the Tabernacle of his dead body would decently and worthily rest there. And having long before framed in his mind this cogitation, he dedicated the Church to the Apostles, having an opinion and belief, that their Memory would procure very much profit to his soul. A. D. 337. 3. Now wherein this profit did consist, the same Author thus further explains: Id. ibid. He by a provident dispensation designed this place opportunely for the day of his death approaching: by an incredible propension of his Faith foreseeing that when his Body after death should participate with the Apostles the same common appellation, that then he being dead, should also be made partaker of the Prayers which there should be offered in honour of the Apostles. And with this mind did many of our British and Saxon Kings and Nobles erect so many magnificent Churches and Monasteries, for a remedy and redemption of their souls, as they frequently express in their Charters of Foundations. 4. Other more immediate preparations to a happy death made by the same pious Emperor are thus related by the same Writer: Id. ibid. c. ●5. The Emperor, saith he, enjoyed his faculties and strength of reason in such a perfection that till the extremity of his age he continued to write Orations, to make discourses with his friends, and to minister to his hearers advices well beseeming a good Christian. He likewise diligently published Laws, both touching Civil and Military affairs: for he had an understanding so dilated, that he could comprehend what soever was necessary or expedient for humane life▪ Now this one particular is worthy of eternal memory, that immediately before his last day he recited a funeral Oration in the place accustomed, wherein by a continued discourse he spoke of the immortality of souls, of the rewards which God had prepared for those who lived piously in this world and on the contrary of the miserable end of those who lead ungodly lives. Which discourses pronounced with gravity and constancy a●d so affect some of his domestical servants, that one of them (a Pagan Idolater,) who pretended to wisdom, being asked What his opinion was of the Emperor's Oration, answered though with some unwillingness, that the things spoken by him seemed to him to be true: and particularly that he could not but highly commend his discourse against a multitude of Gods. Such entertainments as those the pious Emperor had among his familiar friends a little before his death by which he seemed to make the way to a better life more easy and even. 5. Eutropius relates that there appeared in heaven at that time a Comet of an unusual biggnes, portending his death. After which he fell into some distemper: which increasing, forced him to make use of hit baths in the City: Id. ib. c. 61. From whence, saith Eusebius, he was removed to his Mother's City, Helenopolis in Bythinia, where for a long time continuing in the Church consecrated to the Holy Martyr S. Lucianus he offered his Prayers and public vows to God. 6. The same Author in another place pretends that Constantin was at this time baptised by the Arian Bishop of Nicomedia, near that City. But the general Tradition of the Western Church refutes him, as hath been showed. Therefore what was done by Constantin, was not receiving Baptism, but Penance, Id. ib. which, the same Eusebius relating it, calls an imitation of saving Baptism. For thus he writes, when the consideration, of his last day came into Constantins' mind, he judging this an opportune time for him to be cleansed of his sins which as a mortal man, he had committed, and believing that by the efficacy of Divine Mysteries and an imitation of the saving laver of Baptism, his soul would be purged, he, I say, considering these things, fell humbly on his knees in the Church of Martyrs at Helenopolis, and there confessing his sins, he offered himself a suppliant to God for the pardon of them. And then it was that he first became worthy to receive absolution by imposition of hands and prayer. 7. In the last place touching his death, the same Author thus prosecutes his Narration: Id. ib. 62. Assoon as all holy Mysteries were performed, he was clothed with Kingly robes shining brighter than light, and was laid in a bed of a most pure whiteness: for his Imperial Purple he rejected, and would never make use of it afterward▪ Then with a clear distinct voice he prayed and gave thanks to God, adding words to this purpose, Now I am assured of happiness, and immortal life, now I am made partaker of Divine light. Withal he with detestation bewailed the state of miserable Pagans, whom be affirmed most unhappy in that they were deprived of such divine blessings. 8. And when the Centurions and other Superior Officers were admitted, and deplored with mournful voices their unhappiness in the loss of such an Emperor, wishing him a longer life: To these he answered, that now he had attained true life indeed; and that himself only understood his own happiness; for which reason his desire was to hasten his departure to God. After this he disposed his will in which he gave honourable pensions to such Romans as inhabited the Royal City new built by him. As for his Empire he left it as a Patrimony to his children. Thus died Constantin during the solemnity of Pentecost. 9 As for the Universal mourning, the clamours of the people, Vid. Euseb. l. 4. c. 71. the tearing of garments and prostration of bodies on the ground practised by the Soldiers to testify their inconsolable sorrow for so great a loss, together with the glorious solemnisation of his funerals, at which was only of all his Sons Constantius, present; all these things may be read at large in the same Author. This one passage in him must not be omitted, where he writes thus, Id. ib. Great multitudes of people together with the Priests did not cease with tears and much groaning to pour forth Prayers unto God for the soul of the Emperor. wherein they performed an Office very acceptable and desired by the pious Prince himself: And likewise God thereby showed his singular goodness to his servant, both in that after his death his Empire descended to his own dear children, and that himself obtained repose in the place, so affected by him, wherein the Memory of the Apostles was jointly celebrated. 10. That the Church did not doubt of the happiness and glory of this pious Emperor after his death, Martyrol. Gall etc. 22. May. the Martyrologes of the Greek, the Gallican and British Churches are assured testimonies: in which on the one and twentieth of May his Memory is anniversarily solemnised. And particularly in Britain Temples were built and dedicated to his honour. One of which still remains in the Province of the Ordovices, or North-wales, called at this day by his name, which was erected by the Britain's when they Were driven by the Saxons into those quarters. THE EIGHTH BOOK OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAP. 1.2. Constantin divides the Empire among his three Sons. 3. Britain under Constantin the younger. 4. His kindness to S. Athanasius. 5. He is slain by his Brother's soldiers. A. D. 337. 1. THE Emperor Constantin at his death divided the Roman Empire among his three Sons, so as that his eldest Son Constantin enjoyed for his portion the Provinces of Gaul, Spain, Britain and all other conquered countries on this side the Alps: Constantius the Second Son, being only present at his Father's death, took possession of the Eastern Regions, together with Egypt, and the youngest son Constans had the government of Italy and afric. 2. Now the Gests of these and several succeeding Emperors we will leave to such Historians as have written of the general affairs of the Church and Empire. For having confined ourselves to matters which concern the Ecclesiastical state of Britain, our purpose is to treat no further of such Emperors, then as they are necessary for Chronology, or shall concern our own country. 3. As touching therefore the Second Constantin, within whose jurisdiction Britain was comprised, his Reign was short, not lasting entirely four years. And all that we can record of him is, that he was constant in the Profession of the Catholic Faith established in the Great Council of Nicaea: wherein he was imitated likewise by his Youngest Brother Constans: So that by these two Emperors means all the Western Churches were secured from the infection of Heresy, which miserably defaced the Eastern parts, by reason that Constantius reigning there suffered himself to be perverted by Eusebius Bishop of Nicomedia and other Arian Heretics. 4. Now an illustrious proof which the younger Constantin gave of his zeal to the Orthodox Faith, A. D. 338. was his restoring S. Athanasius to his See of Alexandria after his two years and four months' banishment, during which time he abode at Triers in Germany, where he was entertained with all honour & liberality by Constantin. This restitution of S. Athanasius was performed in consequence to the last Will of his Father the late Emperor Constantin, Theodores, h. l. 2. c. 1. as appears by his Son's letter to the Church of Alexandria recited by S. Athanasius in his second Apology: Wherein he further writes, that it was not out of disaffection, but rather a tenderness of S. Athanasius his safety that Constantin sent him into the West to his son, that so he might elude the treacherous malice of his Enemies the Arian Bishops, who left no means unattempted to destroy him. A. D. 340 5. It does not appear that this younger Constantin ever came into Britain, which he governed by a Deputy, himself making his residence in Gaul. But in the fourth year of his reign he passed over into Italy, with what design it is uncertain, whether out of ambition to invade the portion of his Brother Constans, or for some other intention. However he was there traitorously slain at Aquileia, by his Brother's soldiers, and as Zosimus says, by his order. By his death the whole Western Empire became the Dominion of Constans: Who placed in Britain, as his Liev●tenant Vetranio, one who a few years after usurped the Title of Emperor. II. CHAP. II. CHAP. 1 2.3 Of S. Gudwal: His Gests. 4 The place where he lived. 5.6. etc. Of Mevorus a Prince: and his Son S. Simeon. 1. ABout this time in Britain there flourished a famous holy Bishop called S. Gudwal, commemorated by several Martyrologes and Ecclesiastical Writers, 〈◊〉. 6. junij Haraeus. 16 Malbranc. in Chron. Mart. Angl. 2●. Feb Cap grav. in G●●vvalo. the sum of whose Gests is as followeth. 2. He was born in Britain of Noble parents: and assoon as his age rendered him capable, he was made Deacon, and afterwards a Priest. At which time he largely communicated to others those treasures of spiritual Wisdom which he had been gathering from his youth. Insomuch as by his instructions many were so enlightened that they were enabled to inflame others with divine Love. After this being exalted to the Supreme degree of Episcopacy, he so much the more dilated the odour of his holy conversation, God's Spirit declaring in him the operations of divine Grace, to the great joy of all, both Clergy and people. He received by Succession from his Parents a very ample patrimony: but despising worldly riches and having lost the taste of fading pleasures, he freely gave all his possessions to the Church. 3. Moreover seeing that his Pastoral Office obliged him to worldly cares and solicitudes, he used his utmost diligence to disburden and unchain himself from it. Therefore recommending his Church to a worthy Successor, he retired himself into a certain Monastery in his own Diocese, where he led a perfect Monastical, or rather Angelical life. Now this Monastery was placed near the Sea, in a bay whereof the holy man observing a certain vast rock or Promontory shooting forth, he retired himself thither to the end he might without interruption attend to God only: in which place he gathered to him the number of one hundred and eighty disciples. But the place being too straight for so great a multitude, the blessed man having recourse to God alone, in whose Power and goodness he placed his only confidence, when the Sea at low Ebb had left dry a great space of the shore, he with a r●d which he carried in his hands made impressions in several places of the Sand, and commanded the waves in the Name of Christ, that they should not pass those bounds. At which command pronounced by the holy man one might observe the Sea naturally raging to restrain its violence and swelling: and effectually to this very day it never presumed to transgress the limits prescribed unto it. Thus this holy man bid adieu to the world, to to all his friends in it, all things which it could deprive him of, to all which vanities he was crucified, perfectly hating his own soul and sensual desires. And yet contented not himself with this, but continually meditated how to aspire to more sublime perfection. In order whereto, having communicated his resolution to his Disciples, he determined utterly to quit his native country, and to pass over into foreign parts. For which purpose having provided seven ships, he, accompanied with his Brethren, entered into them and began his voyage, and with a prosperous gale this little army of Saints took land in a strange country. 4. Now though in the ancient Monuments relating his life and Gests, the land where he aborded be not named, notwithstanding there being mention made in them of a certain Prince called Mevorus who enjoyed possessions in that place, anciently belonging to his Ancestors: Which Mevorus professing Christianity, and for that cause receiving great vexations from the inhabitants who were Infidels, he transferred his dwelling to a place called Corminia, and at this day Cormon, near a town in Gaul called Monstrueil: we may upon the authority of Malbranc a learned French Antiquary conclude that S. Gudwal took land in the Province of Belgic Gaul inhabited by a People called Morini, among whom he preached the Christian Faith, and instructed many in the perfection of a more holy life. For thus we read in the ancient narration of his life: 5. Mevorus as soon as he had notice that the Holy Father S. Gudwal was entered into his confines, Capgrav. etc. gave great thanks to God for it: and out of his Treasury richly endowed a Church which this famous Bishop, devout Hermit and worthy Superior of Monks founded in a strange country: where he gave illustrious examples of all Christian virtues to the present age, and left a fragrant odour of his fame to posterity. 6. But before the said Church and Monastery were perfectly endowed, we find a relation of a wonderful fact of S. Gudwal. For Mevorus together with his wife being much stricken in years, had no children at all: When behold about midnight S. Gudwal appeared in a dream to the Matron, promising her that she should have a Son, which himself, as another parent to him in regard of education, would call by the name of Simeon. And Mevorus being informed of this made a promise, that the said son who was to be born, should both in his own person and with all his hereditary possessions be transcribed to the Monastery. A. D. 347. The event succeeded answerably to all their desires: for a son is born to Mevorus, he is called Simeon, brought up in learning, and made a Monk: And then it was that the Prince's possessions were conferred on the Monastery. It is very probable that this Monastery was seated in a confining part of Flanders near Ipre, where his memory to this day is with great devotion celebrated, and where a village called Ghelwelt seems to afford marks of S. Gudwal's name. 7. How long the Holy man lived there, is not expressed by the Writers of his life. Yet our martyrologue relates on the sixth of june, Martyr. Angli●. 6. junij. that he rested in our Lord with great Sanctity about the year of Christ four hundred and three: and the visions and wonders preceding his death are thus related by those who have written his life: 8. An Angel of our Lord from heaven appeared to him with a pleasant countenance, saying, O worthy soldier of God, may the joy of our Lord always increase in thee, and his peace continually remain with thee. Be ready prepared, for e'er long God will call thee out of this world, and thou shalt meet thy heavenly King with a palm of Victory. This celestial Messenger of God stayed with him a good space, and filled his soul with a spiritual sweetness known only to God. A second time another Angel appeared unto him, and said, I am Michael the Archangel, sent to thee from our Lord, by whose command I am to acquaint thee with what shall shortly befall. Behold I declare unto thee the hour of thy departure: for after ten days thou shalt joyfully issue out of thy prison of flesh, and escape out of the dungeon of this world. With inestimable gladness thou shalt meet thy heavenly King into whose presence we will bear thee, and he will receive thee with glory, enrolling thee among the Citizens and Courtiers of his kingdom. 9 It is said that his Mother and sisters were present and assisting at his death, being invited thither by the fame of his miracles: And after his departure, it seems they carried his body back with them into Britain. But afterward when the Pagan Saxons demolished the Christian Sepulchers in our Island, it was transported again into Flanders: for thus we read in his life: 10. The Holy man died the eighth day before the Ides of june: and his Body was buried in the Isle of Plet, or Plecit: where it remained many years, illustrious by many miracles: But barbarous people afterwards invading the Country forced the Britain's to fly into foreign regions, at which time the Brethren of the foresaid Monastery took up the sacred Body, and carried it with them over the Sea which divides Britain from Gaul; And travelling with this sacred pledge, at last they arrived at his own Monastery, where they reposed it. Where because it was not entertained with due honour, a certain Noble Marquis called Arnulphus appointed by God to be the instrument of the safety of many men, A. D. 346. removed it to the Monastery of Blandinium in Gaunt, together with the precious Relics of the famous Confessor Bertulpus, Which Translation was made on the third day before the Nones of December, when Clotharius reigned in France. On which day yearly to this time the sacred Body is carried in a solemn Procession. And what miracles were wrought several times during such Processions Capgrave relates. III. CHAP. III. CHAM 1. Constans quiets Gaul and comes into Britain. 2 3. A Synod at Sardica: where British Bishops come. 4. Gests of the Synod. 5.6. etc. Of Appeals to Rome, etc. 12.13. etc. S. Athanasius restored: and again banished. 15.16. Constans his death. 1. IN the year three hundred forty two, as Paulus Diaconus writes, A. D. 342. P. D●ac. l. 11. c. 18. great commotions began in the Roman Empire. For the Nation of the Franks settling themselves in Gaul used all hostility against the Romans. But this trouble was quickly appeased by the Emperor Constans, who coming out of Illyricum ●ought with and subdued them. After which he passed over into Britain, which usually followed the motions of Gaul. This appears from julius Firmicus, who in a Book dedicated to the same Emperor recounts this journey performed during the tempestuous season of Winter, jul. Firmic. de Error profan. Relig. c. 29. telling him that the Britain's at the unlooked for sight of him were affrighted into obedience. 2. Four yearts after this, upon occasion of great combustions especially in the Eastern Empire, A. D. 346. the two Emperors joined to call a Council intended to be Ecumenical. For the Eastern Bishops of the faction of Eusebius Bishop of Nicomedia Cheif-Pillar of the Arians, had condemned S. Athanasius in two Synods, at Tyre and Antioch. On the contrary julius' Bishop of Rome in a Synod of Italian Bishops received him into his Communion, notwithstanding the intercession of the Orientals, who sent to Rome their Decree of the condemnation of S. Athanasius. Whereupon a Schism between the Eastern and Western Churches being likely to break forth, ●heod●ret. h. l. 2. c. 5. to prevent it the Orthodox Emperor Constans earnestly solicited his brother Constantius ro join with him in calling a General Council, thereby to preserve inviolate the heritage of their Father's piety, by which he had established the Empire, destroyed Tyrants, and reduced to his obedience many barbarous Nations. A. D. 347. 3. Hereupon a Synod was assembled the year following at Sardica in Illyrium; Sozom. l. b. 3. c. 11. to which there came out of the Western Empire about three hundred Bishops: and out of the East only seaventy six. Now among the Western Bishops some there were who came out of Britain, Athanas. Apol 2. as S. Athanasius, in whose cause especially the Synod met, expressly affirms, naming one of them, to wit, Restitutus Bishop of London, who twenty years before had been at the Council of Nicaea to establish the Faith of the Consubstantiality of the Son of God. In which regard to treat more particularly of this Synods affairs appertains to our present History, for thereby will appear the conformity of the British Churches in those days to the Faith and Discipline of the Catholic Church. Vid. Epist. Syn. Sardic. op. Athanas. Apol. 2. 4. For as much therefore as concerns the Acts of this Synod, the principal was a confirmation of Faith established in the Council of Nicéa: Next the declaring the innocence of S. Athanasius, Marcellus, Asclepas and other Orthodox Bishops persecuted and chased from their Sees by the Arian faction, together with the deposition and excommunication of their adversaries. Then succeeded a condemnation of those Eastern Bishops which deserted the Synod, and made a Schismatical Assembly at Philippopolis near Sardica, where they likewise published Decrees and Canons in contradiction to the lawful Synod. 5. Then touching matters of Discipline established in this holy Synod, the most considerable was the confirming by an express Canon the lawfulness of Appeals, that is, Petitions for Revisions of Episcopal causes From all other Churches both Eastern and Western to the See Apostolic of Rome. The form of which Canon is as followeth: 6. Osius Bishop said: This must likewise necessarily be added, C●nc. Sardic. Can. 3. That it may not be lawful for Bishops to pass out of their own Province into another Province in which there are Bishops, unless peradventure they be invited by their Brethren, lest they should seem to shut the door of Charity. But if it happen that in any Province a Bishop have a contention against his Brother Bishop, one of the two may call out of another Province a Bishop to judge the cause. But if any Bishop shall be judged (and condemned) in any cause, yet thinks his cause to be good: In this case to the end the Council may again be renewed, if you please let us honour the memory of S. Peter the Apostle, that those who have examined the cause may write to julius' Bishop of Rome, and if his sentence be that judgement ought to be renewed, let it be renewed, and let him appoint judges. But if he shall approve the cause to be such as that those things which have been acted in it shall not be again reiterated, what he decrees herein shall be confirmed, if such be all your pleasures. The Synod answered, This pleases us. Ib. Can. 4. 7. In pursuance of which, there was added this following Canon: Gaudentius Bishop said: If you please, let this be added to this Decree which thou hast pronounced full of Sanctity: That when any Bishop shall be deposed by the judgement of neighbouring Bishops, and shall publicly declare that his intention is to plead his cause in the City of Rome: after such an Appeal of a Bishop who seems to be deposed, let not another Bishop be ordained in his chair, till his cause be determined in the judgement of the Bishop of Rome. 8. Moreover to provide against tedious delays of causes, Ib. Can. 7. and incommodities of transporting witnesses to Rome with excessive charges, etc. the Holy Synod thought fit to adjoin another Decree in this form: Osius Bishop said, It is the pleasure (of the Synod) that if a Bishop be accused, and that the Bishops of that Region assembled together shall give judgement against him, and depose him from his Degree; in case he who is deposed shall appeal, and have recourse to the Bishop of the Roman Church, with a desire to be heard before him: if the said Roman Bishop shall think it just to have the examination of the cause renewed, let him be pleased to write to those Bishops which are in a neighbour and confining Province, signifying that they should diligently examine the matter, and determine the cause according to truth and justice. But if the Bishop who desires his cause may again be heard, shall by Petition move the Roman Bishop, to send from his own presence (è latere suo) a Priest to hear and judge the cause, it shall be in the power and liberty of the Roman Bishop to do as he pleases and thinks most convenient. And if he shall resolve to send persons, having his authority from whom they are sent, to be present in judgement with other Bishops, this shall be left to his own pleasure. But if he think sufficient that the Bishops (of the said Provinces) put an end to the controversy, let him do what in his most wise counsel he shall judge most expedient. 9 Thus was the matter of Appeals or Revisions regulated in this holy Synod: at which were present no fewer than thirty African Bishops, named by S. Athanasius in his Apology. So that it may seem wonderful how the same cause of Appeals could afterward in the next age be questioned by their successors. But the true ground hereof was, that the Donatists had by their subtlety and malicious diligence abolished all the Copies and true Acts of the Council of Sardica through afric, in the place of them substituting the Acts of the Antisynod celebrated by a few Eastern Bishop at Philippopolis, under the title of the Synod of Sardica: And their motive was, because in the Epistle of that false Council the Arian Bishops made mention of Donatus the Donatist Bishop of Carthage. This appears by comparing several testimonies of S. Augustin, August. Epist. 163. as where in a certain Epistle he says, Fortunius the Donatist showed me a certain Book, out of which he pretended to demonstrate that the Council of Sardica had written to the Bishops of Africa of the Communion of Donatus. A. D. 353. And ● little afterward he saith; Ibid. Then having taken the Book, and considering the Decrees of the said Council, I found that S. Athanasius and other Catholic Bishops, yea and julius Bishop of Rome no less Catholic then they, had been condemned by that Council of Sardica: hereby I was assured that it was a Council of Arians. 10. These Decrees touching the Supereminent authority of the Bishop of Rome, though they were not presently received in the East, by reason of the discession of the Eastern Arian Bishops, yet afterwards in the Council of Constantinople in Trullo, called Quino-Sextum, they were expressly admitted. And no show of doubt can be made but that the British Bishops carried back with them these Decrees into Britain: by which their subordination to the Roman See was evidently declared. 11. A forth Canon was likewise there established to restrain the frequent repair of Deacons sent by their Bishops to the Emperor's Court (ad Comitatum▪ Conciae. Sardicius can 10. ) in the regulating whereof a particular honour was attributed to the Bishop of Rome: for thus runs the Canon, If any such come to Rome, as hath been said, Let them present their Petitions to our most holy Brother and fellow-bishop of the Roman Church, that he may first examine whether they be honest and just, and consequently afford his diligence and care that they may be carried to Court. All the Bishops said, that this pleased them well, and that the counsel was honest Then Alypius Bishop said, If such men undertake the incommodities of a long voyage for the causes of pupils, widows and such as are unjustly oppressed, they will have just reason to do so: But now they repair thither to make Requests for things which without casting an odious envy on us, and which deserve reprehension, can not be granted, therefore there is no reason that such should be permitted to go to the Court. A. D. 34●. 12. The Synod being dissolved, the Emperor Constans employed his utmost diligence and authority in the execution of its Decrees. And whereas the chiefest difficulty was concerning the restitution of S. Athanasius to his See, for the Eastern factious Bishops who had made a discession from the Council, had used means to obstruct his return: Hereupon Constans wrote to his Brother for his restitution, Socrat. ●ist. Eccles. l. 2. c. 18. adding withal by way of menacing, that if he should refuse to effect it, he must know for certain, that himself would come thither, and in despite of him, restore the Banished Bishops to their Sees. Thus writes Socrates out of the Emperor's letter. 13. Now what effect this intercession of the Emperor Constans had, the same Historian thus continues to relate: Id. ibid. Assoon as the Eastern Emperor understood these things he conceived in his mind no small grief. Whereupon assembling many Eastern Bishops he declared to them how difficult a choice was offered to him: and asked their counsel what he should do. Their answer was, That it was much better to allow Athanasius the administration of his Church, then to hazard a Civil war. Hence it came to pass that the Emperor constrained by mere necessity sent for Athanasius to come to him. 14. The year following therefore Athanasius returned into the East, A. D. 349. being recommended to the Emperor by letters written in his behalf by Pope julius. He was at first received with some kindness by the Emperor Constantius: and at last permitted to return to his See at Alexandria. 15. But his abode there was very short: A. D. 350. for the next year he was again expelled by the practices of his implacable enemies the Arian Bishops, whose power became in a manner boundless by the death of the Orthodox Emperor Constans: Who by the conspiracy of Magnentius, Chrestius and Marcellinus, principal Officers of his, Aur. Victor. was slain at Helena a town of France near the Pyrenean mountains, whither he fled having been informed that Magnentius had taken on him the Imperial Purple. There was a common report that Constans had received a Prediction, that he should die in his Grandmothers bosom: which was fuffilled by his murder in a town called by her name▪ 6. His death was deservedly much bewailed by S. Athanasius, Athanas. Apolog. not so much for the Protection, and favours showed to himself, as for the grievous calamity which by his loss befell the Orthodox Faith, in danger to be oppressed by the Arian Emperor Constantius, who remained sole Governor of the Roman Empire: though before he could quietly enjoy it▪ two Tyrants were to be oppressed. The one was Vetrannio, who had formerly governed Britain and afterwards Illyricum, where being Perfect he was proclaimed Emperor by his soldiers: but within a few days was deposed by Constantius, who not only spared his life, but allowed him in his old age a retreat full of abundance ad pleasure. The other was Magnentius, who took the Title of Emperor at Austun (Augustodunum) in France, A. D. 355. and held it three years, till by the loss of a battle he was forced to kill himself. IV. CHAP. IV. CHAP. 1. Constantius his Pride: he persecutes the Faith. A false Council at Arles. 2.3. Pope Liberius his constancy. 4.5. His fall: and rising. Of Felix an Antipope. 1. COnstantius after this Victory would be called Emperor of the whole world, & as if he had beme exalted to a degree above human mortality, he assumed the impious title of his eternity: And which was yet worse, all this Pride & power he extended to the oppression of the Catholic Faith, A. D. 355 & establishing of the Arian Heresy. For which purpose he used his utmost endeavour to pollute therewith the Western Churches also. For commanding a Council to be assembled at Arles in France, A. D. 353. he by violence extorted the suffrages of the Bishops to favour his Heresy and condemn S. Athanasius, drawing into the same impiety also the Legates of Pope Liberius, who newly had succeeded julius. So that unless Liberius had expressly protested against their Sentence, he would deservedly have incurred the same suspicion. A. D. 354▪ 2. On the contrary whilst Constantius remained in France, Liberius more than once solicited him by Legates and Epistles in the behalf of S. Athanasius, complaining that the suffrages of Bishops were mercinarily sold according to the Prince's inclination. He wrote likewise to S. Eusebius the famous Bishop of Vercelles, exhorting him to courage in maintaining the Catholic Faith, and opposing himself to the violence of adversaries. A. D. 355. 3. Whereupon Constantius, perceiving that Pope Liberius his defending of S. Athanasius rendered unproffitable the Sentences of his Synods packed against him, used all possible endeavours to win him by promises and favours to his party. Athanas. ad solitar. But these allurements proving uneffectuall, he sent for him: and Liberius being come to his presence, used great liberty of speech to him, as S. Athanasius relates: protesting his readiness to suffer all things, rather than from being a Christian to become an Arian. At which the Emperor being highly offended, sent him into banishment to Beraea a City of Thrace. Theodoret. hist. l. 2. c 16 Whereto he cheerfully submitted, and would not accept five hundred crowns, which the Emperor sent for his maintenance. Into whose place was substituted a certain Roman Priest called Felix, one who though in judgement a Catholic, yet condescended to communicate with the Arians. A. D. 357. 4. Liberius continued in his exile little above two years, but returned with as much infamy as he had submitted to it with glory. For wanting constancy to support the tedious delay of his banishment, he yielded at last to the condemnation of S. Athanasius, and subscribed likewise to a Confession of Faith framed in a Synod at Sirmium, in which though there was nothing heretical, yet the word of Consubstantiality not being expressed in it, his subscription was scandalous, arguing an unlawful compliance with the Arians. 5. But being returned to Rome, he broke off all commerce with the Arians, rejoined himself to S. Athanasius his Communion, and to demonstrate the Orthodoxnesses of his Faith, in an Epistle to him recorded by S. Athanasius himself, ●p. Athanas. post epist. ad ●pictet. he wrote thus, Our Confession, most beloved Athanasius, is that the Word is the Son of God, being according to his Nature begotten of God his Father, not created, he is God his Father's colleague in his Empire, and obtains an endless kingdom for infinite ages. Amen. V. CHAP. V. CHAP. 1. Gratian Propretor of Britain: deprived. 2.3 etc. His Successor Martinus, a just man: Cruelty of Paul the Notary. Martinus kills himself. 1. WHilst Constantius in the west thus afflicted the Catholic Church and Faith, A. D. 355. the Propretor of Britain was Gratian, Father of Valentinian who was afterward Emperor. He was raised from a vile original to that high degree for his courage and virtue. He was called by a mock-name Funarius the Rope-man: because in his younger age having been a seller of ropes, Aur. Victor. in Valentinian●. he was of such strength that five soldiers could not with their joint forces wrest a rope out of his hands. This Gratian having incurred Constantius his displeasure by favouring the faction of Magnentius, was deprived of his Office and Estate. 2. There succeeded him in the Government of Britain Martinus: a Propretor who governed this Island with great justice and kindness to the Britain's. But his Government and life lasted not long, being interrupted upon this occasion. 3. The Emperor Constantius being a Prince extremely suspicious, A●m. Macellin. l. 14. c. 12. employed several Officers to search out all such as were guilty of any practices against him. Among these there was one called Paul a Notary, very acceptable to him for his malicious diligence and sagacity in exploring such matters: who was therefore sent into Britain to bring over in chains such soldiers as had intermeddled in the conspiracy of Magnentius. This employment the Notary executed, with such horrible cruelty and injustice, that the Praetor Martinus not able to continue a spectator of it, first by way of entreaty endeavoured to avert the miseries of a world of innocents': and this being unsuccessful, he protested he would leave the Province. Paul being extremely incensed hereat, out of a fear lest if he should surcease his cruelty, the Emperor would impute it to want of zeal in him, he by his subtlety (for which he had the Surname of Catena, or a Chain, given him) involved the Praetor himself also in a suspicion of the same guilt and treason. And being very earnest to seize upon him and put him in fetters with the rest, Martinus in his own defence set upon Paul with his sword, and wounded him, yet with so remiss a blow, that the wound did not prove mortal: whereupon he turned his sword upon his own breast: A. D. 359. and thus died this most just and merciful Praetor for endavouring to divert the calamities of a multitude of miserable innocent persons. VI CHAP. VI CHAP. 1.2.3.4. Council of Ariminum. Wherein were British Bishops: poor but generous. 5 6 etc. The Council at first constant and Orthodox. 10. It is tyrannised over. A. D. 359. 1. THE year of our Lord three hundred fifty nine was blackened with a public scandal, the greatest that ever exposed the Church both to danger and infamy: and that was the great Council of Ariminum, assembled by the authority of the Arian Emperor Constantius, with design to abolish the Faith of the Consubstantiality of the Son of God. Concerning which Council, Sulpitius Severus gives this relation: S●lp. Sever. Hist. lib. 2. 2. Constantius, saith he, commanded a Council to be assembled at Ariminum a City of Italy: and withal laid this injunction on the Perfect Taurus, that when the Bishops were met together, he should not permit them to depart till they had all consented in one Faith: promising him the Consulship if he effected this. Sending therefore his Officers through Illyricum, Italy, afric, Spain and the Gauls (under which was comprehended, Britain, as being governed by the same Perfect:) they summoned and drew together out of the Western Empire to Ariminum more than four hundred Bishops. 3. To all these the Emperor commanded that allowance for provisions and lodging should be given. But that seemed an unseemly thing to our Bishops of Aquitain, Gaul and Britain: and therefore refusing the public allowance they chose rather to maintain themselves at their own costs. Only three Bishops which came out of Britain, being destitute of subsistence from their own Sees, were content to make use of the Emperor's liberality, for they refused the contribution which the rest of the Bishops offered to them, esteeming it more becoming their dignity and Sanctity to be a charge to the public Treasure, then to particular persons. 4. This passage (saith the Author) I myself heard related by our Bishop Gavidius and he told it by way of reprehension and diminution of them. But I am quite of another opinion, and esteem those British Bishops to deserve great commendation, first for that they had devested themselves of all propriety: and next that they chose rather to be obliged to the Emperor's Exchequour, than their Brethren for their maintenance: In both which regards they left an example worthy to be praised and imitated. 5. When the Bishops were assembled, the Emperor's letters were in the first place publicly read, by which he took on him to prescribe Laws unto the Synod what they should do, and what they should forbear. Ap. Hilar. in fragm. lib. 2. For, saith Saint Hilary, he severely enjoined them to determine nothing which might touch the Eastern Bishops, but only themselves: And in case they should transgress this his order, he declared a Nullility in their proceedings. He commanded them withal that having finished their Decrees▪ they should send them to Court by ten Bishops ch●sen by common consent. In the Inscription of which Letter it is observable that he writes himself by the Name of Constantin, not Constantius. 6. But notwithstanding these threats the Holy Bishops courageously performed their Duty. For, as the same Holy Father relates, Id ibid. they confirmed the Nicene Creed, forbidding any addition or diminution thereof: Protesting that they would never depart from the Faith which they had received from God the Father by the Prophets, and our Lord jesus Christ, which the Holy Spirit taught in the Gospels and writings of the Apostles, according as was delivered by Tradition of the Father's succeeding the Apostles to the times wherein the Controversy was debated at Nicaea against a Heresy which then arose. To this Definition all the Catholic ●ishops in the Synod unanimously agreed. 7. In which Definition it is observable, that though it was grounded on the Holy Scriptures, yet those Scriptures are interpreted by the successive Tradition of the Church. Whereas on the contrary the faction of a few Arian Bishops separatedly framed a Decree, which according to the almost uniform practice of Heretics, was pretended to agree with the simple words of Scripture, interpreted by themselves. For thus writes Saint Athanasius: Athanas▪ l d● Synod. In a Creed made by them they professed the Son of God to be like to the Father who begot him: whose generation according to the Scriptures no man knows but the Father only. As for the word Substance, it being simply set down by the Fathers, not understood by the people, and occasioning great scandal, in a much as it is not expressly contained in Scriptures, they decreed that it should be quit abolished, and that for the future no mention should be made of the Substance of God, because the Holy Scriptures have never mentioned the Substance of the Father and the Son. But we say that the Son is in all things like to the Father, as the Holy Scriptures do say and teach. 8. The same Father adds, that when these Arian Bishops, of which Valens and Vrsacius were chief, saw that they could not impose upon the Western Bishops, they then said, We came to this Meeting, not because we stand in need of a Faith: For we have a faith sound and orthodox▪ Id. ibid. but that we might confound those who contradict the Truth, and would introduce Novelties into the Church. And thereupon they separated themselves from the rest of the Council: which with unanimous suffrages pronounced Valens, Vrsacius, Germinius, Auxentius, Caius and Demophilus to be Heretics, and excluded from the Communion of the Church. Id. ib. 9 Which done, the Council by a common Letter informed the Emperor of all these things: In which Letter there is this memorable passage: that whereas the Arian Bishops, to induce the Catholics to comply with them, used this argument, That Unity and peace would be restored to the Church, in case they would relinquish that one word, Substance: the Catholic Bishops there wrote, It is not, as Vrsacius and Valens affirm, that peace will ●ollow by the Subversion of things which are just and true. For how can those men behave themselves peaceably, who quite take away peace? On the contrary more contentions and disturbances will spring up both in other Cities, and particularly at Rome. And in conclusion they begged leave of the Emperor that the Council might be dissolved, considering the poverty, age and infirmity of many of the Bishops in it. 10. Constantius perceiving how unsuccess'full his Design was of introducing his Arian Misbeleif into the Western Churches, broke forth into open tyranny: some of the Catholic Bishops he caused to be shut up in prison, others he afflicted with famine and all manner of opprobrious usage, not suffering any to depart, till he had compelled them to subscribe to a Form of Belief, wherein though nothing Heretical was expressed, yet the true Faith was at least dissembled, and consequently the Arian faction prevailed in power through the whole Empire. VI CHAP. VI CHAP. 1. julian made Caesar. 2.3. Lupicinus Governor of Britain recalled Gumoharius succeeds him. 4 The Scots invade Britain: Now first named. 1. COnstantius to disburden himself of some part of the cares of the Empire did in the year of Christ three hundred fifty one create Gallus the Son of his Uncle Annilalianus Caesar, & gave him to wife his sister Constantina, sending him into the Eastern parts to govern there: But three years after, for his cruelty and other enormous crimes he caused him to be imprisoned, and his head to be cut off. And the year following he assumed into the same dignity of Caesar and Successor in the Empire julian younger Brother to Gallus, D. A. 361. afterward called the Apostate, whom he sent with an army into Gaul, to repress the eruptions of the Franks and other Germane Nations. 2. In the fourth year of his Government troubles arising in Britain, A. D. 360. he sent over Lupicinus to compose them. These troubles were caused by the excursions of the barbarous Nations, Am. Marcellin. l. 20 c 1. the Picts and Scots, saith Marcellinus, which wasted with all cruelty the Northern Provinces bordering on them. Lupicinus therefore strengthening his Army with auxiliary companies of the Heruli, Batavians and Maesians, in the midst of Winter took shipping at Bulloign (Bononia) in Gaul, and landed at Richborow (Rutupiae) a Sea-town on the other side: from whence he marched to London, there intending to advise how to proceed. 3. But he was not permitted to perform any considerable exploit against the enemies, by reason that julian proclaimed Emperor by his Army was jealous of him, lest if he should be informed of his rebellion against Constantius, he should practise his Army against him. Whereupon stopping all passages from Gaul into Britain, he recalled Lupicinus and in his place sent for General of the British Army, Gumoharius. 4. But neither did he do any thing worthy of memory, for notwithstanding any opposition of his the Scots, a people which came out of Ireland, rooted themselves so firmly in the Northern parts of this Isle, that daily increasing, they in after ages established a Kingdom there to themselves and posterity to this day. Hereto pertains that passage of Giraldus Cambrensis, Giral. Cambr. Top●gr. H. b. dist. 8. c●6 ●6. It must be observed, saith he, that when Nele obtained the Monarchy of Ireland, the six sons of Mured King of Ulster passing over in a considerable fleet, possessed themselves of the Northern parts of Britain. Whence a people descending from them, called by a peculiar name, Scots, do inhabit that co●●er to these times. Now this Prince called Nele, the Monarch of Ireland, reigned in the days of the Emperor Constantius, as Bishop Usher collects from the nameless Author of the Life of S. Patrick. Which if it be true, than it is probable that the irruption of the Scots and Picts mentioned by Marcellinus, was the same which Giraldus speaks of. And it is very likely that among the six sons of Mured, the eldest was that Reuda of whom S. Beda writes, saying, In process of time Britain, after the Britain's and Picts, received a third Nation of Scots, Bed. hist. l. i. c. 1. who seated themselves in the country of the Picts. These coming out of Ireland under the command of their Captain Reuda, partly by friendship, and partly by the sword possessed themselves of those seats, which they hold to this day. And from this their Captain Reuda, they are called Dalreudini. 5. This is the first time that mention is made of the Nation of the Scots by any ancient Author: Which argues that in this age they first came into Britain. Yet, saith Camden, Camden. in Scotis. it was a good space of time before they enlarged their Seats beyond the corner of which they first, took possession. But afterwards they invaded the Picts, and in many battles almost wholly consumed them, about the time that the Kingdom of Northumberland, by the incursions of the Danes, and civil contentions was in a manner utterly ruind. And after that time, all the Northern part of Britain took the name of Scotland. VII. CHAM VII. CHAP. 1.2. British Bishops Orthodox: S. Hilaries Epistle to them. 3.4. Of Restitutus Bishop of London. G●ld in Excid. Brit. Bed. hist. l. 1. c. 8. 1. THough our ancient Historian Gildas, and after him S. Beda do relate that Catholic peace and Unity remained in the British Churches from the time of Diocletians persecution till the age in which the Arian impiety raged, whereby it may seem that they began to be infected not long after the Council of Ariminum: Yet that this infection did not spread much in this Isle in those days, appears by a Letter of S. Hilary about the year of Christ three hundred sixty one to the Germane, A. D. 361. gallic and British Bishops in answer to one sent from them to him during his tedious Exile caused by the Arian Bishop of Arles, Saturninus, who circumvented the Emperor Constantius by false suggestions against this holy Bishop, and induced him to banish him out of Gaul into Phrigia and other Eastern countries. 2. In which letter he congratulats with this Island for its freedom from the poison of Arianism, Hilar. in fr●gm. for their refusing to accept an Heretical Profession sent from the Council of Sirmium, which they moreover courageously condemned, notwithstanding all the practices and threatenings of their neighbour Saturninus to intimidate them. Which constancy of theirs was so famous almost all the Empire over, that their example induced some even of the Eastern Bishops to be ashamed of their Heresy. Moreover in the same letter he satisfies their enquiry touching the opposition of the Arians against the Catholic Faith, declaring the principal grounds and arguments on which they built their impiety: and testifies his great joy for that they professed their Communion with him though a banished man, which they refused to the Arian Bishops of Gaul. 3. Among these Orthodox British Bishops to whom S. Hilary wrote, several Authors mention the name of the old Bishop Restitutus, Bishop of London, who about forty six years before had been present at the first Council of Arles. Neither is it at all incredible that he should be alive at this time: Since we find Osius of Corduba who presided in the Council of Nic●a, Sardica, and Sirmium, to have lived above a hundred years, though Spain his country generally produces not so long-lived persons as Britain. To this Restitutus the Centuriators of Magdeburg from Bale attribute the Writing of Several Epistles to S. Hilary: and Pitsaeus reckons him among the Illustrious British Writers, affirming that he left behind him one Book of Epistles to the same Father. 4. It was about this time that the said Restitutus died: Magdeb. Centre 4. f. 1294. whose Successor in the Bishopric of London was Theodowin, renowned in History by his name only, and See. VIII. CHAP. VIII. CH. 1.2. Of S. Kebius taught by S. Hilary. 3.4. Made Bishop of Anglesey etc. 5.6. Goes into Ireland: baptises S. Albeus etc. and returns. 1. ANother illustrious proof of the purity of the Faith of the British Church was S. Kebius, A. D. 361. sirnamd Cor●nius, Son of Solomon Duke of Cornwall: who is reported to have undertaken a journey into Gaul to S. Hilary newly returned from Exile, to be more perfectly instructed by him in the Catholic Faith: Which journey Pitseus says was occasioned by the unhappy springing up of the Arian Heresy in Britain. 2. Capgrave in the Life of S. Kebius says, that he abode several years with S. Hilary, ●apgrav. in Kebio. improving himself in learning and Sanctity: whereto God gave testimony by conferring on him the Grace of Miracles, so that he gave sight to the blind, cleansed the Leprous, and healed those who were dumb, sick of the palsy and possessed with Devils. 3. The same Author, together with our other Historians Leland, Pitsaeus, Spelman etc. affirm that after some years the Holy man was admonished by an Angel to return into his own country whereupon being consecrated a Bishop by S. Hilary, he placed his See in the Isle of Anglesey (or Mona:) and by his holy example and sound Doctrine instructed the Venedotae and Monudes, northern people of Wales. It is said likewise that being arrived in Britain, he was requested to come and undertake the Principality of Cornwall: but utterly refused to accept any worldly authority or power. 4. After these things, saith Capgrave, Kebius with ten of his Disciples, Ap. Capgrav. ibid. who were Monks, descended into the meadow of King Ethelic, pitching his tent there. Whereupon the King sent to inquire who they were that durst presume to enter into his meadow. The Messenger returning told him that they were Monks. Whereupon the King presently arose with all his family, intending to cast those Monks out of his country: but in the way he fell from his horse which died, and the King with all his followers were struck with blindness. Then did the King prostrate himself on his face before S. Kebius, devoting himself entirely to God and his servant Kebius: and immediately by the holy man's prayer they were all healed. After this the King gave to the man of God two Churches: who having given the King his benediction retired to Menevia (afterward called S. David's:) from whence he sailed over into Ireland, where having built a Church in a certain Island, he remained there four years. In vit. S. Albei ap. Vsserium in Primord. 81. 5. Very probable it is that this S. Kebius was the fame British Priest who baptised the Irish S. Albeus: For in the Life of that Saint recorded by Bishop Usher we read this passage; Lachanus gave the Holy Child to certain Britain's, who brought him up with great cure, giving him the Name of Albeus, because he was found alive under a rock, and the Grace of God was with him. After these things there came thither a certain British Priest, sent by the See Apostolic into Ireland, many years before S. Patrick, to sow the Faith of Christ there. But the Irishmen being Pagans, would not receive him, nor believe his Doctrine, except a very few. He came then to the Inhabitants of Munster, where he found the Holy child Albeus praying in the open air with his eyes raised up to heaven, that the true Faith might be revealed to him, and saying, My desire is to know the Creator of all things, and to believe in him who made heaven and earth and all creatures in them: For I know that the Elements were not made without a skilful Workman, neither could any man produce these things. When the holy child had thus prayed, the said Priest who overheard him, saluted him and according to his hearts desire instructed him in all things: which having done he baptised him, continuing the same name of Albeus to him. 6. Besides S. Albeus, the Ecclesiastical Monuments of Ireland record several other persons converted and baptised by the same Holy British Priest, as Meclarus and Kiaxanus, persons eminent in Sanctity, and illustrious for the number of their Disciples: All which moreover were exalted to Episcopal dignity before S. Patrick's arrival there. Which they esteem no disparagement to his Apostleship, which began in the year four hundred and thirty. 7. After some years' abode in Ireland, the Holy Bishop Kebius returned to his See in Anglesey, where he died in the year of Grace three hundred and seaventy. The place of his burial seems to have been among the Ordovices, in Denbighshire. For in the Story of S. Winefred written by Robert Abbot of Shrewsbury we read that the Holy Virgin was buried near to the Sepulchers of Chebaeus and Senanus at a place called Gwetherns (Witheriacum) in the western part of Denbighshire. Which S. Chebaus, was no doubt the same with this our S. Kebius, An illustrious Monument of whose Memory is still remaning in Anglesey, where, saith Camden, the Holy Promontory looking towards Ireland, Camden. Monâ insole Vulgarly called Holy-head, is by the Natives named Caër-Gubi, from Kebius à Holy man and Disciple of S. Hilary Bishop of Poitiers. Neither is S. Hilary himself forgotten there, his memory being preserved by another Promontory called Hilary-point. IX. CHAP. IX. CHAM 1.2. etc. Of S. Patrick: the place and time of his Birth: His Parents etc. 1. THE same year in which S. Hylary retuned into Gaul from banishment (at which time S. Kebius repaired to him) was illustrious likewise for the Birth of the great Apostle of Ireland S. Patrick. A. D. 361. True it is that among our Ecclesiastical Historians there is great Variety as in the number of the years of his life, so consequently in fixing the year of his Nativity. But the series of his Life and Gests seems to be more exactly computed by William of Malmsbury, Adam of Domerham and john a Monk, Gul. Malmesbur Adam 〈…〉. who have written his life more accuratly than any, out of the Ancient Records of Glastenbury, and Probus who wrote the same presently after his death. And by their account, ascribing to S. Patrick's life one hundred and eleven years, and fixing his death in the year of our Lord four hundred seaventy two, his birth must fall on this year three hundred sixty one. 2. Now though some Historians, and among the rest Matthew of Westminster, and Baronius likewise, do affirm that he was born in Ireland, yet the greater number, and those externs also, do acknowledge him a Britain: neither is this denied even by the Irish Writers themselves. 3. But there seems some difficulty in assigning the particular Province in Britain where he was born▪ Bishop Usher is of opinion that the place of his Nativity was a Town called Kirck-patrick situated between the Castle of Dunbritton and Glasco, Vsser. in Primord. f. 8.9. where the Romans anciently cast up a rampire to exclude the barbarous Caledonians and Picts. And hereto he adds this observation, At this day (saith he) the ancient limits of the Provinces being changed, so as that the Castle of Dunbritton does not now, as formerly, belong to the region of the Britain's, but Scots: hence probably it has happened that some have affirmed S. Patrick to have been a Scott. 4. This conjecture of so learned a Writer, though it confirms our position that S. Patrick was by birth a Britain, yet mistakes in the particular Province. For it was not in the Northern parts of Britain that he was born, but in the South-west coast among the Dimetae dwelling in the Province called Penbrockshire, as besides Stanihurst a learned Irish Antiquary, it is asserted by our Learned Camden. The words of Stanihurst are these, Stanihurst. ap. Harae●●. 17. Mart. In the year of our Redemption three hundred sixty one a certain honourable and virtuous person called Calphurnius, or Calphurinus had by his equally virtuous wife, whose name was Conchessa, a Son, who at his Baptism was called Suchar or Socher; which name afterward was by S. Germane Bishop changed into Magonius: and in conclusion by Pope Celestin he was named Patrick. Now Patrick was born in a territory of Britain lying by the Sea, which anciently was named Triburnia, or Eiburnia. This is a place of the Dimetae in Penbrockshire, called by Ptolemy the Promontory of the Octopitae, and at this day S. david's or Menevia (Menew. Girald. etin. ●●mbr. l. 2. c. 1. ) A country this is stony and barren (saith Giraldus Cambrensis) neither clothed with woods, nor divided with rivers, nor adorned with meadows: but ●n all sides exposed to winds and tempests. Notwithstanding this rude unfruitful place, Camden in Dimetis, or Penbrokshire as Camden relates, was the retreat and dwelling of persons eminent in sanctity. For Calphurnius a British Priest, as we find in our Ecclesiastical Records, in a valley of this country called Rosina had by his Wife Concha the Sister of S. Martin Bishop of Tours a Son called Patrick the Apostle of Ireland: And also David a most Religious Bishop removed his archiepiscopal See from Caer-leon (Isca Legionum) in Monmouthshire to Menew, which is the remotest corner of this Region. 5. In these testimonies we find not only the place of S. Patrick's birth, but the names of his parents also. All which though with some variety is confirmed by S. Beda, Bed. 3 tom. in vit. S. Pat●icij. who writes thus: S. Patrick, who was also called Sochet, was by Nation a Britain: Where after great tribulations suffered in his youth, he became an instrument of salvation to his nation and country. He was begotten in Britain by his Father Calphurnius a Deaton, who was the Son of Potitus a Priest: and his Mother's name was Concha. The place of his birth was a village called Bannava in the Region of Triburnia, not far distant from the Western Sea. Which village we find was unquestionably situated in the Province of Neustria, where anciently Giants are said to have dwelled. Thus writes S. Beda from Probus the first Describer of S. Patrick Gests. 6. Now whereas Calphurnius the Father of S. Patrick is said by some to have been a Priest, or more truly by S. Beda, a Deacon: we are to understand that according to the Ecclesiastical Laws and custom of that age, his Father after receiving holy Orders professed continency, as S. Hilary of Poitiers and S. Restitutus Bishop of London likewise did. 7. And as for S. Patrick's Mother, called Conches or Conchessa, she was Sister, or rather, as Bishop Usher judges, daughter to the Sister of the famous S. Martin Bishop of Tours, Vsser. in Primord. fol. 8●2. who flourished gloriously in this age; and who according to Sulpitius Severus his computation was at this time in the forty fifth year of his age. Sulp. Sever. in vit. S. Martini c. 1. He came out of Pannonia (Hungary:) descended from parents, saith the same Author, according to worldly dignity of no mean degree. Thus much of the Birth, country and Parents of this glorious S. Patrick: of whose wonderful Gests we shall in prosecution of this History have frequent occasion to treat. X. CHAP. X. CHAP. 1.2.3.4. etc. julian succeeds Constantius: Becomes an Apostate and Persecutor. 7. etc. Is slain: to whom jovian succeeds: and restores Christianity. 10. jovian dying, Valentinian is chosen Emperor. 1. COnstantius in the five and twentieth year after his Father Constantins' death, and in the eleaventh after the death of his Brother Constans, died of a fever at Mopsuestia in Cilicia, to whom julian formerly created Caesar by him, succeeded in the Empire, which he polluted by his infamous Apostasy. 2. He had from his infancy not only been bred in the Profession of Christianity, but was likewise inscribed in an inferior Ecclesiastical Degree of Lector: but being of an inconstant curious disposition, and unfortunatly falling into the acquaintance and friendship of certain Pagan Philosophers and Magicians, he was perverted by them: And though during Constantius his life he dissembled his change, yet being possessed of the Empire he publicly professed not only a defection from the Christian Faith, but an implacable hatred of it, and resolution to employ all the power of Earth and Hell to destroy it. 3. The first proof hereof he gave, as S. Gregory Nazianzen witnesses, Greg. Naz. in Orat. 1. cont. julian. in taking away that famous Labarum, or Imperial Ensign of the Cross, which in constantin's and Constantius his times leading their Armies had given them assured victories: in place whereof he restored the Images of the Heathen Gods and Devils, together with the representations of Eagles, Dragons, Wolves, Minotaurs, etc. which the soldiers were commanded to adore. 4. Moreover, Suid verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. saith Suidas, he endeavoured to abolish all other monuments of the Holy Cross: insomuch as he caused to be digged out of theearth a representation of the City of Constantinople on the top whereof Constantin had caused the Cross to be fixed, A. D. 364. to denote the felicity of that New City. And his custom was both in words and Writing to object to Christians, by way of ignominy, their Veneration of the Holy Crosse. For this speech of his is quoted by S. Cyrill of Alexandria, O wretched Christians, Cyrill. Alex. l. 6. c●nt. julian. said he, you have left off to adore and worship those shields (Ancilia) which the great God jupiter Father of Mars let fall from heaven, to be a real, not verbal pledge of his perpetual protection to our City, and which are still kepd in it: Instead of which you adore the wood of the Cross, painting images of it on your foreheads and before your doors. Thus julian censures the Rite of the Ancient Church, and of all the faithful in his time, who on all occasions expressed their Veneration of that blessed sign and instrument of our Redemption. 5. With the same malignity he sought to abolish all other Sacred images and Statues erected in several places to preserve the memory of past Divine benefits, as likewise the Relics of former Saints and Martyrs. Thus Sozomen relates how he caused to be thrown down the miraculous Statue of our Saviour, Sozom. hist. l. 5. c. 10. which the devout woman, who had been cured by him of an issue of blood, had raised at Caesaréa Philippi: in the place whereof the impious Apostate erected his own. But immediately fire from heaven divided his Satue in the midst, throwing to the ground the upper half, which remained till the Historians days all black, as things struck with lightning use to be. Id. l. 5. c. 12. 5. The same Author likewise recounts how the same Impious Emperor consulting a certain Oracle at Daphne near Antioch, and the Devil which used to speak in it remaining mute, only being able to signify that the Body of the holy Martyr Babylas hindered his speech: julian caused the Sacred body to be removed from thence into the City: which the Christians performed with great solemnity, singing Psalms all the way, specially those wherein Idolatry is derided, to the infinite indignation of the Emperor, who thereupon caused many of them to be tortured, but by the intercession of the Holy Martyr their torments were miraculously converted into pleasure. Chrysost. orat. 5 ●ont. Gentiles. The same Story is confirmed likewise by S. Chrysostom. 7. But a war against the Persians interrupted his rage against Christians, A. D. 363. who at his first setting forth threatened that when that Expedition was finished, he would destroy all who professed the name of Christi: A threatening very acceptable to the Pagans, but grievous to the afflicted Christians. Whilst he was busy in the prosecution of this war, Libanius a Heathen Sophister, in derision of Christ asked a certain Christian, What the Carpenter's Son was then doing? Who answered, He is preparing a Coffin for julian. And the event made these words prophetical, A. D. 365. for the wicked Emperor received from an unknown hand a wound mortal to himself, Gr. Naz. Orat. 2. in julian. but healthful to all the world beside. 8. In his place the Army chose jovian Emperor, Theodoret. hist. Eccl l. 4. c. 1. though he refused that honour, professing that being a Christian he neither would nor could govern an Army poisoned with heathenish Idolatry. Whereupon all the soldiers cried out that they also were Christians: those who were ancient among them having been trained up in the piety of Constantin, and the younger imbued with the precepts of Constantius. So that the two years' reign of julian could not extirpate the good seeds sown in their hearts. 9 jovian thus chosen, restored the Christian Faith, ●heodoret. ●b▪ l. 4. c. 4. reducing the Church to its former splendour. He also published a Law by which in all Citties a certain proportion of Wheat was contributed to Sacred Virgins by vow consecrated to God: Lib. Cod. de Epist. & Clericis. And another which inflicted death on any who should ravish, or but attempt their Chastity. He likewise ordained that all Catholic Bishops who had been formerly banished should return to their Sees. There is extant an Epistle of S. Athanasius in answer to one from the Emperor, who had desired to be informed by him who among the divided Sects of Christians, retained the Orthodox Faith. Which Epistle challenges a mention in this History, because among the several Nations constantly persevering in the Faith of our Saviour's Divinity, established in the Council of Nicéa, he expressly names Britain. Whence appears that hitherto the British Churches were pure in their Faith, however some particular persons there might have been infected. 10. This pious Emperor lived but one year: A. D. 364. to whom succeeded Valentinian a Prince equally Orthodox: But who unhappily made partner in his Empire his Brother Valens, infected with the Arian Heresy, and impiously zealous in the promoting of it. XI. CHAP. XI. CHAP. 1.2.3. Picts, Scots and Attacotti infest the Britain's. Who these last were. 4.5. etc. Theodosius Governor of Britain: His Victories there. 8. Britain divided into five Provinces. 9 Theodosius recalled. 1. IN Britain during julian's reign the Perfect was Alipius, the Successor of Gumoharius. Where quietness continuing, the Picts and Scots securely multiplied, both in numbers and strength: Of which presently after they showed terrible proofs. For as Marcellinus relates, A. D. 364. Am. Marcell. hist. l. 26. c. 10. in the first year of Valentinians reign the barbarous Nations on all sides of the Roman Empire, as if universally excited by a trumpet, broke their limits, & made furious incursions into the Roman Provinces. The Alamanni wasted Gaul and Rhetia: The Sarmatians and Quadi made eruptions into Pannonia, and the Picts, Saxons, Scots and Attacotti vexed the Britain's with incessant calamities. 2. By which appears that the Enemies of Britain were multiplied. For to the Picts & Scots, here is an addition of the Saxons and the Attacotti, never mentioned before in Story with relation to Britain. As for the Saxons a Germane Nation who now first made themselves known by their cruelty to the Britain's, within a few years they will be too well known, not by their piracies on the Seacoasts, as at this time; but by an invasion of the whole Island, so successful to them, that they got almost an entire possession of it, leaving only a barren mountainous corner to the fearful Britain's. 3. But who were the Attacotti S. Hierom will tell us. Hier. lib. 2. cont. jovinian. What shall I say of the immanity of other Nations? I myself in my youth saw in Gaul the Attacotti, a British Nation who nourished themselves with human flesh: These men in the forest's meeting with herds of beefs sheep and swine, neglected them, and cut off the haunches of the Pastors, & breasts of the women, and fed upon them, accounting these to be their principal delicacies. It seems therefore that these Attacotti were a Savage people in the Northern mountains of Scottland, living without all Law or Government, who likewise had promiscuous wives, Id. Epist. 83. ad common children. This rude multitude were invited by the Picts & Scots join with them in the invasion of the Civil Britain's. A. D. 365. 4. Upon this occasion the Emperor Valentinian leaving his Brother Valens to govern the East, made an expedition into Gaul, where he composed the troubles raised by the Alamanni: Amm. Marcellin. hist. 27. c. 17. This being done as he was in a hasty march from the Province of the Ambiani (or Amiens) toward Triers, he was stopped by an astonishing message out of Britain, which informed him how by a conspiracy of several barbarous Nations the Britain's were reduced to the utmost extremity: How Nectaridius Admiral (Comes) of the Sea coasts had been slain by the Enemies, and Bulchobaudes the General circumvented by their ambushes. Upon which horrible reports the Emperor dispatched into Britain Severus one of his chief Officers, to remedy those disorders. But shortly after recalling him, he sent jovinus thither, making a sudden provision of ammunition and store, & preparing strong armies to assist him, according to the instant urgent necessities. In conclusion fresher and more horrible rumours increasing, he made choice of Theodosius to go General thither, a man famous for many martial exploits happily achieved: who being attended with courageous Legions and cohorts, made up of lusty youth, prosecuted the expedition with a noble confidence. 5. At the same time the Franks and Saxons had infested the coasts both of Gaul and Britain: and into this latter they had made an impression as far as London, A. D. 367. where they drove all the country about. To remedy which injuries the vigilant General Theodosius took shipping at Boloyn in Gaul, Id ib. c. 18. and passing the Sea landed at Rutupiae (Richborough in Kent near Sandwich.) Which is a secure Station for ships. Whither as Soon as his Cohorts called Herculij, jovij, Victores, Fidentes, etc. aborded, he marched from thence straight to London, an ancient town, afterward called Augusta: and dividing his Army into several squadrons, he set on the straggling Enemies loaden with spoils: and dispersing them he quickly rescued the prisoners, together with the cattle and other prey: Which he restored to the miserable natives, excepting a small part bestowed on his weary Soldiers: And so entered into the City in triumph, joyfully received by the people lately plunged in extreme misery, and in a moment recovered by his valour. There he made some stay, with an intention to attempt greater matters, yet without putting the army to hazard. For by captives and spies he was informed that the sudden excursions of so many fierce nations could no other way be repressed, but by subtlety. Hereupon to divide them he published Edicts promising impunity to all who would submit. And those which came in he dispersed into other quarters severally, allowing them provisions: Which gave an invitation to many more to submit likewise. After this he desired the Emperor to send over to him as his Deputy Governor in Britain Civilis, a man of a more then ordinarily sharp judgement in such affairs, and withal of great integrity: At likewise for his Lieutenant in martial affairs, Dulcitius, very skilful therein. And thus passed the affairs in Britain that year. 6. Two years after he marched with his army from London northward, A. D. 367. where he put to flight several Nations, which formerly had the insolence to invade the Roman provinces. Thus he restored to their former security and plenty many Cities and castles, which had been vexed with many calamities. But whilst he was busy in these matters, he had like to have been circumvented by the treason of one Valentinus a Pannonian, who for some great crimes had been banished into Britain. For this man being of an ambitious turbulent Spirit, had solicited many of the Soldiers to conspire with him against Theodosius: But the design being discovered, he contented himself with the execution of Valentinus and a few of his nearest associates: for he would not by tortures search further into the conspiracy, lest by dispersing a fear among his soldiers, he should incite them to pursue the like attempts. 7. Having escaped this danger he successfully prosecuted the war, putting strong garrisons into Cities and limitany castles, and in a short time recovered the Province from the Enemies, in which he placed a Governor. 7. So that now that part of Britain which was under the Romans dominion was divided into five Provinces. A. D. 372. The first called Britannia prima contained all the southern parts between the Sea and the Rivers of Thames and Severn. The second called Britannia Secunda comprehended the Silureses, Dimetae and Ordovices, that is, all Wales. The third called Flavia Caesariensis (probably from this Theodosius his Son afterward Emperor of the Flavian family) embraced all the Regions between Thames and Humber. The fourth called Maxima Caesariensis reached from Humber to the River Tine. And lastly Theodosius having expelled the Picts and Scots out of all the Province beyond Tine as far as between Dunbritton and Edinborough, called this fifth Province Valentia: In which was the wintring camp of a Roman Legion, to repress the incursions of the Scots. A. D. 370. 9 Theodosius having thus happily settled Britain, was two years after called by the Emperor to Court, where he was made General of the Horse in jovinus his place, & by the Senate honoured with a Statue of brass. But the most illustrious effect of his martial exploits was the recommending of his Son by the brightness of them to the Empire. XII. CHAM XII. CHAP. 1.2. etc. Of S. Ninianus Birth and education▪ 3. Of S. Moses' Apostle of the Saracens: said to have been a Britain. A. D. 372. 1. THE year after Theodosius his departure out of Britain, our Ecclesiastical Monuments commemorate S. Ninianus (called by S. Beda, S. Ninias) his journey to Rome, to be there instructed in the true Orthodox Faith, which he afterward with great efficacy communicated to his own country. So that it is probable he attended Theodosius in that voyage. Capgrav. 2. Concerning whose birth we read thus in his life. He was born in great Britain, of a Princely Stock▪ in that Region where the Western Ocean as it were stretching forth its arm, and on each side making two angles, divides the Provinces of the Scots and English, as at this day they are separated. Which country even to the times of the Saxons enjoyed their own King, as we are assured not only from the credit of History, but even the memory of some yet alive. His Father was Prince of that country (Cumberland,) by Religion a Christian, and truly happy in the blessing of such a Son. Whilst Ninian was yet a child he showed great devotion to Churches, and wonderful love to his associates. He was sober in his diet, sparing of his tongue, diligent in reading, grave in conversation, averse from lightness, and always careful to subject the flesh to the spirit. 3. At last by a forcible instinct of God's holy spirit the Noble youth undertook a pilgrimage, despising worldly riches and carnal affections. Therefore passing over Sea into Gaul, and taking his way through the Alps he entered Italy, and with a prosperous journey came to Rome. Where being arrived, he went to the Chief Bishop (Pope Damasus,) to whom he declared the cause of his journey. Whereupon the Holy Bishop commending his devotion, received him with the tenderness of a Father, and appointed him Teachers to instruct him in the Disciplines of Truth and Orthodox Faith, as likewise in the wholesome sense of Scriptures. 4. By this relation it appears that S. Ninian was of the Nation of the Southern Picts. And whereas he is called Son of a King: that Title in the liberal stile of our ancient Legendaries signifies no more than a person of Power and riches in his country. Though as Bishop Usher observes, Vsser. i● Primord. f● 64. in the ancient English Annals there is frequent mention of the Kingdom of the Cumbri (Cumberland) whereto the Southern Picts belong. The Author of his life thus proceeds. 5. Young Ninianus therefore with wonderful avidity studying God's word, Capgrav●●. like a diligent Bee composed for his own use as from many flowers out of several Sentences of holy Doctors, honey-combs of spiritual wisdom: which being laid up in the hive of his bosom: he preserved them for his own interior refection, in due time likewise to be poured forth for the consolation of many others Thus being chaste in body, prudent in mind, provident in counsels, circumspect both in actions and words, he was commended by all, and every day more favoured by the supreme Bishop. 6. Now it is no wonder that this holy Young man should make choice of Rome for education, considering what special care the Emperor Valentinian took for the promoting of learning there, and the privileges conferred by him on strangers which came thither to perfect themselves in Studies of literature, L. 1. de Stud. lib. V●b. Ro●. in ●od. ●he●dos. as appears by his Law still extant in the Theodosian Code. And Pope Damasus likewise being himself learned, was a great favourer thereof. 7. Now how S. Ninianus after little more than twenty years was consecrated Bishop by S. Siricius Successor to Pope Damasus, & sent back into his own country to preach the Gospel to the Picts, shall be showed in due place. 8. There are not wanting besides our own, some foreign Authors also, who affirm that the famous Bishop Moses, the Apostle of the Saracens was born in Britain: by name Notgerus Bishop of Liege, & Henry Fitz-Simon a learned Irish jesuit. Certain it is that he was in a special manner commemorated, & his Festival observed in the British martyrologue composed by S. Beda, where we read these words: Martyrolog. Bed. 7. Febr. In Britain in the City Augusta (London) is on the seaventh of February celebrated the memory of S. Augulus Bishop and Martyr. Likewise of the Venerable Bishop S. Moses: Who first of all leading a solitary life in the desert, became famous for many miracles. He was afterward by his illustrious merits, virtues and glorious miracles made Bishop of the Saracens, at the request of Mauvia their Queen. He preserved the Communion of the Catholic Faith without blemish: A. D. 376 and after he had converted to the Faith of Christ the greatest part of that Nation, he rested in peace. A larger narration of his Gests may be read in Theodoret, Theodoret. l. 4. c. 21. Socr. l. 4 c. 29. Ruffin. l. 2 c. 6. Socrates and Ruffinus: which are omitted by reason of the uncertainty whether they pertain to our present History. XIII. CH. XIII. CHAP. 1. Fraomarius a Tribune in Britain. 2. Gratianus succeeds Valentinian. A. D. 379. Amm. Marcell. l. 29. c. 21 1. VAlentinian the year before his death sent over into Britain a certain Germane King of the Bucinonantes called Fraomarius, to exercise the Office of Tribune over the Alemanni, a powerful sqadron of the British army. And the reason was because the little territory (pagus) of which he was King, lying near to Moguntiacum (Mentz) had been wasted and impoverished by occasion of his Predecessor Macrianu● his rebellion, saith Marcellinus. Where we may observe how in those times the Title of King was attributed to such as governed a very small Territory. So that our Legendaries are not much to be blamed, when they so frequently bestow that Title on petty Princes. A. D. 375. 2. To Valentinian succeeded his Son Gratianus, who nine years before had been named Augustus, or Emperor by his Father. And six days after, his younger Brother Valentinian also was saluted Emperor by the Soldiers, which election Gratianus meekly approved. XIV. CH. XIV. CHAP. 1.2. etc. S. Patrick in his childhood made a Captive. His wonderful piety, etc. 5. He is freed. A. D. 376. 1. THE Picts, Scots and other Enemies of the Britain's, though they had been repressed by Theodosius the Emperor Valentinians General, yet were not so enfeebled but that they made frequent incursion● into the Roman Provinces there: And particularly in one of them they led captive with them the child of Calphurnius, Socher, called afterward Patrick, Antiq. Glaston●in Patricio. H●rv●as in Patricio. in the sixteenth year of his age, whom they sold to a Noble man in the Northern parts of Ireland, called by Florilegus, Nulcu, by Capgrave Miluch, or rather as Malmsburiensis reads the name, Milchu, who employed the holy youth in keeping his swine. jocelin. in vit. S. Patricij c. 13. 2. jocelinus the most exact writer of his life thus relates the matter: Inasmuch, saith he, as according to Scripture, gold is tried in the furnace, and a just man by tribulation: S. Patrick that he might be better fitted to receive a crown of glory, was first exercised with tentations. For the illustrious child entering into his sixteenth year was snatched away captive by Pirates which wasted that country, and was carried by them into Ireland. There he was sold a slave to a certain Pagan Prince called Milcho whose territory lay in the Northern parts. And herein his condition was parallel to that of the Holy Patriarch joseph, who at the same age was sold into Egypt. And as joseph after his humiliation was exalted to the Government of all Egypt; so likewise did S. Patrick after his captivity obtain a spiritual principality over Ireland. Again as joseph by his providence nourished the Egyptians with corn during a long famine; so S. Patrick in process of time fed the Irishmen ready to perish by their Idolatry, with the saving nourishment of Christian Faith. So that on both of them affliction was brought for the advancement of their souls in piety: for affliction had the same effect on them that the flail has on corn, the furnace on Gold, the file on iron, the winepress on grapes, and the Olive-presse on Olives. Now Saint Patrick by the command of the foresaid Prince was deputed to the keeping his hogs. 3. Six whole years the devout youth spent in this slavery: during which time what wonderful miracles God wrought by him, are at large recited by the same Author, as likewise by Capgrave, Bishop ●sher, etc. to whom I refer the curious reader for as much as a particular account of all the Gests or Saints would swell enormously our present History. And in selecting their principal actions, it seems more profitable to recount their virtues, which may and aught to be imitated by all, than their Miracles, which exceed the power of nature, and some times of belief. 4. S. Patrick's employmens' therefore withdrawing him from the conversation of men, afforded him space enough to attend to God, Insomuch as jocelinus testifieth that a hundred times a day, jocelin. ib. and as oft in the night he addressed his prayers to God. And to Prayer he added Fasting for the mortification of his Senses: So that with these two Wings he mounted to such perfection, as he enjoyed a frequent conversation with Angels. And particularly in Capgrave we read how an Angel calle● Victor frequently visited him, ●apgrav. ib. and said to him, Thou dost very well to fast: Ere long tho● shalt return to thy country. Now the Reader needs not wonder at the unusual Name of this Angel: hom●4 ●4. in Evangel. For as S. Gregory observes, Angels are therefore designed by particular names, that they may signify their special virtues and operations. Therefore S. Patrick who was to conquer first his own tribulations, and afterward the power of the Devil in that Idolatrous Nation, was properly visited by an Angel named Victor, or Conqueror. 5. The Piety, devotion, Fasting, patience in labours & other heavenly virtues of this holy young man at last moved the divine Goodness miraculously to free him, as he had the Israëlites, out of his captivity: For as Malmsburiensis relates, A. D. 379. after six years' slavery S. Patrick by the admonition of an Angel found under a certain ●urf a Sum of Gold, In Antiquit. Glaston. in Patricio. which he gave to his Lord, and so was delivered from captivity, and returned to his parents and country, which he gloriously illustrated with the admirable sanctity of his life. The prosecution of his Gests we remit to the following age. XV. CHAM XV. CHAP. 1 Valens the Emp. burnt. 2 Theodosius made partner of the Empire. 3 4. etc. Maximus Governor of Britain: Caries all the forces out: whence came the Destruction of the Island. 10. Mistake of those who place the Martyrdom of S. Ursula, etc. here. A. D. 3▪ 8. 1. ABout this time the Arian Emperor Valens suffered a severe but just punishment for his persecution of the Professors of the Orthodox Faith. For the Goths together with the Hunns and alan's, fierce northern Nations entering in a hostile manner into Thrace, put the Eastern Empire in great danger. whereupon Valens sent to Gratian for assistance: Which he with great care prepared: whose army, saith S. Ambrose, was conducted not by profane military Eagles, but the name and worship of the true God, meaning the Holy Cross the principal Ensign of his forces. But Valens not expecting his coming, and out of envy lest he should partake the glory of the Victory which he foolishly promised himself, would needs hazard battle alone with the Barbarians: by whom his army was discomfited, and himself being wounded with a dart among the multitude, with many of his chief Officers flying into a certain house, the rude enemies not willing to lose time in forcing an entrance, set it on fire, with which the Emperor and all his company were consumed. 2. In his place the Emperor's Gratian and Valentinian, A. D. 379. unwilling to leave the West, assumed Theodosius (a worthy son of that Famous Theodosius who had settled Britain and repressed its Enemies) into a part of the Empire, committing to him the care of defending the Eastern Regions against the insulting Goths. 3. At this time, and probably upon this occasion of the Election of Theodosius, one man's envy brought irreparable misery upon Britain. That was Flavius Clemens Maximus Governor of the Island. Sigebert. in Chron. A. D. 383. Sigebertus says he was descended of the Imperial family of Constantin, upon which Title he challenged part in the Empire. And that making himself King of Britain, he then began to exercise Tyranny against the Roman Empire. And indeed that he was so descended his name Flavius may probably argue. 4. Zosimus affirms that he was a Spaniard. But other ancient Authors Greeks too, Socr. l. 5. c. 11. positively say he was a Britain, born in Britain. Whereto no doubt Ausonius had regard, when in hatred to Maximus who slew the Emperor Gratian his scholar, Auson. de clar. Vrb. b●●. he calls him (Rhu●upinum Latronem) the Rutupian pirate or robber. And our Gildas names him a sprig of the British plantation. 5. From what stock or country soever he came, he was a Prince of admirable valour and conduit: which gave occasion to the ancient Britain's to forge a Roman● of his story: M. West●●●. A. D. ●75. From whom our Matthew of Westminster relates, how there was a certain King of the Britain's called Octavius who dying left behind him an only daughter. Which caused great dissensions among the Nobles, who could not agree on the person to whom they should give the Princess with the Kingdom in marriage. At last they thought fit to send Ambassadors to Rome to invite a Senator called Maximian (so they named Maximus) to espouse the Lady. For this Maximians Father was a Britain, the Son of Leolinus Uncle of Constantin: but his Mother was a Roman. Maximian having been acquainted with the cause of their journey, consented to their proposal, the rather because he was disfavoured by the Emperor's Gratianus and Valentinian. He therefore undertook a journey into Britain, and in the way overthrew the Cities of the Franks, where he heaped a vast treasure of Gold and Silver. But as soon as he was landed in the haven of Hamon, there met him Conanus a British Prince with all the youth of the Kingdom, with an intention to combat him, for he was earnestly ambitious of the Crown. But the Britain's generally favouring Maximian, Conanus was expelled, and the Princess married to Maximian. But Conanus conceiving great indignation, fled into Scotland, where he gathered another army. And then with all his forces passing over the Trent, he began to waste the Provinces. But Maximian coming upon him, overcame him again in a battle: Yet at last by the mediation of friends an agreement was made between them. 6. But the more sober authentic Writers of these times take no notice of Octavius or any other King of the Britain's: and it is without question certain that Maximus was at this time Governor of the Island under the Emperor. A. D. 3●9. F●rdon. ap. Vsser. in Pri●●●d. fol. 592. And even the Scotch Historians acknowledge that he fought successfully against the Scots, slew their King Eugenius and expelled the whole Nation out of the Island: That their King's Brother Ethach, with his Son Earth and many others retired into Ireland: Some went into Norway: and a few lurked in the small Islands near Britain. They add that the Irish also were not exempted from Maximus his power: but were compelled humbly to beg for a peace, Id. ibid. which was hardly granted them, and with this expostulation, A. D. 383. That they had sent auxiliary forces to the Enemies of the Romans and their confederates: an injury the less pardonable, because Ireland alone of all other Kingdoms had never been attempted by Roman armies. A. D. 3●2. Zosim. l. 4. 7. The same Maximus likewise subdued entirely the nation of the Picts: by which victories having received great glory: and being vexed at the promotion of the younger Theodosius to the Empire, under whose Father Maximus had been a Soldier in Britain, as Zosimus relates, whereas himself had not by the Emperor been promoted to any great honour, he began to incense the Soldiers against the Emperor: and in fine had the confidence not to refuse the Imperial Purple offered him by his soldiers. Concerning whom Orosius thus writes: P. Oros. l. 7. c 34. Maximus was a courageous and just Prince, and worthy to have been Emperor, if he had not against his Oath and fidelity attained that Title. He was almost against his Will proclaimed Emperor by his army in Britain: from whence he passed over into Gaul. 4. The passage of Maximus out of Britain into Gaul was the principal, A. D. 28. if not only cause of the destruction of this Island: because to strengthen himself against the Emperors, he transported out of Britain all the forces of the kingdom, and not only the Roma narmy which guarded it, but the flower also of the British youth, which never returned again. This calamity our Historian Gildas thus bewails, Gildas in Excidi●. From that time Britain being despoilded of all military forces, Governor however cruel yet necessary, and a vast multitude of its youth, which accompanied the Tyrant in that unhappy expedition and never saw their country again: the Island itself being utterly unacquainted with martial affairs, was exposed to be trodden underfoot by those fierce Northern transmarin Nations, the Scots and the Picts, which misery she suffered and bewailed many years. 9 Maximus being attended with so great a force quickly subdued Gaul and Spain likewise: and by a treasonable stratagem flew the Emperor Gratian at Lions in Gaul. Which having done, his next design was to march into Italy against the Emperor Valentinian. 10. Many learned Historians refer to this time the Erection of the Kingdom of Armorica, or Little Britain in Gaul, supposed to have been possessed by Maximus his British soldiers. And consequently they place here likewise the Story of the Martyrdom of S. Ursula and the eleven thousand Virgins her companions, sent out of Britain to be married to these New conquerors of Armorica. But besides the improbability that Maximus would deprive himself of so great forces, necessary to the prosecution of his vast designs, we shall hereafter demonstrate that these two Stories belong to a later age: and that the mistake of those Writers which refer them to this time, is grounded on an erroneous confusion of the names of Valentinian the Emperor and Maximus the General: For it was in the days of Valentinian the third, and by the conduct of another Maximus that the foresaid New British Kingdom was erected in Gaul, and then it was that the Martyrdom of those Virgins happened. XVI. CHAP. XVI. CH. 1.2.3. etc. Of the Heresy of Priscillian: examined before the Emp. and Priscillian put to death. 5. Britain infected: how. 1. IT seems that now was the time when Britain became infected with Heresy, when, as Gildas saith, all manner of beasts fixing their venomous teeth on this poor country delighting in novelties and constant to no doctrines, instilled she deadly poison of every kind of Heresy into it. 2. The occasion hereof was probably from the severe proceedings of Maximus in Gaul against the Arch heretic Priscillian and his companions Instantius and Tiberianus, etc. Vid. Sulp. S●v●r hist. l. 2. ad finem. This Priscillian had composed a New Heresy out of the impure dregs of the ancient Gnostics and Manichees: into which as into a sink the filth of several other Heresies also did flow. With this Heresy he had infected Spain, and endeavouring the like in Italy, he was rejected by Pope Damasus at Rome, and by Saint Ambrose at Milan. From thence therefore he descended into Gaul: the Bishops whereof having notice that the infection began to spread, petitioned Maximus to use his authority to prevent so mortal a disease. There were also two Spanish Bishops, Idacius and Ithacius, who with great zeal pursued the Heretics: These coming to Maximus whose abode was at Triers in Germany, vehemently accused Priscillian and Instantius, charging them with many heinous crimes. Whereupon the Emperor commanded the Perfect of Gaul and Vicar of Spain to cause all who were infected with that Heresy to be brought before a Synod assembled at Bourdeaux There Instantius a Bishop infected by Priscillian, not being able to say anything in his own defence, was judged unworthy of his Bishopric. 3. But Priscillian unwilling to plead his cause before the Bishops, appealed to the Emperor, which was permitted him through the timide inconstancy of the Catholic Bishops Thus all parties involved in the cause, were brought to Triers, and were attended by their too zealous accusers Idacius and Ithacius Bishops of Spain. But S. Martin, who then was at Triers earnestly urged Ithacius to desist from his accusation before a Secular Tribunal: A. D. 386. and humbly requested the Emperor to abstain from shedding the blood of those wretched Heretics, saying it would be sufficient▪ if by a sentence of Bishops they were expelled the Churches. This holy Bishop thus, interposing, the hearing of the cause was deferred: and being afterward to depart, he got a promise from Maximus, that their punishment should not extend to blood. 4. But he being gone, the Emperor was drawn from this mild intention by two Bishops, Magnus and Rufus. Whereupon he committed the hearing and judging of the cause to his Perfect Euodius, a stern severe man. Before whom Priscillian being convicted of magic and many filthy doctrines and practices, as praying naked in a meeting of women by night etc. he was by him pronounced guilty, imprisoned and and for farther punishment reserved to the Emperor's judgement. Who appointed that Priscillian and his associates Felicissimus and Armentius Ecclesiastical persons should lose their heads, their cause having been once more heard by Patricius the Emperor's treasurer. The same punishment was also inflicted on Latronianus and Euthrocia, Asarinus and Aurelius a Deacon. As for Instantius formerly condemned by the Bishops, he was banished into the Isle of Silly (Silina) near Britain, together with Tiberianus. 5. By this means that impure Heresy being made public, and the principal Teachers of it brought so near Britain, no wonder if Doctrines favouring the vile inclinations of corrupt nature, did quickly insinuate themselves into unwary minds, affected withal to Novelties. For the scandalously severe judgement, hitherto unpractised in the Church, against Priscillian and his companions, was so far from cutting off the Heresy, Sulp. Sever. 16. that it received strength from thence: for his followers which before honoured him as a holy man, afterward began to worship him as a Martyr. XVII. CH. XVII. CHAP. 1.2. etc. Maximus and his wife honour S. Martin. 5.6. Theodosius overcomes Maximus. 1. THE Emperor Maximus, for that Title Theodosius allowed him after the death of Gratianus, A. D. 386. Id. 16. was zealous in defence of the Catholic Faith. Insomuch as he wrote an efficacious letter in behalf of S. Ambrose Bishop of Milan to the Emperor Valentinian, who instigated by his Mother justina an Arian, Theodoret. l. ●. c. 14. persecuted him. In which Letter likewise, saith Theodoret, he denounced war against him in case he would not desist from his injustice against the holy Bishop. A. D. 388. 2. Sulp. sever. l. 2. Sulpitius Severus likewise at large declares what great honour and respect the same Maximus showed to the Blessed Bishop S. Martin of Tours; And particularly the Emperor's Wife did most officiously reverence him. For having with great earnestness obtained his presence at a private Feast prepared for him in her own chamber, she would not permit any servants to attend, but she herself with all humility ministered to him, and with great devotion laid up the fragments, which she valued above all her Imperial delicacies 3. Who this Lady was, and from what country or family, it does not appear in ancient Story. The same Author comparing her with the Queen of Saba, and saying that she also came from the ends of the earth to hear the wisdom of another Solomon, argues her very probably to have been a British Lady: though we can scarce allow her to have been the daughter and heir of an unheard of King of Britain called Octavius. 4. Maximus after this, A. D. 3●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. c. 14. not content with so large a portion of the Empire as Gaul, Spain, and Britain, marched with his Army into Italy. At whose approach the Emperor Valentinian fled into Illyricum, having now learned by experience, saith Theodoret, how unhappy he had been in following his Mother's counsels against the Holy Bishop S. Ambrose. 5. There is extant a Letter which Maximus wrote in answer to Pope Siricius, who lately had succeeded S. Damasus: in which he professes the Orthodox Faith, which he learned in Britain: where likewise he was baptised, and immediately after his baptism was proclaimed Emperor. In the same letter he likewise gives him account of the abominable doctrines and crimes of the Priscillianists, which he calls Manichees, known not by uncertain suspicions, but their own public confessions in judgement. Crimes so enormous and obscene, that out of modesty he could not relate them, and therefore sent him a Copy of the Process. 6. Now the Emperor Theodosius solicited by Valentiniam, A. D. 388. whose Sister Galla he had married, came with an Army into the West. To which war he prepared himself by earnest prayer and fasting. August. de Civit. ●. lib. 5. c. 26. And having understood, saith S. Augustin, that in the Desert of Egypt there was a certain Monk, a great servant of God who had the Spirit of prophecy, Theodosius sent to him, and received a most certain message of Victory. 7. Thus armed he readily and quickly obtained a Victory against Maximus, who only wanted a good cause. After the discomfiture of his Army, Maximus being taken prisoner was brought before Theodosius, who was inclined to take pity of him. At which his soldiers conceiving great indignation, removed him from his presence and killed him. Our Historian Gildas mentions both his death, and the place of it, saying, At Aquileia a City of Italy that abominable head was cut off, Gildas de Excidio. Which had almost cast out of the throne the most illustrious heads of the world. And thus was the blood of the innocent Emperor Gratian expiated. After his death followed likewise that of his Son Victor, who saith Zosimus, had been made Caesar, or rather Emperor, as Paulus Diaconus, and some ancient coins declare. XVIII. C. XVIII. CHAP. 1.2. etc. The Relics of S. Gervasius etc. miraculously discovered to S. Ambrose. The miracles wrought by them: The Veneration of them attested. 1. IT will not be amiss though it pertain not to our History of Britain, yet because it will afford us a prospect of the judgement and practice of the ancient Church, to declare the almost visible assistance which Almighty God afforded to his servant S. Ambrose at the time when the Arian Empress justina used her son Valentinians power to persecute him. August. Confess. l. 9 c. 7. For than it was (to use the words of S. Augustin directed to God in a prayer) that by a vision thou, O God, didst discover to thy Bishop Ambrose the place wherein the Bodies of thy Martyrs Protasius and Gervasius reposed, which thou for so many years hadst preserved incorrupt in thy secret treasure, from whence thy intention was to bring them forth for the restraining the rage of a woman, yet no ordinary woman, being an Empress. For when being discovered and digged up, they were translated with due honour to the Ambrosian Church, not only those who were vexed with unclean Spirits, the same Devils confessing, were healed: but a certain Citizen of Milan who had been blind many years, well known in the town, when he had enquired and was informed of the occasion of so great a noise and assembly of the people, he leaped up, and desired one present to guide him to the said Church: Whither being come he obtained leave with his hand kercheif to touch the Coffin of those Martyrs whose death was precious in thy sight. Which having done, and applying it to his eyes, they were immediately opened, so that he saw clearly. The fame hereof presently was spread abroad, and praises given to thee with great fervour: insomuch as the mind of thy Enemy, the Empress justina, though it was not healed of her Spiritual blindness, yet it was repressed from the fury of persecuting the Holy Bishop. 2. The same holy Father repeats the substance of the same narration in several other places, Id. de Civit. D. l. 22. c. 8. Et serm. 39 in one whereof he professes himself to have been an eye-witness of these Miracles, saying, myself was a witness of the great glory of these Martyrs: for being then at Milan, A. D. 389. I had certain knowledge of the miracles wrought &c. This happened two years before S. Augustin having been converted and baptised by S. Ambrose, returned from thence towards his own country afric, and by the way at Ostia lost his Blessed Mother Monica, concerning whom in his Confessions he thus Writes: A. D. 389. Id. Confess. l. 9 c. 10. When the day of her dissolution was at hand, she did not busy her thoughts about a Sumptuous burial etc. but made this her only request, that a commemoration of her should be made at thy Altar, at which every day she had not failed to attend, and from whence she knew that holy Sacrifice and Victim was dispensed, by which the Handwriting which was contrary to u● was blotted out, by which our Enemy the Devil was triumphed over etc. 3. So authentic a Testimony of the Veneration of the Relics of holy Martyrs performed by the ancient Church of God, approved by unquestioned divine Miracles, as likewise of Prayers for the Dead at the most holy Sacrifice, needs not be further confirmed. Ambros. ●pist. 85. Therefore we will omit the transcribing a large Narration of the foresaid Miracles composed by S. Ambrose himself, and sent in an Epistle to his devout sister, wherein he repeats the miracle of the blind man restored to sight, and how very many had been dispossessed of Devils, and by only touching with their hands the Vestment of the Saints many others were healed of divers infirmities: How many hand kercheifs, saith he, were cast, how many garments sent to be laid on the most holy Relics, to the end that by touching of them they might receive a medicinal virtue? 4. There were notwithstanding in those times some who denied that those were bodies of Martyrs, that they could torment the Devil, or free any one possessed by him. But these, Id. Epist. 91. saith S. Ambrose, were the blasphemies of Arian Heretics: refuted by the confessions of the Devils themselves who with loud clamours acknowledged their torments: and the great benefits proceeding from the Martyr's intercession were publicly testified by the blind and other sick people cured of their infirmities. The blind man's name was Severus, by trade a butcher, well known to all the City, who was forced to give over his profession, assoon as that incommodity of blindness befell him. This man says he, calls for witnesses of the miracle all his former customers, by whom he had been maintained in his trade: He is desirous those should now testify the recovery of his sight, who formerly had seen that he was blind. A. D. 390. XIX. CH. XIX. CHAP. 1. Valentinian the second, Emperor. 2.3. etc. The Heresy of jovinian against Virginity etc. Condemned by Pope Siricius and the H. Fathers. A. D. 3●9. 1. AFter Maximus his death Theodosius left Valentinian Emperor of the West, adding to his Government Gaul Britain and Spain, possessed by the Tyrant. But before he was entrusted with this great charge, ●●id. in Verb. Valentinia 〈◊〉 junior. the pious Emperor Theodosius instructed him in the Orthodox Faith, earnestly exhorting him to persevere in it. These Instructions wanted not a good effect, the rather because his Mother justina, the great Patroness of Artanism; was lately dead. A. D. 390. 2. The year following broke forth a Heresy, which in our last age taught Luther to renounce his Monastical Profession, to allow scope to his carnal appetites, and to draw out of her Cloister a Consecrated Nun to his incestuous embraces. The Author of it was jovinianus formerly a Monk, but weary of his vowed austerities: who this year was publicly declared a Heretic by Pope Siricius. Whereupon most of the learned Fathers of those times earnestly wrote against him, particularly S. Hierom, S. Ambrose and S. Augustin. Hi●rom. cont. jovin. l. 2. 3. Concerning his special Heretical Doctrines S. Hierosme thus declares them. I will briefly set down, saith he, our Adversaries opinions, and out of his obscure books, as out of dark denns draw out the Serpents, neither will I suffer him to cover his venomous head with the foldings of his spotted body. Let his poisonous doctrines be brought to light, that so we may see to tread and bruise them under our feet. He affirms that Virgins, Widows and married women, being once baptised, are of the same merit, in case they differ not in other works. Again he undertakes to prove that those who with a complete Faith have been regenerated by Baptism, cannot afterward be subverted by the Devil. And in the third place he professes that there is no difference, in regard of merit, between fasting from meats, and the receiving of them with thanksgiving. Siric. P. Ep. ad Eccles. Mediolan. 4. Pope Siricius likewise in his Epistle concerning him to the Church of Milan, gives this character of jovinian, that he was an imitator of the Devil, being an Enemy of Chastity, a Teacher of luxury, nourished with gluttonous crudities, punished by abstinence; he hates fasting, telling his Ministers that such things are superfluous etc. In opposition whereto a Synod assembled by the same Holy Pope catholickly professes, We do not undervalue or disparage the Vows of marriage, at which we oftimes are present: D. A. 392. but we attribute greater honour to the spiritual marriage of Virgins. Calling therefore a Synod, it appeared that jovinians assertions are contrary to our doctrine, that is, to the Christian Law. Therefore since these men teach contrary to what we have learned by Tradition, We the whole Clergy of Rome, with the Priests & Deacons, following the Precept of the Apostle, do unanimously pronounce this sentente, That jovinian, Auxentius, Genialis, Germinator, Felix, Frontinus, Martianus, januarius and Ingeniosus who have been found zealous teachers of this New Heresy and blasphemy, be by Divine sentence and our judgement condemned and cast out of the Church. Which sentence our hope is that your Holiness will likewise confirm. 5. Conformably hereto the Church of Milan in a Synodical answer penned by S. Ambrose, Ambros. Epist. 81. after high commendation of the Pope's zeal, tells him, That the said Heretics therefore fled to Milan, that they might find no place in which they should not be condemned. All that saw them avoided them, as if they had been infected with the plague: and that being condemned with an universal execration, they were thrust our of the City of Milan, like vagabonds. 6. To conclude, S. Augustin reciting the Positions of his Heresy, concludes with these words, August. Re●ruct. l. 2. c. 11 Id. de Hereseb. c. 82. The Holy Church did most fruitfully and most courageously resist this Monster. And in another place, This Heresy, saith he, was quickly extinguished, neither could it ever make such progress as to seduce any Priests: though some ancient Virgins at Rome being persuaded by lovinian, were reported thereupon to have taken husbands. No sign appears that it ever entered into Britain in those times, so precious and venerable was Virginity then, so great a Multitude of Seminaries there of Chastity, and such frequency of abstinence and fasting. So that it seems a more powerful Devil attended Luther and Calvin, than jovinian. XX. CHAP. XX. CHAP. 1. Valentinian murdered. 2. Eugenius a Tyrant: Slain by Theodosius. 3. A Roman Legion left in Britain. 1. AFter four years' reign, the young Emperor Valentinian who with great bloodshed had recovered his Empire, A. D. 392. Hieron. Epist. 3. from which he had been forced to fly into banishment, was slain near the same City of Lions which had been a witness of his Brother's murder: and his dead body was dishonoured with hanging, saith S. Hierom. This was done by the treason of his Count Arbogastes. He had desired Baptism from S. Ambrose, but was slain before it could be administered. A. D. 394. 2. In his place the Tyrant Eugenius invaded the Empire of the West, in show a Christian, but indeed addicted to Heathenish superstition. Who was the next year slain by Theodosius, Ruffin. l. 2. c. 3●. who, saith Ruffinus, prepared himself to the war, not so much with help of arms as fasting and prayer: He fortified himself with night-watching rather in Churches than camps, and made Processions through all places devoted to Prayer, being accompanied with the Priests and people: He lay prostrate before the Monuments of the Apostles and Martyrs, covered with sackcloth, and begged divine assistance by a confident hope of the intercession of God's Saints. A. D. 394. 3. The General employed Theodosius in this war was Stilico, called out of Britain for that purpose: Where he had settled the country by repressing the incursions of the Picts and Scots, whom he overcame in several encounters: and when he left the Island, he placed for its defence against those restless enemies a Roman Legion at the Northern borders. XXI. CH. XXI. CHAP. 1.2.3. etc. S. Ninian made Bishop of the Southern Picts. 6. etc. His Episcopal See, Candida Casa. 1. THE Holy young man S. Ninian (of whose birth and country, as likewise his voyage to Rome to be instructed in the Catholic Faith we have heretofore treated,) this year, wherein Theodosius slew the Tyrant Eugenius, showed forth the glorious fruits of his pious education under the Holy Popes Damasus and Siricius: For now was he consecrated Bishop, and sent back into his own country to preach the saving Truths of Christ's Gospel to the rude nation of the Southern Picts. For thus we read in his Life extant in Capgrave: Ap. Capgrav. in Niniano. 2. The Roman Bishop (Siricius) having heard that a Nation in the Western parts of Britain had not yet received the Faith of Christ, exalted S. Ninianus to the Episcopal degree, and giving him his Apostolical benediction destined him to become the Apostle of the foresaid Nation. 3. That which is here called a Western Nation in Britain, is the same which S. Beda calls Southern Picts; situated between Cumberland and the Bay of Glotta or Cluide (Dunbritton.) For the Northern Picts inhabiting beyond that Bay received not the light of the Gospel till many years after. 4. Let us now prosecute S. Ninianus his Voyage, Id. ibid. as we find in the same Author of his Life, who tells us, That the man of God in his return from the City of Rome, was moved with an earnest desire to visit the glorious Bishop S. Martin at Tours (whom some Writers affirm to have been his Uncle:) whereupon he diverted from his journey to that City. S. Martin honourably received him: by inspiration knowing that he was extraordinarily sanctified by God, and that he would be a happy instrument of the salvation of many. 5. Being dismissed by S. Martin, the holy man pursuing his journey, Id. Ibid. came at last to the place whither he was destined: And there he found a great concourse of people (who it seems had notice of his return.) There was expressed wonderful joy and devotion, and the praises of Christ sounded every where: because they all esteemed him as a Prophet. Then began he with great diligence to root up their ill planted superstitions, to disperse their long gathered wicked customs, and to demolish their impious Idolatries. Having thus purged their minds from errors, he instructed them in all duties belonging to good Christians, and by his works and example showed them a pattern of all virtues and piety, all which he confirmed by frequent miracles. 6. He chose for his place of Episcopal residence an habitation, Id. ibid. afterward called Witehern, seated near the Sea, by which it is almost encompassed: to which there was only one passage toward the North. This place is seated, saith Camden, in the Province of the Novantes, Camdne. in Scotis. now called Galloway. By the Latin Writers it is named Candida casa, from the colour of it, and by the Saxons Witehern or white house: Here it was that in the days of the younger Theodosius Ninianus erected his Episcopal See. And here it is that Ptolemy places the Promontory called by him Leucopibia, which seems to have been an erroneous transcribing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or white houses. 7. The sum of what hath been written, is thus delivered by S. Beda, Bed. hist. l. 3. c. 4. The Southern Picts, saith he, forsaking the Error of their Idolatry, received the true Faith by the preaching 〈◊〉 most holy man, and most reverend Bishop Ninias, (Ninianus) who was by Nation a Britain, and had been regularly instructed in the Mysteries of the true Faith at Rome. 8. Many years he spent in his Apostolical Office, for his death ensued not till thirty eight years after his first entrance. He consecrated Bishops, ordained Priests, and divided the the whole country into certain Parishes, as the Author of his Life declares. There remains more to be written of him, which we will reserve till the time of his death. And whereas his See was established in the Province of Galloway, which may seem to imply that he was a Scott: we shall in due place demonstrate that in those days that Province was belonging to the jurisdiction of the Britain's, not scott's. A. D. 395. XXII. CHAP. XXII. CHAP. 1. etc. S. Regulus comes into the Pictish kingdom out of Greece, with the Relics of S. Andrew, etc. 6. etc. Of the Culdei, or Colidei. 1. THE Labours of S. Ninianus were no doubt much lightened by the arrival thither of another Saint, A. D. 395. to wit, S. Regulus, who the year following by divine Inspiration came out of Achaia into the same country, bringing with him the precious Relics of the Apostle S. Andrew. Whose story is thus set down by Hector Boctius out of ancient Monuments: 2. The holy man Regulus, saith he, as one night he watched at the Sacred monument of S. Andrew, Hict. Bo●●. l. 6. was admonished from heaven to take the bone of the holy Apostles arm, three fingers and as many joints of one of his feet, and laying them up decently in a vessel to carry them to the Island Albion (or Britain) seated in the utmost confines of the world: because that in future times there would live a people, which should give great veneration to the Apostle S. Andrew, and by his intercession receive great graces and benefits, both earthly and heavenly through the Divine goodness. 3. In compliance with which admonition the holy man undertook that tedious journey, and was joyfully received there: for as it follows in the Narration, Id. ibid. The report of his arrival with that sacred Treasure being spread through the Regions of the Picts, inflamed the minds of many to see and venerate the holy Relics of the glorious Apostle. The people therefore flowed together from all quarters, bringing gifts and Offerings to the holy Apostle. There came likewise Hirgustus (others call him Hungus) their King, being invited by the same of these things. The Holy man Regulus received him with a Soline Procession, in which Priests and Monks sung Hymns and praises to God. The King falling prostrate on the ground with great veneration kissed the Sacred Relics: And when all Holy Rites were performed after the Christian manner, of which the King was very observant, he freely bestowed his Royal Palace to the honour of S. Andrew, on Regulus and the Priests who were there to perform Divine service: and not far from them built another Church dedicated to the same Apostle. 4. This is the place where in following ages the Scottish Arch-Bishops and Primats established their archiepiscopal See. Which place, saith Camden, the Ancients called Regimont, or Regulus his Mount: where Vngus King of the Picts erected the principal Church of his Kingdom, to this day called S. Andrews. 5. Some modern Writers, perhaps out of an aversion to Sacred Relics do profess a doubt of this Narration. Yet it is certain that Pope Boniface the Eighth in an Epistle of his to King Edward the first writes in this manner, Your Royal Highness may please to understand that the Kingdom of Scotland was converted to the Unity of the Catholic Faith by the Venerable Relics of S. Andrew the Apostle, Ap. M. Westmonast. A. D. 100L. such was the great goodness of Almighty God. 6. The forecited Hector Boetius describing the ornaments with which the pious King Hirgustus enriched his New built Church, Hect. Boet. l. 6. saith he adorned it with munificent gifts, Patens, Copes, Chalices, Basins, Lavers &c. framed of silver and gold, and likewise with other precious furniture proper for Sacreduses, placing in the same Priests to perform Divine service there. 7. These Priests dedicated to God's worship are the same which the Picts called Culdei, or Colidei, that is, worshippers of God. Some of these came with S. Regulus into Britain, For he living in Achaia was a Father and Teacher of many who were addicted to true piety: Buchan. 〈◊〉. Scot l. 4. i● 〈◊〉. And to those others from among the Picts and Britain's joined themselves, leading a solitary life with such a fame of their Sanctity, saith Buchanan, that being dead their Cells were converted into Churches. And from hence was derived the succeeding custom among the Scots, to call Temples Cells. This sort of Monks was anciently called Culde●▪ and their Name and Institut remained till a later kind of Monks expelled them. But this last clause he writes with the spirit of a factious Presbyterian: For not a later sort of Monks, but such Apostats as himself, enemies to the Divine Sacrifice celebrated by these, contemners of God's Saints, were those who out of Scottland expelled the Culdees or Religious servants of God. 8. Notwithstanding, if we speak of the prime original of these Culdei, we have already showed that they began long before, when by reason of the furious persecution raised by Diocletian, a world of Christians retired themselves into deserts, there with safety and vacancy to attend to God by Prayer and Religious austerities: who therefore were called Colidei, and corruptly Culdei. 9 This digression we make upon occasion of the Gests of S. Regulus, Martyrol. Angl 21. August. whom the English martyrologue celebrates among the Saints on the twenty eighth of August: where notwithstanding there is a mistake in placing his death in the year of Christ three hundred and eighty. A. D. 395. XXIII. C. XXIII. CHAP. 1. Honorius Emperor of the West. 2. etc. Pelagius the Heretic appears etc. 5. The Roman Legion called our of Britain. 6.7. Alaricus invading Italy, is twice vanquished. 8. Innocentius Pope. A. D. 395. Ambros. de obis. Theodos●●. 1. IN the year of Grace three hundred and ninety five the glorious Emperor Theodosius died, for whose soul S. Ambrose devoutly prayed, the Prince Honorius assisting at the Holy Altar. He left his Empire between his two Sons, committing the Eastern Regions to the Elder son Arcadius, and the Western to the younger, Honorius: who being of tender years was left under the tuition of Stilico, whose daughter he married. Yet Stilico afterward, not satisfied with this honour, attempted to establish his own son, to effect which he called, or at least permitted barbarous Nations to enter and waste the Empire, who in conclusion were the destruction of it. 2. In the fourth year of Honorius his reign Pope Siricius died, A. D. 398. to whom succeeded Anastasius, a man saith S. Hierom, of rich poverty and Apostolic solicitude: which he expressed in opposing the Error of Origen, which Ruffinus and his Disciple Melania now brought into Rome. The same Holy Pope likewise first repressed the Heresy of Pelagius, which first appeared under him: Of which for the relation which that Arch-heretick had to Britain from whence he came, we shall presently treat more largely. A. D. 399. 3. The year following, the same Emperor published an Edict which jacobus Gothofredus conceives to have been directed to the Vicar of Britain. The From of Which Edict was this: As we utterly forbid the offering of Pagan Sacrifices; l. 15. de Paga●is. Co●. Theod. so our pleasure is that the Ornaments of public Works (though representing Pagan Superstitions) should be preserved. And to the end those who presume to demolish them, pretend not any authority for so doing, we hereby command, that if any ancient Inscription or Law be found, such papers be taken out of their hands, and brought to us. Thus Wrote the Emperor to Proclianus Vicar of the five Provinces: Into which number Britain was lately divided, as hath been showed. 4. This Island seems at this time to have enjoyed repose, A. D. 400. being freed from the violence of their Northern Enemies by a Roman Legion quartered in the confines. It was governed by a Roman General, called Marcus, whom Honorius sent hither. Claudian. Panegyr. ad Stilicon. Of this peaceable State of Britain the Poet Claudian gives testimony, in his Panegyric inscribed to Stilico, who was Consul in the year of Christ four hundred. A. D. 403 5. But this calm lasted but a little space: for troubles happening in Italy, all the forces which defended Britain being called away, this poor Island was left miserably exposed to her barbarous enemies. Those Troubles were caused by an invasion of the Goths under their King Alaricus, A. D. 401. who out of Pannonia by the Norick Alps descended to Trent, from thence driving a Garrison of Honorius: and so piercing into Rhetia was there stopped by Stilico, who made great preparations against him. 6. The following year a battle was fought between Alaricus and Stilico: A. D. 402. wherein the Goths were vanquished, and might have been utterly destroyed, had not Stilico permitted them to retire back into Pannonia: This he did to the end his ambitious designs might more securely proceed during troubles, by means of which he continued in possession of the Empire's forces. 7. Alaricus by pact with Stilico, A. D. 403. returned towards Italy with a more numerous army. And presuming to subdue the Country, was again fought with by Stilico at Pollentia, Vsser. in Primord f 595. Claudian. de ●el. Gerico. Id. the 6. Honory consulatu. and once more overcome. To this Battle, the Roman Legion, which was the only defence of Britain, was sent for, as Bishop Usher from Claudian the Poet well observes. But such frequent invasions by barbarous Nations obliged the Romans to strengthen their City with new walls and Towers, as the same Claudian elegantly relates. 8. In these time's Pope Anastasius dying: A. D. 402. there succeeded him in the Apostolic See Innocentius first of that name: concerning the integrity of whose Faith thus writes S. Hierom to Demetrias a Virgin in Africa, Hieron. Epist. 8. Because I fear, (saith he) yea have been credibly informed, that the venomous sprigs of Heresy (he means Pelagianism) do still bud forth in Africa, I thought myself obliged out of a pious affection of charity to admonish thee, firmly to hold the Faith of the Holy Pope Innocentius, who in the Apostolic chair is now Successor and Son to Anastasius: and take heed of entertaining any strange Doctrines, what ever esteem thou mayst have of thine own wit and skill. XXIV. CHAP. XXIV. CHAP. 1.2. Of Pelagius the British Heretic. 3.4. &c The special Points of his Heresies: condemned by several Popes▪ Synods etc. 11. Britain infected. 12. Of Vigilantius his Heresies. 1. HEre it will be seasonable to treat of the New blasphemous Heresy of Pelagianism, which now began to infect the world. The Author of it was Pelagius, by birth a Britain, A. D. 404. for which cause S. Augustin styles him Pelagius by Surname Brito: August. Epist. 106. Prosp. carm. de Ingra●. and S. Prosper more expressly calls him the British Serpent. And hereto consent S. Beda, Polidor Virg●ll and generally Modern Historians. But whether his original came from the Roman Provinces in Britain or the Scottish, some doubt may be made, Hieron. in Praefat. ad l. 3. coat. Pelag. considering S. Hierom in several places mentioning him calls him a Scott, descended from the Scottish Nation bordering on Britain: and elsewhere, he says that he the most stupid of men, was stuffed with Scottish pulse. Ap. Capgrav. in Albano. I●. ●inmutheus. Not withstanding the Author of S. Albanus his life in Capgrave affirms that he was Abbot of that famous Monastery of Bangor, where two thousand and one hundred Monks under the Discipline of one Abbot did get their living by the labour of their hands. 2. Certain it is that he was a Monk, for by that title he is called for the most part by the Bishops in the Council of Diospolis, because he had no Ecclesiastical degree. And S. Augustin saith, August. de Gest. Pelagy cap. 35. After many ancient Heresies, a New one is lately risen, not invented by any Bishops or Priests, no nor so much as inferior Clarks, but by a sort of Monks, which dispute against the Grace of God. Isi●. Pelas. l. 3. Epist. 314. Isidor the Pelusiot adds that he was a vain straggling Monk, incorrigible, one who wandered from Monastery to Monastery smelling out feasts, and fawning on Magistrates for their good cheer etc. observing withal that it was in his old age that he fell into this Heresy, whereas before he had lived, according to S. Augustins' testimony, in repute for his sanctity and Christian life of no ordinary perfection. Aug. l. 3. de peccat mer. c. 1. Sigeber●. A. D. 404. 3. The special Points of his Heresy are thus set down by Sigebertus: In Britain, saith he, Pelagius endeavoured to defile the Church of Christ with his execrable doctrines: Teaching that man may be saved by his merits without Grace: That every one is directed by his own natural Free will to the attaining of justice: That infants are born without Original sin, being as innocent as Adam was before his Transgression: That they are baptised, not to the end they should be free from sin, but that they may by Adoption be admitted into the Kingdom of God: And though they were not baptised, yet they should enjoy an eternal and happy life, though excluded from the Kingdom of God. 4. These Heresies began to appear in public about the year four hundred and four or five: and being taken notice of by Pope Innocentius, Pelagius composed a Letter of Purgation, which was presented to his successor Pope Zozimus. After which he went into Palestina, not daring to come to Rome to clear himself. And his Doctrines being reproved by S. Hierom in the East, and by S. Augustin in the West, Pelagius appealed to the judgement of a lawful Synod: which was assembled at Diospolis (or Lydda) in Palestina, and his accusors Heros and Lazarus, two Bishops from Gaul, by reason of the sickness of one by the way, not being able to appear in the Synod, Pelagius gave such captious answers to the interrogations proposed to him by the Bishop's present, that he escaped a censure, and was acknowledged an Orthodox Catholic. 5. About the same time his prime Disciple Caeletius was condemned for his Heresies in a Synod at Carthage, from which he appealed to the Roman See, yet not daring to pursue his Appeal, he fled into Asia, and there by fraud obtained the degree of a Priest. After which another Synod of Numidia at Milevis again condemned the same Errors. A Copy of both which condemnations being sent to Pope Innocentius, he approved them, and excommunicated both Pelagius and Celestius, yet with a condition, that upon their revocation of their Errors they should be restored to Catholic Communion. 6. Their Heresies notwithstanding spreading abroad, the African Bishops of both Councils deputed S. Augustin by common consent to confute them: And with what diligence and efficacy he performed this charge, his glorious labours do to this day admirably testify. 7. S. Innocentius being dead, his Successor Zosimus received an Appeal from the judgement given by another Council of Carthage against Celestius, who came to Rome, and presenting to the Pope a Discourse touching his Doctrine, which he professed to submit to the See Apostolic: pretending likewise to subscribe to the Letters written by Pope Innocentius to the two African Councils, in which his Heresy, by which he denied Original sin, was principally condemned: Hereupon Pope Zosimus favourably interpreted his Libel or Discourse, and delayed his absolution only two months, till he could receive an answer from the Africain Bishops. 8. Pelagius likewise using the same arts, endeavoured to surprise Pope Innocentius, by a Book of his Doctrine written with such ambiguity of words, that his Heretical senses could not be discovered but by readers of a more then ordinarily sharp sight and judgement. This Book was likewise presented to Pope Zosimus: To which was added a Symbol of his Faith directed to the Pope and composed so artificially, that it hath been printed as a Sermon of S. Augustins (the one hundred ninety first in number) by changing the beginning and end of it, instead of Beatissime Pater, saying Dilectissimi Fratres. At the arrival of which Treatises at Rome, there was great joy, as if the Heretics had been converted. Of which Pope Zosimus informing the African Bishops, they again assembled at Carthage, and carefully pondering these things, they wrote back to Pope Zosimus, signifying to him, that it was not sufficient that Celestius should in gross subscribe to Pope Innocentius his letters, but that he should also anathematise expressly the words impiously set down in his own Libel. They likewise detected the fraud by which Pelagius in his Libel had veiled his heretical sense. 9 Hereupon Celestius being urged by Pope Zosimus to pronounce anathema against the Doctrines objected to him by Paulinus a Deacon, and which himself had manifestly inserted in his own Book, privately withdrew himself from his trial: thereby showing that his submission to be corrected by the See Apostolic, was false and hypocritical. At the same time several Writings of Pelagius likewise were discovered, in which his Heresies manifestly appeared. 10. Pope Zosimus therefore without any further delay, imitating his Predecessor Innocentius, saith S Augustin, did a second time with the like authority condemn their Doctrines and excommunicate their persons. Which Sentence of Condemnation was solemnly first of all in a Synod pronounced by Sixtus a Roman Priest, afterwards Pope, whom the Pelagians had esteemed, but injustly, a principal Patron of their Heresy. Which Heresy having been proscribed by so many Synods, and more than once by the Roman See, the Emperor Honorius also published an Imperial Sanction, by which he not only banished Celestius and Pelagius out of Rome, but ordained that whosoever should teach the same Doctrines, being thereof convicted in judgement by whomsoever, should have the same punishment of Exile inflicted on them. Which Decree he commanded to be published through the whole Empire. These were the Acts of many years, which to avoid interruptions are summed up together. 11. Notwithstanding all this care of all Sorts of Magistrates, both Ecclesiastical and Temporal, to extirpate this execrable Heresy out of the world, yet by reason it directly favoured the corruption of Nature, human Pride and sensuality, it continued in most country's, and particularly in Britain it made so general a progress that the neighbouring Churches of Gaul thought necessary to send into this Island two of their most eminent Bishops, and this two several times, to repress it: Which how they gloriously performed, shall shorly be showed in due place. A. D. 406. 12. At the same time, as Pelagius infected Britain, so did another infamous Heretic infect Gaul likewise. That was Vigilantius, concerning whom S. Hierome thus writes, Gaul alone was a country that produced no monsters of Heresies in former times. Hiero●. Ep. ad Ripar. But on a sudden there arose one Vigilantius, who may more justly be called Dormitantius, who being full of an unclean Spirit entered combat against the Spirit of Christ, and denied that the Sepulchers of Martyrs ought to be venerated, condemning likewise the devout Vigils celebrated before the Festivals of God's Saints. Which Errors of his are detested by the whole Catholic world. He also imitating jovinian, A. D. 407. at feasts declamed against Fasting, preferred riches before voluntary▪ proverty, and Marriage before Virginity. XXV. CHAP. XXV. CH. 1.2.3. After Marcus, and Gratianus, Constantin is proclaimed Emperor in Britain. 4.5. etc. Geffrey Monmouths fable of him disproved. 7. etc. Constantins' successes in Gaul, etc. 11. Gerontius rebels against him: and is slain. 12. etc. Constantin overcome by Constantius: and slain: And Rome is sacked by the Vandals. 1. IN the year of Grace four hundred and six, A. D. 406. Gaul was overrun by the Vandals, Sueves and alan's. Which opportunity being observed by the Picts and Scots, they likewise breaking out of their limits, wasted the confining Provinces of Britain. The Governor of the Island at that time was Marcus, whom on a sudden the Army saluted by the Title of Emperor, imagining that under the conduct of so sublime a name, they might better resist the Enemy. But the unconstant soldiers finding his incapacity, as suddenly deposed him, and in his place chose Gratianus, born in the same Island. 2. But within four months, they slew likewise Gratianus, A. D. 407. for his insupportable cruelty. Which being divulged in the country's abroad, their old Enemies out of Ireland returned, and being attended by the Scots, Norvegians and Daci, they marched cross the Island from sea to sea, wasting all with fire and sword. 3. In this extremity the British Army proclaimed Emperor a Soldier called Constantin, Ped. l. 1. c. 1. not for any merit of his courage, saith S. Beda, but only for the hope they fancied in his name: as if the present ruins could not be repaired but by another Constantin. 4. Concerning this man's Election, Geffrey of Monmouth, Galfrid. Monument. Florileg. A. D. 435. followed by Florilegus and others, frames this story: How Wichelin (commonly called Guithelin) Arch Bishop of London seeing the calamity of Britain, and weakness of the Romans, passed over Sea into lesser Britain (formerly called Armorica) where Aldroenus reigned, the fourth from Conanus, whom Maximus had first constituted King there. To him the Bishop made his humble petition that he would out of commiseration to the country from which himself was descended undertake the Government of it. A. D. 411. The King refused this offer as to himself, but was content that his Brother Constantin should accept that Title, whom he furnished with Soldiers and a Navy, & sent them into Britain: When presently the Britain's generally flocked to him out of their caverns and lurking places, and under his conduct marching against the Enemies, obtained an illustrious Victory. This being done, they set the Crown on his head at Chichester, and gave him to wife a Noble Roman Lady, who had been brought up by the same Bishop Guithelin. By her he had three Sons; the Eldest was Constans, whom he made a Monk at Winchester in the Church of S. Amphibalus: The other two were Aurelius Ambrose and Vterpendragon, whom he committed to the education of the same Archbishop. 5. But these are fictions either invented or credulously embraced by Geffrey of Monmouth, a man whose end in writing a history was not to propagate Truth, but to exalt his own nation. For first, it is certain that when Constantin was proclaimed Emperor in Britain, the Archbishop of London was not Wichelin, but Fastidius Priscus, who died about the year four hundred and twenty: whose Successor was Voadinus; and after him Guithelin in the year four hundred fifty six. 6. Again that this Constantin was so far from being Brother of a King, that his original was base and unknown, we have the testimony of the most ancient and authentic Historians. S. Beda says he was chosen (Ex infimâ militiâ) out of the lowest rank in the Army, and this not for any merit, but merely a fortunate presage of his name. The place where he was chosen Emperor was Caër-Segont near Caërnarvon, afterward called Caer-custenith, perhaps from this Constantins' election there. Being chosen, he directed Messengers to the Emperor Honorius to excuse himself, Zosim. l. 5. as being by violence compelled by the soldiers to accept that Title: thus writeth Zosimus; which alone destroys Geoffrey's fable. 7. The same year Constantin passed over into Gaul, where gathering an army he subdued all the regions on this side the Cottian Alps dividing Gaul from Italy: Zosim. ib. Sozom. l. 9 c. 11. and then, saith the same Zosimus, he accounted his possession of the Empire secure. He likewise drew out of his Monastical Solitude his Son Constans, whom he created Caesar: This is testified by Orosius and Marcellinus Comes. Oros. hist. ●. Marcell. come. chron. 8. The seat of his Empire he placed at Arles: he constituted firm guards upon the River Rhine, to hinder the excursions of the Germans: and utterly broke the forces of the Vandals, Sueves and alan's, which had wasted all the Provinces between the river Seine and the Rhine. 9 Afterward he sent his Son Constans into Spain, who by many successful combats subdued the country. A. D. 408. And whereas two Noble Brethren, Didymus and Verenianus having collected an army of Spaniards faithful to the Roman Empire, had seized on the strait passages, through the Pyrenean mountains, Constans courageously broke through them. Which having done, he committed the care of defending those passages to foreign Soldiers, to the great displeasure of the Spaniards, who thereupon entered into league with the Vandals and Goths against him. For these good successes Constans by his Father was pronounced Emperor: to whom he repaired, leaving Gerontius in his place General in Spain. 10. But the year following he was sent back into Spain, A. D. 409. Zosim. l. 6. attended by justus a famous Captain. Whereat (saith Zosimus) Gerontius was so offended, that he procured the barbarous Soldiers in Gaul to revolt: so that Constantin having sent a considerable part of his army into Spain, and not being able to repress them, several Provinces both in Gaul and Britain forsook their dependence on Rome, casting out the Roman Magistrates, and governed themselves by their own will and laws. Notwithstanding the same Author afterward insinuats, that the Emperor Honorius himself freed the Britain's from their dependence, Id. ibid. writing letters to them wherein he exhorted them to provide for themselves. 11. Gerontius not content with this, assumed to himself the Title of Emperor, Sozom. l. 9 c. 13. and investing with the same purple Maximus whom he left in Spain, he with an army marched against Constantin, whom he besieged in Arles. But an Army from Honorius under the conduct of Constantius a Roman approaching, Gerontius his soldiers forsook him: and the Spaniards remaining, out of contempt of him attempted to kill him: and encompassing the house into which he retired, they set it on fire: So that Gerontius having first killed his wife, at last killed himself also. A. D. 411. Id. ib. c. ●5. This is Sozomens relation. 12. As for Constantin he was again besieged at Arles by the Roman General Constantius: and being informed that Ebodicus whom he had sent into Germany to collect aid from the Franks and Alemanni, was intercepted in his return, he devested himself of his Imperial Purple, and flying for refuge into a Church, was there consecrated a Priest. Whereupon the Soldiers in the Town, having pardon offered them, opened the gates. Constantin with his Son julian, was sent into Italy, but by the way was slain. 13. The year before Constantins' unhappy death was deplorable to the whole world, by the destruction of Rome, overcome and sacked by Alaricus King of the Goths. Than not only the immense wealth of the City for so many years heaped together, but the ornaments of Churches became the prey of barbarous Soldiers, who were astonished to see the munificent vessels with which Constantin the Great had enriched them. XXVI. C. XXVI. CHAP. 1.2. etc. The Martyrdom of S. Melorus a young British Prinie. A. D. 411. Martyrolog. Anglic. 3. L●●var. 1. OUR martyrologue the same year wherein the Usurper Constantin was slain commemorats a more happy death, called a Martyrdom of a young British Prince, whose name was Melorus (or Meliorus.) Of whom mention is made in the Monuments of Cornwall: Capgrav. in Mel●●●. from whence Capgrave hath extracted the following Narration. 2. In the primitive times of Christianity, the Apostles Doctrine being dispersed through all the regions of the world, Britain was likewise converted from Paganism to Christianity: and of that Nation many believing in our Lord, and in their lives conforming themselves to the Apostles precepts, shined gloriously by many miracles. Of which number we are confidently assured that Blessed Melorus was. He was descended from a Noble family of the Britain's: for his Father, called Melianus, enjoyed the Dukedom of Cornwall. In the seaventh year of whose Rule an Assembly of the nobility being mets to consult about the general affairs of the Province, Rinaldus brother to the Duke coming with force upon him slew him, and invaded the Dukedom. 3. Now Melianus had then a young Son, a child of seven years old, named Melorus. Him also after his Father's death his Tyrannous Uncle sought to kill, fearing lest being come to man's estate, he should deprive him of the Principality. With this deliberation he brought the child with him into Cornwall: Where at the same time was assembled a Synod of Bishops: Who all interceded for the life of the child: so that the Tyrant contented himself with cutting off his right hand and left foot: in place whereof there was framed for the child a hand of silver, and a foot of brass. After this Melorus was educated in a certain Monastery of Cornwall till he was fourteen years old, spending his time in the reading Holy Scripture, every day growing in innocence, virtue and piety. 4. But then Rinoldus by many gifts and promises of large possessions tempted, and obtained from Cerialtanus, to whose care the child was committed, an assurance of his death: Which he impiously accomplished by cutting off his head, which he sent to Rinoldus, challenging his promised reward. The person employed for carrying the Martyr's head was a Son of Cerialtanus, who by a just judgement of God fell from the Castle wall with the head in his hands, and broke his neck. 5. After this the Holy child's Nurse came to the house where the Body lay: and there she saw a Vision of Heavenly Angels, and lights gloriously shining. And having buried the Body in a decent place, the day following they saw it laid above ground. Three several times they buried it, and still the same accident arrived. By common advice therefore they laid the Sacred Body upon a Cart, to which were tied two young Bulls never used to the Yoke: These they permitted to go at liberty without any leader, whither God's Providence should direct them. The Bulls then on a sudden becoming tame, carried it to a certain place, where being arrived they stood still. But the company attending the Cart, not liking the place, which they thought unfit for his burial, employed their hands, arms and shoulders against the wheels, to force them to roll forward. But they found the Cart by divine virtue so fixed, that by no strength or art it could be moved. After divers attempts made to no purpose, at last giving thanks to God they buried the Sacred Body with great solemnity in the same place. There many devout people repairing, and imploring the Martyr's help and intercession in their afflictions and infirmities, frequently with joy obtained their desired remedy. 6. The Head of the Martyr was carried to the Tyrant Rinoldus, which he having touched, died miserably three days after. After whose death the Bishops and Clergy carried the Head, and buried it together with his Body. Several days after this certain Preachers, not of British blood took the Coffer wherein the Sacred Relics reposed which they carried in Procession through many places, and at last according as they were enjoined, they arrived at Ambrisburg, where they laid the Holy Relics upon an Altar. Thus find we related the Gests of S. Melorus in Capgrave. 7. Now Ambrisburg is a well known town among the Belgae (in Wiltshire) in the Territory of Winchester: so called from Ambrose the Son of Constantinus, the late mentioned Usurper of the Empire, concerning whom we shall hereafter treat. M Camden adds out of an ancient Book, Camden. in Belgis. called Eulogium, that there was erected a Monastery of three hundred Monks, which afterward was pillaged by a certain barbarous Tyrant called Gurmundus. Moreover that at Ambrisburg S. Melorus and his Sacred Relics were in a special manner venerated, Vsser. in Primord. Bishop Usher affirms, saying, The solemnity of the celebrating the Relics of S. Melorus by the inhabitants of Ambrisburg obscured in time the memory of Ambrius or Ambrose. A. D. 420. XXVII. CHAP. XXVII. CHAP. 1. Victorinus Governor in Britain: recalled. 2.3 etc. Britain poisoned with Pelagianism by Agricola a Bishop. 4. Several Arch-Bishops of London. A. D. 412. 1. AFter Constantins' death several other Tyrants arose in France, as Maximus, jovinus and Sebastian: but by the courage of Constantius they were quickly subdued. As for Britain, it again returned to the Obedience of the Roman Empire. Constantius therefore sent Victorinus Governor thither, A. D. 414. a man grateful to the Britain's, and formidable to the Picts and Scots, whose violences he easily repressed as the Poet Rutilius testifies. Rutil. Itinerar. But being too soon recalled by Honorius, and the Roman Legion with him, the Britain's in a short time became miserably and irremediably exposed to their barbarous cruelties. A. D. 414. 2. Pope Innocentius dying after he had the space of fifteen years governed the Roman Church, Zosimus succeeded him, who with the like care endeavoured to preserve the Church from the infection of Pelagianism: In whose place after two years was chosen Pope Bonifacius, A. D 4●9. Pr●sp. advers. Collator. who, saith Prosper, made use not only of Apostolic, but also Imperial Edicts against the same Enemies of Divine Grace. 3. In his time this Island of Britain became poisoned with their presumptuous Doctrines. The unhappy instrument of which calamity was one Agricola, the Son of a Bishop called Severianus. Bale cent. 10. Bale is mistaken, when he affirms this Agricola to have been a Britain, a Monk of Bangor and companion of Pelagius: for he was by Nation a Gaul. And the same Author with the like Error confounds Agricola with Leporius, who infected Gaul with the same Heresy: But afterward going into Africa, was there rectified in his judgement by S. Augustin. A. D. 420. 4. In Britain there were at this time several Bishops full of piety and learning, who opposed themselves against this Heresy. Among whom the most celebrated was Fastidius Priscus Archbishop of London, highly commended by Gennadius and Trithemius as a man skilful in Holy Scripture and a Zealous Preacher of Divine Truth: moreover illustrious in holy conversation and famous for his sharpness of judgement and elocution. Bale adds, that he left behind him a Book entitled Pious Admonitions, which probably contained an Antidote against the contagion of that Heresy. It is uncertain what year he died, and consequently when it was that Voadinus succeeded him in that Bishopric. XXVIII. CHAP. A. D. 421. XXVIII. CHAP. 1.2. etc. The Britain's beg help of the Romans: a Legion is sent: and called back, etc. And the Romans take their last leave of Britain. 1. WHilst Britain was thus infested with suggestions of Heretics, Florileg. A. D. 420. the Scots, Picts and Norvegians, saith Florilegus, miserably vexed it with their incursions. In which necessity, Gildas in Excid. as Gildas writes, the Britain's sent messengers to Rome with humble and earnest Petitions for assistance, vowing their eternal subjection to the Roman Empire, in case their cruel enemies might be repelled. 2. In compliance with which request, saith the same Author, a Legion was sent into the Island, sufficiently furnished with arms, & which had not been partaker of the former defeat given to the Romans. This army coming to a conflict with those barbarous Nations, A. D. 421. slew great multitudes of them, and drove all the rest out of the borders, so freeing the poor Britain's from horrible vexations and imminent slavery. 3. Who the Roman General was under whose conduct this Victory was obtained, is not mentioned in story Probable it is that it was Chrysanthus the Son of Marcianus, who afterward was chosen Bishop of Constantinople: For concerning him Socrates thus writes: Socrat. l. 7. c. 12. In the reign of the Great Theodosius this Chrysanthus was by him designed Perfect of Italy. Afterward he was constituted the Emperor's Vicegerent in Britain: in the administration whereof he attained great commendation. 4. Who ever was the General, he together with his Legion was presently sent for back. Gillas' in Excid. But before their departure, saith Gildas, they gave order to the Britain's once more to raise a wall between the two Seas (Glotta and Bodotria) to restrain the Enemies and be a defence to the Britain's. But this wall being made by a rude multitude destitute of a Governor, and framed for the most part of turfs, availed little or nothing at all. The bounds of this wall S. Beda thus describes: Bed. l. i. c. ●2. It began toward the West about two miles' distance from a Monastery called Aebercurnig; in a place named in the Picts language Penvahel, but in English Penveltun: and going Eastward it ended near the City Acluith. Now from the Name in the Pictish tongue Penvahel, a British word, M. Camden judiciously infers that the Picts were a British Northern Nation, for in Welsh at this day Pengual signifies the Head of a Rampire (caput valli.) 5. So useless was this ill-built wall, that it was scarce finished, but the Scots and Picts again broke in, for according to Gildas his relation, Gild. in Exbid. Assoon as the Legion with great triumph and joy was gone homeward, those former Enemies, like ravennous wolves (Ambrones lupi) enraged with excessive hunger, on all sides encompassing the sheepfold in the absence of the shepherd, so they with ●ares and full-blown sails invaded the Island, broke into the borders, and laid waste all things in their way, mowing down and treading underfoot the Britain's, like ripe corn. Id. ib. 6. Hereupon the afflicted Britain's again sent Messengers after a most deplorable manner, with rend garments and their heads covered with dust, to implore aid from the Romans, endeavouring like fearful chickens to shroud themselves under their Mother's wings. They earnestly begged them to prevent the utter miserable ruin of their country, and that the Roman name might not be rendered contemptible to foreign Nations. 7. This woeful Petition was addressed to the famous Roman General Aetius Perfect of Gaul, under whom Britain was also subject. He therefore moved to pity with so tragical a relation, sent forces under the conduct of Gallio a Citizen of Ravenna, who once more vanquished the Enemies. But having done this he declared to them the Emperor's pleasure, That for the future Britain must rely on its own strength, and not expect any assistance at all from Rome, Id. ib. which at so great a distance, and amidst so many distractions could not attend to so remote a Province. He advised them therefore to exercise themselves in military affairs, to build fortifications in places convenient, especially towards the Sea, to strengthen their Cities with walls, etc. And having thus counselled and encouraged the Britain's, the Romans took their last leave of them: never returning more. Yet before they went, they once more joined with the Britain's to repair the Wall, which they made far more strong then formerly, contributing thereto both public and private charges. THE CHURCH-HISTORY OF BRITAIN UNDER BRITISH KINGS II. PART. THE NINTH BOOK. I. CHAP. I. CHAPTER. 1.2. etc. Kingdoms of the Picts and Scots established in Britain. A. D. 421. 1. THE Romans having taken their farewell of this Island, it is from that Epocha that we may reckon the institution of two Kingdoms here, the Picts and the Scots. For though heretofore there hath been mention made of several Princes and Kings of each Nation, yet they seem to have been Kings rather by election, and in the nature of general's for present expeditions, then as enjoying an established Principality. 2. For as much as concerns the Picts, though they always had their habitation in the Northern parts of Britain, yet they were oft forced to change and contract their Seats: But now enjoying peace and security by the Romans absence, they became established in their ancient Territory. Which Territory they in a few years enlarged making an irruption through the Wall of separation, and possessing themselves of the Province more Southerly. 3. And as for the Scots, they being hitherto as auxiliaries of the Picts, mingled among them in all their invasions, and o●t compelled by the Romans to return to their habitation in Ireland and other Northern Regions: Yet now they fixed their habitation in the Northern coasts of Britain, under Fergusius their King. 4. Of these two Nations and Kingdoms, the principal in this age was that o● the Picts: And if we inquire into their peculiar Seats, the Picts seem to have possessed the Provinces about Edinborough confining to the Wall, which therefore was anciently called the Picts-wall: A. D. 423. And the Scots inhabited the Northern and Western Provinces lying nearest to Ireland, from whence they came. But in the following age they turned their arms against the Picts, whose numbers and power they by degrees diminished, and at last utterly destroyed their kingdom and name, and gave to the whole country the new appellation of Scotland. II. CHAP. II. CHAP. 1. Death of Honorius: to whom succeeds Valentinian the third. 2 etc. A three fold Mission by Pope Celestin into Britain and Ireland. 6 7 S. Patrick's Divine vocation. 1. IN the year of Grace four hundred twenty three the Emperor Honorius died, in whose place succeeded Valentinian the third of that name, Son of Constantius, who had been created Caesar, and immediately before his death Augustus. In the Eastern Empire there reigned the younger Theodosius. 2. The same year died also Pope Bonifacius, and after him was chosen Pope Celestinus, to whom our Islands of Britain and Ireland have an eternal obligation: for by him they were either preserved from error, or converted to the Christian Faith. By him S. Palladins was sent to the Scots, who freed them from their barbarous Idolatry. By him S. Patrick was directed an Apostolic Teacher into Ireland, where he wrought the like effect with greater fruit And by him S. Germanus and S. Lupus, two holy and learned Bishops of Gaul, were employed to cure Britain of the pestilent infection of Pelagianism, spread there by the impious diligence of Agricola; in which execrable employment he was assisted by the oft times excommunicated Heretic Celestius, prime Disciple of Pelagius, if the testimony of one single modern Author, Claudius Menardus, may be taken. 3. Now the circumstances touching the execution of this threefold Mission we intent consequently to declare. And though the Ecclesiastical affairs of Ireland be not comprehended directly within our present Design, yet since the great Apostle of that Country, as hath been showed, was a Britain, both beginning and ending his days in Britain, it will either be no excursion, or one very excusable, if not commendable, to insert here some of his principal Gests. 4. He did not begin the execution of his Apostolical Office till after the time that S. Germanus and Lupus came into Britain to expugn the Pelagian Heresy: For by them he was encouraged thereto. Till which time, he conversed here in Britain, A. D. 249. by his holy example inviting his countrymen to the imitation of his virtues and piety. 5. The ancient Author of his life extant in Capgrave, Ap. Cap. gr▪ in S. Patric. A. D. 425. relates many admirable deeds performed by him, before he had addicted himself to the discipline and instruction of S. Germanus. One of which we will recite in this place, and probably happening about this time: by which will be discovered how wonderfully he was called to the Apostleship of Ireland. 6. On a certain day S. Patrick in his sleep saw a man coming to him as out of Ireland, having many letters in his hand, one of which he gave to the holy man, who read it. Now this was the beginning of the Letter: This is the voice of the Inhabitants of Ireland. Assoon as he had read those words, the same instant he heard the voices of a world of infants crying to him out of their Mother's wombs in many Provinces of Ireland, and saying, We beseech thee, Holy Father, to come and converse among us. Having heard this, S. Patrick immediately felt great compunction in his heart, and could read no more of the Letter. And assoon as he awaked, he gave thanks to God for this heavenly Vision, being assured that our Lord had called him to be an instrument of the salvation of those who had cried unto him. 7. Hereto jocelinus another Writer of his life adds, jocelin. in vit. S. Patricij. That S Patrick hereupon asked counsel of our Lord the Angel of the great council, touching this affair, and by the mean of the Angel Victor received this Divine Oracle, That forsaking his parents and country he should pass over into Gaul, there to be more perfectly instructed in the Doctrine of Christian Faith and Ecclesiastical Discipline. III. CHAP. III. CHAP. 1.2.3 etc. Of S. Palladius Apostle of the Scots in Britain. 8.9. His Disciples Servanus and Tervanus. 10. etc. Of S. Palladius his death. 1. OF the foresaid three Missions the first that was put in execution was that of S. Palladius into Britain. A, D. 429. This S. Palladius was a Deacon of the Roman Church, a man no doubt of great prudence, learning and sanctity, since he alone was made choice of, though as yet in an inferior Ecclesiastical degree, to free the whole Island of Britain from Heresy and Infidelity. Twice was he sent as Legate of Pope Celestinus into our country. Concerning the first Legation thus writes Baronius, In the four hundred twenty ninth year of our Lord, Baron. hic. saith he, during the Consulship of Florentius and Dionysius, Pope Celestin by a Legation of the Deacon Palladius delivered Britain infected with the Pelagian Heresy. A. D. 431. 2. Being come into Britain, assoon as he had informed himself of the state of the Island, how the Civiller part formerly under the Roman jurisdiction was defiled by Heresy, and the Northern Regions, now possessed by the Scots, wholly buried in the mists of Paganism: He gave notice hereof to Pope Celestinus, who recalled him to Rome, to advise with him about a remedy against both these mischiefs. A. D. 431. 3. Upon serious consultation therefore, it was thought fit to divide these two employments, and to commit them to several persons. Hereupon in opposition to the pelagian Heresy by which the Roman Island, as S. Prosper calls it, that is, the Provinces heretofore subject to the Empire, were miserably infected, two Holy Bishops of Gaul S. Germanus and S. Lupus, were directed into Britain, whose labours, with the happy success of them, shall be presently declared. Again out of an Apostolic solicitude to rescue the barbarous Northern Regions from Paganism, the same Palladius after he was exalted to an Episcopal Degree, was by Pope Celestinus, as his Legate again sent to be the Apostle and converter of the Scottish Nation. 4. This double Mission is thus recorded by S. Prosper, Prosp. advers. 〈◊〉. in 〈◊〉. a Holy and learned Father, living at the same time: Pope Celestinus, saith he, of venerable memory, upon whom our Lord had conferred many gifts of his Grace for the defence of the Catholic Church; knowing that to the Pelagians already condemned no new examination was to be allowed, but only the remedy of Penance, commanded that Celestius, who impudently demanded a new audience, as if his Heresy had not been discussed, should be excluded out of the confines of Italy. For his resolution and judgement was that the Statutes of his Predecessors, and former Synodall Decrees aught to be inviolably observed by himself, and that he should not admit to a new retractation those doctrines which already had deserved and suffered condemnation. 5. Neither did he extend a less zealous care towards Britain, Id. ib. which he likewise freed from the same contagious disease of Heresy: for by his order (and the labours of S. Germanus and S. Lupus) he excluded from that secret retirement, divided by the Ocean from the rest of the world, certain Enemies of Divine Grace, which had seized upon that Island, which by producing the Arch-heretics Pelagius and Celestius, had given an original to their Heresy. Moreover the same Holy Pope ordained (Palladius) a Bishop to the Scottish Pagan Nation: and by these means whilst he studiously endeavoured to preserve the Roman Island Catholic, he made the barbarous part of the Island, Christian. 6. Now here the Ancient and Later scott's, that is, the Irish and the people now only called Scots, do earnestly contend which should appropriate to themselves S. Palladius for their Apostle, with exclusion of the other. But the controversy may be compounded by allowing each of them a share in him. For no doubt his Legation extended to the Scottish Nation in general, both in Britain and beyond the Sea. And during the short time that he lived he attempted the conversion of Ireland, but in vain. So that he was effectually the Apostle only of the British Scots. 7. Hereof we have a proof in the life of S. Patrick written by the ancient Author Probus: Probus in vit. S. Patric. Palladius, saith he, being ordained Bishop by Pope Celestinus, was directed to the conversion of this Northern Island of Ireland. But Almighty God did not give Success to his preaching: Neither can any man receive any thing on earth, unless it be given him from heaven. For the savage and brutish inhabitants of this country would by no means receive his doctrine. Therefore he would not spend much time in a land not his own: but returned to him that sent him. And having passed the sea, he arrived at the confines of the Picts, where he remained till his death. 8. Moreover that the principal care of S. Palladius was exercised toward the British scott's appears in this, that his two Disciples Servanus and Tervanus are reckoned among the learned Teachers of Britain. Of which the former was sent to instruct the inhabitants of the Orcadeses, and the other to the Picts. Concerning Servanus the Centuriators of Magdeburg write in this manner: When Palladius was sent into Scotland, Magdebur. cent. 5. c. 10. f. 1430. Servanus adjoined himself to him, and together with him promoted the Gospel and propagated the Doctrine of it. He was afterward sent by the same Palladius, after experience had of his learning and Sanctity, to be an Apostle of the Isles of Orkney, and to teach the inhabitants there true Religious Christian worship This he performed with great diligence and zeal: and thereby obtained the Title of the First Apostle of those Islands. Dempster indeed, a Scottish Writer, attribute that Title to another called Serfus, who, says he, preached there before S. Servanus▪ and was Bishop of those Isles chosen from among the Culdees, or Colidei. But most probable it is that Ser●us and Servanus were one and the same person. 9 And touching Tervanus likewise the other Disciple of S. Palladius, ●slaeus de reb. gest. Scotor. l. 4. another Scottish Historiographer thus writes, Palladius having promoted Servanus to the degree of Bishop sent him to the Orcadeses, to imbue that rude and barbarous Nation with the Faith of Christ. He likewise created Tervanus Archbishop of the Picts. In which places these two holy men performed the Office of their Mission so diligently, by advancing piety and religion among them, as likewise by rooting out the poison of the Pelagian heresy out of the minds of many, that the one worthily deserved to be called the Apostle of the Orcadeses, Magdebur. Cent. 5. c. 10. and the other of the Picts. The forementioned Centuriators add, That Tervanus was sent to the Picts to water our Lord's vineyard planted among them by S. Ninianus: So that he seems to have been Ninianus his Successor. A. D. 429. And indeed this agrees exactly to the account formerly given touching the Gests and death of S. Ninianus Bishop of Witehern (or Candida casa) for in the year following this that Blessed Saint died. 10. Little more is found recorded in ancient Ecclesiastical Monuments touching the Gests of S. Palladius. And no wonder, his life not continuing much more than a year after he was made Bishop, Bed. hist. l. 1. c. 13. as S. Beda declares, who saith that he died in the eighth year of the younger Theodosius. Which eighth year is to be reckoned from the death of his Uncle the Emperor Honorius, and not of his Father Arcadius: For at that time Theodosius was but eight years old, and under the tuition of Isdegerdes' King of Persia. This if Cardinal Baronius had considered, he would not have thought fit to correct S. Beda's Chronology. 11. Certain modern Writers by mistake conceiving this Palladius to have been an Asiatic, do impute to him the implanting of the Eastern rites in the celebration of Easter among the Britain's. And Trithemius likewise erroneously confounds him with Palladius familiar friend of john of jerusalem, who was Bishop of Helenopolis, infected with the Errors of Origen, and a great defender of Pelagius. Whereas this Palladius was a Roman Deacon, who in the time of Pope Zosimus wrote the life of S. john Chrysostom, and was a zealous opposer of Pelagius and Celestius, against whom he composed a Book. Martyrolog. Angli●. 27 januar. His memory is celebrated in our English martyrologue on the twenty seaventh of january. IV. CHAP. IV. CHAP. 1.2. etc. The Mission o● S. Germanus and S. Lupus into Britain. 4. etc. Gests of S. Germanus before his Mission. 8. etc. And of S. Lupus. 10. etc. Their voyage into Britain, and Miracles. 1. PResently after Saint Palladius his first voyage into Britain, upon his information sent to Pope Celestinus, were deputed the two holy Bishops S. Germanus and S. Lupus to defend the Catholic Faith against the Enemies of Grace who had perverted many in this Island. B●d. hist. l. 1. cap. ●7. The occasion of whose journey hither is thus described by S. Beda: The Britain's, saith he, being neither willing to receive the perverse Doctrines of those who blasphemed the Grace of Christ, nor also being able by disputes to refute their subtleties who endeavoured to introduce that impious persuasion; agreed at last upon a discreet and happy advice, which was to demand assistance in this spiritual war from the Gallican Bishops. Whereupon a Great Synod was assembled (not in Britain, as Camden and Spelman suppose, but in Gaul, as appears by the relation of Constantius the Ancient Author of S. Germanus his life:) In which Synod a serious consultation was had who should be sent thither to defend the Catholic Faith. And at last by a general and unanimous consent, S. Germanus Bishop of Auxe●re (Altisiodorensis) and S. Lupus Bishop of Troy's (Tricassinae civitatis) were made choice of to go into Britain to confirm the Faith of Celestial Grace. 2. Now though in this Narration of S. Beda no mention be made of Pope Celestins interposing in the business, yet S. Prosper in the passage cited in the foregoing Chapter shows that the whole business was managed by his orders: and more expressly in his Chronicon he saith, Pope Celestin sent Germanus Bishop of Auxerre, in his place and with his authority (Vice suâ) to drive the Pelagian Heretics out of Britain, and to establish the inhabitants of that Island in the Catholic Faith. 3. Before we attend these two Holy Bishops in their journey to Britain, the relation and obligations we have to them require a particular information concerning their persons, qualities & former education Besides this, we shall be able to judge of the Religion and state of the British Churches in those times by observing their actions and behaviour, who are now become the Teachers and Reformers of our Country. So that any indifferent Reader will be able to perceive whether that Religion which S. Augustin the Monk taught the Saxons about a hundred and seaventy years after, was changed from that which these holy Bishops professed, as some Modern Protestants pretend it was. 4. First then touching S. Germanus, he was born at Auxerre in Gaul, Vid. ●i●pel●. 31. ●ul●j. descended from illustrious parents. From his infancy he was brought up in literature, wherein by reason of his natural capacity he so advanced himself, that he became a great ornament to his country. And to the end that nothing might be wanting to render him consummate in learning, after several years frequenting the Gallican Schools where he was taught the liberal Sciences, he went to Rome, and there he enriched his mind with a perfect knowledge of the Imperial Laws. At his return he was made Governor of the City and Territory of Auxerre, the place of his Nativity. 5. But not to dilate upon the occurrents of his Life during his secular state, we will, from the Relation of Constantius a pious and learned Priest of the same age who wrote his life, declare by how strange a Providence he was assumed into the Ecclesiastical Profession and promoted to the sublime degree of a Bishop. 6 Whilst he was Governor of Auxerre, the Bishop of that City was a holy man called Amator. This good Bishop being in the Church, and whilst he was preparing himself to perform his Office, Id. Ibid. perceiving among others Germanus Perfect of the City entering with a body and mind composed to modesty and piety, he commanded immediately that the doors should be safe locked. And then being accompanied with many persons of the Clergy and Nobility, he laid hold on Germanus, and devoutly calling on the name of our Lord, he cut off his hair, and divesting him of his secular ornaments, he very respectfully clothed him with a Religious habit: Which having done he said thus to him, Now, most dear Brother, it is our duty to be diligent in preserving this honour committed to thee without stain: For assoon as I am dead, Almighty God commits to thee the Pastoral charge of this City. 7. Amator shortly after died, in whose place Germanus succeeded, about the year of Grace four hundred and eighteen, as Bishop Usher reckons. Id. ibid. And being Bishop, the austerity of his life is thus described by the same Author: From the first day in which he undertook the Episcopal Office to the end of his life, he never used Wine, vinegar, oil nor so much as salt to give a savoury taste to his meat. At his Refections he first took ashes into his mouth, and after that barley bread: and this so slender and ungratfull diet he never used till toward sunset. Sometimes he would pass half a week, yea seven whole days without any satisfaction given to his craving stomach. His bed was hard boards covered over with ashes: and to prevent any profouned sleep, he would admit no pillow under his head. Why do I speak of sleep? When as he spent whole nights in continual sighing, and incessantly watered his hard couch with his tears. He was a zealous observer of hospitality, and whensoever any poor or strangers came to him, he would prepare for them a plentiful feast, whilst himself fasted. Yea with his own hands he would wash their feet, kissing them and sometimes bedewing them with showers of tears. Withal to the end he might cleanse himself from the stains which by familiar conversation with men could not be avoided, he built a Monastery, into which he oft retired himself, feeding and refreshing his mind there with the wonderful sweetness of celestial contemplation. Thus qualified was S. Germanus before he exercised his Apostolical Office in Britain, imposed on him by Pope Celestinus. Hara●s in Lup●. 19 julij. 8. Next as touching his companion S. Lupus: he was born at Toul a City of the Leuci, of a Noble family: his Father's name was Epirochius. After whose death, he was sent to school, and there imbued in the study of Rhetoric. He was married to Pimeniola Sister to S. Hilarius Bishop of Arles, a Lady from her youth inflamed with a love of Chastity. And hence it came to pass, that after seven years spent in marriage, by divine inspiration both of them mutually exhorted one another to a state of Conversion. And Lupus himself by a strong impulse from heaven was moved to visit the Blessed S. Honoratus first Abbot of the famous Monastery of Lerins. To whom being come, he humbly submitted himself to his Discipline, with meek shoulders undergoing the yoke of our Lord's service, and mortifying himself with continual watchings and fastings. After he had spent a year there, in a great fervour of faith he returned to the City of Mascon, with an intention to sell his possessions there and distribute the money to the poor. When Lo on a sudden he was unexpectedly snatched away, and compelled to undertake the administration of the Bishopric of Troy's. His admirable sanctity is celebrated by the writers of those times: and particularly Sidonius Apollinaris in an Epistle written to him after he had been forty five years' Bishop, Sidon Apollin. l. ●. Epi. 1. styles him Father of Fathers, Bishop of Bishops, and a second jacob of his age. 9 Such were the Apostolic Reformers of the ancient British Churches: their humility and austerity of Life had a proper and specifical virtue to oppose the Pride and sensuality of Pelagian Heretics. Such Missioners as these were indeed worthy Delegates of the Apostolic See: whose particular Gests before they came to Sea, we leave to French Ecclesiastical Annalists: as how S. Germanus consecrated with a Religious Veil the holy Virgin S. Genoveufe: how he bestowed on her as a memorial, a certain coin casually found, imprinted with the sign of the Crosse. But the accidents befalling them at Sea must not be omitted, which are thus related by the forenamed Constantius. 10. These two holy men, saith he, under the conduct and direction of our Lord took shipping, and were by him safely protected and tried in and by many dangers. At first the Ship was carried with favourable winds from the gallic shore, till they came into the midst of the Sea, where no land could be discovered. But presently after this the fury of a whole Legion of Devils, envying their voyage designed for the salvation of a world of souls, assailed them. These oppose dangers, raise storms, darken the heavens, and make darkness more horrible by adding thereto fearful swellings of the sea and ragings of the air. The sails are no longer able to sustain the fury of winds, nor the boat to resist mountains of waves dashing against it. So that the ship was 〈◊〉 forward rather by the prayers than skill or force of the mariners: And it so fell out that the prime Pilot, the Holy Bishop Germanus was then securely composed in sleep. That advantage the tempest took to increase in horror, since he who only could resist it was in a sort absent: So that the ship overset with waves was ready to sink. Then at last S. Lupus and all the rest in great trouble and fear awaked the old man, who only was able to withstand the fury of the elements. He not at all astonished at the danger, addresses his prayers to our Lord, and his threats to those of the Ocean, and to the raging storms he opposes the cause of Religion which invited them to that voyage. And presently after taking a small quantity of oil which he blessed in the Name of the holy Trinity, and Sprinkling it on the raging waves, immediately quelled their fury. Then he admonished his Colleague, and encouraged all the rest: So with one breath and clamour prayers were poured forth to our Lord. Immediately the Divine virtue showed itself present, the infernal Enemies were dissipated, a calm tranquillity ensued, the winds are turned and become favourable to their voyage, the waves serviceably drive on the ship, so that in a short time having dispatched a vast space they safely arrived in a quiet and secure haven. 11. This Oil made use of by S. Germanus, was not that Sacramental oil consecrated for the spiritual comfort of the Sick: but ordinary Oil which we frequently read to have been used by holy men upon the like occasions, and by their benediction of it to have produced the like effects, in several exigences. Of the former fort of Sacramental Oil S. james in his Epistle speaks: and of this latter, S. Mark in the sixth Chapter of his Gospel, Baron. ad. A. D. 425. Sozom. lib. 6. c. 2. ibid. c. 29 saith Baronius. Several examples of the like may be read in Sozomen, as where S. Anthony by anointing a lame man with oil cured him: and another holy Monk called Benjamin by the like means cured several diseases. And Ruffinus testifies that in his presence and sight several miracles were after the same manner wrought by religious Hermits. V. CHAM V. CHAP. 1.2. etc. S. Germanus his Disputation against the Pelagians, and Miracle. 10. etc. A victory over the Scots, by his Prayers. 1. THese two Holy men (saith the same Constantius) being landed, a great multitude from several quarters me●t to receive them, Constan●. l. 1. c. 19 of whose coming they had been informed by the predictions of wicked Spirits which were sore affrighted thereat. For these being by the power of Priests cast out of those whom they had possessed, did openly declare the furiousness of the tempest, and the dangers which themselves had opposed to their voyage, and how by the command and sanctity of those holy men they had been vanquished. Afterwards these venerable Bishops with their fame, preaching and miracles filled the whole Island of Britain, the greatest of all others. And being ouerpressed with the multitudes of those who resorted to them, they preached God's word not only in Churches, but in lanes and high ways: whereby Catholics were confirmed in their faith, and those who had been depraved were reduced to the Church. They were received as if they had been indeed Apostles, considering the authority which their holiness gave them, the eminency of their learning and the wonderful miracles wrought by them. A. D. 431. Divine Truth therefore being declared by persons so qualified, generally the whole Island submitted to their doctrine. The authors of the contrary perverse persuasion lurked in dark holes, being, as the wicked Spirits also were, vexed to see the people freed from their snares. But at last, after long study and meditation they presumed to enter into dispute with these Apostolic men. 2. The place made choice of, as most proper, H. Boet. hist. S●●tor. l. ●. for this disputation, was (not London, as Hector Boethius imagines, but) Verolam, than a famous City near S. Alban, where the Body of the glorious Martyr Saint Alban reposed. Now what passed in that solemn conflict is thus related by Constantius. 3. The Pelagians came pompously attended by their flattering disciples, in glittering and costly raiment: Constant. ●bi. Supr. and they rather chose to run the hazard of a conflict, then by their silence to confess they had an ill cause. Infinite numbers of people were assembled there, with their wives and children. The disputants stood on each side, very unlike in their condition. For on one side was placed divine authority; on the other, human presumption: Here was Orthodox Faith; there perfidious Error: Here Christ was acknowledged the author: there, Pelagius. At the first entrance the Holy Bishops gave free scope of disputing to the Pelagians, who vainly spent the time and tired the auditory with empty, verbal discourses. But after them the Venerable Bishops poured forth the torrents of their eloquence accompanied with Evangelicall and Apostolical thunder. They mingled with their own discourses, texts of divine Scripture, and their assertions were attended with testimonies of God's word. Thus vanity was convinced, and perfidiousness confuted: insomuch as the Pelagians by their inability to reply confessing their own guilt, the people standing by as judges, could scarce contain their hands from violence to them, and with clamours acknowledged the Victory. 4. Immediately after this a certain person of authority, being a Tribune of the army, coming with his wife into the midst of the Assembly, leading in his hand his young daughter about ten years old, which was blind: Her he presented to the ●oly Bishops, desiring their help for her cure. But they bid him first to offer her to the Adversaries. Who being deterred by an ill conscience, joined their entreaties with her parents prayers to the Venerable Prelates: Whereupon perceiving the expectation of the people, and their adversaries conviction, they addressed themselves to God by a short prayer. And then S. Germanus full of the Holy Ghost invoked the Blessed Trinity, and taking from his neck a little box full of Holy Relics, in the sight of the whole multitude he applied it to the eyes of the young maid, which immediately losing their former darkness were filled with a new light from heaven. At this so apparent miracle the parents exult, and the people tremble. And after this day all men's minds were so clearly purged from their former impious heresy that with thirsting desires they received the doctrine of these Holy Bishops. 5. The truth of this narration is acknowledged by several Protestant Writers, as Archbishop Parker, S. Henry spelman and others: Antiquit. Briton. f. 7. & 46. Spelman. A. D. 446. who highly exalt the learning, Sanctity and Orthodox Faith of these two Apostolic Bishops: but withal they purposely conceal the miracle and manner how it was performed: fearing to commend that in S. Germanus which they resolve to reprehend in the Holy Monk S. Augustin, calling his devotion to God's Saints, superstitions, and his bringing into Britain holy Relics, trivial fopperies, affirming him to have been a Teacher rather of superstition then Faith. But let us proceed in the Narration of Constantius. 〈◊〉. seven ●upr●. 6. Perverse Heresy being thus repressed (saith he) and the Authors of it confuted, so that all men's minds were illustrated with the purity of Faith, the holy Bishops repaired to the Sepulchre of the glorious Martyr Saint Alban, with an intention to give thanks to Almighty God by his intercession. There S. German having with him Relics of all the Apostles and divers Martyrs, after Prayer made he commanded the Sacred Sepulchre to be opened, because he would there lay up these precious Gifts: For he thought it convenient that the same Repository should contain the members of many Saints out of divers regions, whom Heaven had received and crowned for the equality of their merits. Having then with great reverence deposed & joined together so many Sacred Relics, he digged up from the place where the Blessed Martyr S. Alban had shed his blood, a mass of dry earth, which he meant to take along with him, in which were yet extant marks of the Martyr's death, & paleness of his Persecutor. These things being thus performed, an innumerable multitude was that day converted to our Lord. 7. What became of this Box with the new Relics of S. Albanus in it, after S. Germanus his death, the same Author will acquaint us, saying, The holy Bishop being dead, Id. ibid. his inheritance was afterward divided: The Emperor first took his portion, and after him next the Bishops. The like contention followed about dividing his poverty, which usually befalls after the death of rich men when every one strives to get some thing, and all cannot be satisfied. The Empress (Galla Placidia Mother of Valentinian) being heir only of his Benediction, had for her share his little Box of Sacred Relics. 8. The occurrents happening after this disputation and miracle are thus further described by the same Writer, At their return from this meeting the treacherous Enemy of mankind preparing snares for the Holy Bishop, Id. ibid. by a casual fall S. Germanus put his foot out of joint. This affliction the Devil procured, being ignorant that after the example of Blessed job, his merits would be advanced by his sufferings. Now during the time that by this infirmity he was constrained to abide in a certain lodging, it happened that a fire took in some houses not far off, which being covered with straw and sedges were quickly devoured by it, so that the fire driven forward by wind quickly approached to his lodging. Whereupon a great concourse of people came to the Venerable Bishop in a great fright, intending to take him in their arms, and carry him out of danger. But he reprehended them, and utterly refused to remove, having a firm Faith that no harm should happen to him. The multitude then despairing of his safety, endeavoured all they could to stop the progress of the flames. But Almighty God the more to show his Power and his servants Faith, so ordained that whatsoever the people endeavoured to preserve, was consumed: and that place only where the sick person lay, was preserved. For the flames, as if afraid to touch the Holy Bishop's lodging flew quite over it, though they raged violently on both sides of it: So that among the rolling flames the house wherein he lay was only untouched. The multitude seeing this miracle exulted, rejoicing that their labours and endeavours had been conquered by divine power. 9 Whilst he lay there, a numberless multitude continually attended and watched at the door of this holy poor man: some seeking health for their souls, and some for their bodies. The wonderful virtues and miracles which our Lord wrougth by his servant, can scarce be related, they were so many. He being infirm himself gave strength and health to others; Neither would he permit any one to apply any remedy to his infirmity. But on a certain night he saw standing before him a certain person in white garments, who stretching forth his hand seemed to raise him up from his couch, commanding him to stand firmly. After which, all his pain passed away, and his strength was so restored, that the day following he confidently undertook to pursue his journey. 10. After this followed a general benefit to the whole British Nation procured by this holy Bishop's merits and prayer: Id. ibid. which the same Author thus relates. In the mean time the Saxons and the Picts with joint forces made war upon the Britain's, who therefore were drawn together into a body. But being distrustful of their ability to resist such powerful enemies, they humbly implored the assistance of these Holy Bishops, which they cheerfully promised, and hastening their journey to the British camp, they so increased the courage and resolution of the Britain's, as if a new Army had been joined to them. Thus our Lord himself by the ministry of these his Captains seemed to be General of the Army. Then was the holy time of Lent, which the presence of these Venerable Bishops caused to be observed with greater devotion: Insomuch as by their daily preaching great multitudes flockd to receive Baptism: for the greatest part of the army desired to be partaker of that blessed Sacrament. Hereupon a Church was prepared against the solemnity of Easter, and though the place was open fields, yet it was ordered as if it had been in a City. Thus the Army went in Procession, moistened with the water of Baptism, and being inflamed with the fervour of holy Faith they contemned the guard of outward weapons, expecting more sure protection from heaven. This order and posture of the British army was come to the Enemy's knowledge, who not doubting a Victory against unarmed people, with great cheerfulness hastened to set upon them. The Britain's in the mean time were acquainted with their march: and assoon as the Solemn Feast of our Lord's Resurrection was past, the greater part of the Army being newly baptised, took to their arms and prepared themselves for a battle: S. Germanus himself being their General. He makes choice of a band of light armed soldiers, and takes a view of the country round about: and observing a valley compassed with mountains lying directly in the Enemy's way, he there places a new army, of a part of which himself would be Captain. Now the fierce Enemies approached, and were discovered by such as had been placed in ambush. Then on a sudden S. Germanus their Leader gave order to all his soldiers that with loud clamours they should repeat the words pronounced by him: and immediately while the Enemies thought to fall on, presuming that they had not been discovered, the Holy Bishops three times cried out aloud ALLELVIAH, whereupon the whole Army with one voice thundered out likewise ALLELVIAH, which noise was terribly multiplied, and increased by the Echoes from the mountains round about. 11. The sound alone of this sacred word sufficed to terrify the Enemy's Army, which fell a trembling, as if not the rocks only, but heaven itself had fallen on their heads: insomuch as they all betook themselves to a general flight, vexed that their legs could not carry them away fast enough. They run all ways, every where they cast away their arms, glad to escape with their naked bodies. Great numbers of them in their headlong flight were swallowed up by a river through which a little before they had marched with confidence and leisure enough. All this while the British Army without striking a stroke was spectator of the vengeance which Heaven took on their Enemies. Afterward they gather the spoils and prey exposed to them, with great devotion acknowledging the Victory due only to God. The Holy Bishops than triumph indeed to see the Enemies defeated without bloodshed: they triumph for a Victory gained not by arms, but Faith alone. And thus having every ways settled this rich Island in security both from their spiritual and carnal Enemies, after so glorious a Victory over the Pelagians and Saxons, they prepared themselves for their return, to the great grief of the whole Nation. 12. This wonderful Victory is believed to have been obtained near a town called Mould in Flintshire: for there is a large field which still retains the name of S. Germanus, being called in the British language Maes-garm●n. There also runs the River allen, in which probably the Picts and Saxons were many of them drowned. And besides this, the place being situated near the Sea, lay fitly for the aboard of the Enemy's Navy and armies. This Victory likewise seems to be celebrated by S. Gregory the Great, who expounding those words of job, A. D. 430. (Cardines quoque mari● operiet.) He covereth the bottom, Gregor. M. l. 27. Moral. c. 6. or roots of the Sea; makes mention of Alleluiah sung by the Britain's, and the great virtue thereby obtained over the Ocean and all their Enemies. S. Beda indeed applies this passage to the times of S. Augustin and conversion of the Saxons: Whereas that Book was written before Saint Augustins' arrival in Britain: and therefore more properly belongs to the present story. 13. The great blessings conferred by these Venerable Bishops on our Island were in some degree recompensed by the prosperous voyage which at their return they acknowledged from the intercession of the Tutelary Saint of Britain, the glorious Martyr S. Albanus: For so writes the fore mentioned Author Constantius, Constan●. 〈◊〉 suprà. saying, Their own merits and the intercession of the Martyr S. Albanus obtained for them a calm voyage by Sea, so that their prosperous ship rendered them safe to the desires of their friends at home: From whom they had been absent little more than the space of a year, during which short time so many wonderful things were wrought by them, never to be forgotten, nor without great veneration mentioned by us. This was S. Germanus his first voyage into Britain. Within six years he will be obliged to return once more, and make a longer abode here. VI CHAP. VI CHAP. 1.2. etc. S. Patrick a Disciple of S. Germanus: receives his Mission from P. Celestinus. 7.8. His companions in his Mission. 9.10. Irish Magicians give warning of his coming. 11. etc. Of the Staff of jesus. 1. During the time that S. Germanus remained in Britain, A. D. 429. S. Patrick being then sixty eight years old, inseparably adhered to him, from him he learned many instructions in Christian Doctrine & Discipline, & received many examples of virtue and piety for his imitation. By him likewise he was encouraged to undertake the Conversion of the Irish Nation: but withal admonished to expect from the Apostolic see of Rome a commission and authority to execute that Apostolical Office. A. D. 430. 2. For which purpose he accompanied S. Germanus into Gaul, from whence the year following he went to Rome, jocolin. c. 24. being desirous, saith jocelinus, to have his actions and journey into Ireland confirmed by the authority of Pope Celestinus. He had appointed by Saint Germanus, A. D. 431. for his companion to Rome, to be a comfort in his travel and a witness of his holy conversation a certain Priest named Sergecius, a devout servant of our Lord. When he was arrived at Rome he committed himself to the prebend's of the Roman Church to be more perfectly instructed in their instituts. A. D. 431. Stanihurst. in vit. S. Patric. 3. Afterwards he repaired to the Holy Pope Celestinus, and humbly casting himself at his feet earnestly besought him to employ his care for the conversion of the Pagan Irish Nation. Which Petition of his being very acceptable to the Holy Pope, he a while after sent for him, and changing his name from Magonius to Patricius, as prophesying that he should be a spiritual Father of many souls, he promoted him to the Episcopal dignity, and so directed him to his voyage into Ireland. Thus writes Stanihurst in the Life of our Saint. Other Authors affirm that he was ordained Bishop by S. Amator, or by an Archbishop called Matthew: But all generally agree that he received his Mission only from Pope Celestinus. 4. And hereof S. Patrick himself is a most authentic witness, as may appear in an Epistle which he wrote of his Legation, which begins thus, In the name of our Lord jesus Christ. I Patricius a poor humble servant of our Lord, in the four hundred and thirtieth year of his Incarnation was sent Legate by the most holy Pope Celestinus into Ireland, the inhabitants whereof by the Divine Grace I converted to the Faith of Christ, etc. 5. This Epistle is extant in Capgrave, and also in the fifth Tome of the Great Bibliotheque of the Fathers: Biblioth. Patron. 〈…〉. part. 3. f. 793. Where is added this Observation of the learned Gerardus Vossius, This Epistle of the Legation of S. Patricius we found some years since among the Manuscript Collections of Marianus Victorius of pious memory Bishop of Reate, who received it transcribed faithfully out of a most ancient Copy of Glastenbury Abbey, at the time when he attended Cardinal Poole sent by the Pope Legate into England. So that the authority of it seems not fit to be rejected. The whole tenor of this Epistle has been already produced in the fifth Chapter of the second Book of this History, Vid. suprà l. 2. c. 5. upon occasion of treating concerning the first foundation of the Abbey of Glastenbury by S joseph of Arimathea and his disciples. 6. In the same Epistle S. Patrick also testifies that together with the Episcopal Degree S. Celestinus bestowed on him twelve years of Indulgence. His words are, I found in Writings of a later date that S. Phaganus and Diruvianus obtained from the Holy Pope Eleutherius who sent them, ten years of Indulgence. And I brother Patricius received of Pope Celestin of happy memory twelve years. Florileg. A. D. 491. Hence it is, that Florilegus saith, That S. Patrick took his journey to Ireland, enriched with spiritual treasures. jocelin. c. 26. 7. He was accompanied in his Legation, saith jocelinus, with twenty persons eminent for their wisdom and holy conversation: Which were assigned to him for his assistance by Pope Celestinus. In his journey he diverted to S. Germanus his instructor: from whose liberality he received chalices, Priestly vestments, and store of Books, together with many other things proper for Ecclesiastical Ministry. 8. One of his principal companions was the same Sergetius, or Segetius, who by S. Germanus his order had attended him in his journey to Rome, being a pious and virtuous Priest. There are mentioned in Ecclesiastical monuments two, whose names were Auxilius and Isserninus (named by some Servinus:) their names are found subscribed in a Synod assembled afterward by S. Patrick in Ireland. Others there were of inferior Ecclesiastical Orders, Vsser in Primord. f. 8●2. saith Bishop Usher, who under S. Patrick ministered to our Lord. 9 Warning of S. Patrick's coming into Ireland was given several years before by the Magicians and Pagan Prophets there, Ap. Capgrav. in S. Patricio. as we read in his Life extant in Capgrave. For they said, A man will come hither with his wood, whose Table shall be placed on the Eastern side of his house, and some persons standing behind, together with others from the Table will sing, and the Congregation will answer them, saying, Amen. When this man comes he will destroy our Gods, subvert our Temples, destroy Princes which resist him, and his Doctrine shall remain and prevail here for ever: 10. With such words as these, Probus in S. Patricio. saith Probus, the Magicians incensed both the Prince and all the people to hate the Blessed Bishop S. Patricius. For two or three years they composed a certain Rhythme, which according to the obscure idiom of their rude language imported thus much. A head of art and skill, with his crook-headed staff will come: From that hour every house shall be bored through at the top. He will chant an abomination from his Table at the fore part of the house, and his whole family will answer, So be it, So be it. This in our tongue and sense means thus much, The Master of all wisdom will come with his sign of the Cross, by which the hearts of all men will feel compunction: And from the Altar of the holy Mysteries he will convert souls unto Christ: and all the Christian people will answer, Amen. When these things come to pass, than our Pagan kingdom shall fall. And all this was afterwards really fullfilld. 11. Hereby appears that the piece of wood which those Magicians foretold should be brought by S. Patrick, is interpreted by Probus to be a wooden Cross: Whereas others affirm that by it is signified a certain wonderful Staff which S Patrick before his journey received from a Holy Hermit, and which was called, The staff of jesus. The strange story how this Staff was first received, and what wonders it afterwards wrought, I wlil here set down from jocelinus the Author of S. Patrick's life, yet without interposing my credit for the truth of it. 12. S. Patrick, jocelin. in v●t S. Patricij c 26. saith he, by Divine revelation passed over to a certain Solitary Hermit living in an Island of the Tyrrhen Sea, whose name was justus, which he made good by his actions; being a man a a holy life, great fame, and much merit. After devout salutations and good discourse, the same man of God gave to S. Patrick a staff, which he seriously affirmed had been bestowed on him immediately by the hand of our Lord jesus himself, who had appeared to him. 13. Now there were in the same Island at some distance other men also who lived solitary lives: Of which some seemed very fresh and youthful, and others were decrepit old men. S. Patrick after some conversation with them, was informed that those very old men were children to those who appeared so youthful. At which being astonished, and enquiring the occasion of so great a miracle, they thus acquainted him, saying, We from our childhood by Divine Grace have been much addicted to works of Mercy, so that our doors were always open to all travellers which demanded mea● or lodging. On a certain night it happened that a stranger having a staff in his hand was entertained by us, whom we used with all the courtesy we could. On the morning after he gave us his benediction, and said, I am jesus Christ: My members you have hitherto oft ministered to, and this night entertained me in my own person. After this he gave the staff which he had in his hand to a man of God, our Father both spiritually and carnally, commanding him to keep it, till in succeeding times a certain stranger named Patrick should come to visit him: and to him he should give it. Having said this, he presently ascended into heaven. And from that day we have remained in the same state of Youthful comeliness and vigour to this hour. Whereas our children who then were little infants, are now as you see become decrepit old men. 14. Now what fortune soever so stupendious a story may fined in the minds of the Readers: certain it is that a staff believed to have belonged to S. Patrick, and named the staff of jesus, Bernard. in vi●. S. Malachi●●. was for many ages in great veneration among the Irish. For thus S. Bernard in the life of S. Malachias an Irish Bishop written by him relates, Nigellus, saith he, seeing that he must be compelled to fly, took with him some precious ornaments of the See of Armagh, namely a copy of the Holy Gospels which had formerly been S. Patrick's, and a staff covered with gold and adorned with precious stones, which they call the staff of jesus, because, as the report is, our Lord himself held and formed it with his own hands. This was of high Esteem and veneration in that Nation, and well known by the people, whose reverence to it was so great, that whosoever was seen to have it in his hands, they foolishly showed the same respect and veneration to him, as if he had been their Bishop. And Giraldus Cambrensis in his Topography of Ireland writes also thus, Girald. Cambrens. in topograph. c. 34. In the Vulgar opinion with this staff S. Patrick cast out of the Island all venomous beasts. Of which staff the Original is as uncertain as the virtue most certain. VII. CHAP. D. A. 432. VII. CHAM 1. When S. Patrick entered Ireland. 2.3.4. His first Converts. SAint Patrick seems to have entered into Ireland in the year four hundred thirty two, as Bishop Usher computes. The inhabitants of the country, saith Stanihurst, having advice of his landing flocked to him from all parts: Stanihurst. in vit. S. Patric. For though some among them attempted to drive the Holy Bishop from their coasts, yet the greater part of the common people came joyfully to him, as if he had been of their own Nation. For in S. Patrick there were many qualities which invited them to express great goodwill and familiarity towards him. He was a comely personage, very civil in conversation, and though extremely grave, yet without morosity. Besides this he spoke the Irish language perfectly, and from his youth had informed himself concerning their natural dispositions: by which means he became presently as one of them. But God himself was the principal cause of conciliating their affections to him: by whose special Grace in a short time great multitudes yielded their assent and obedience to Christian doctrines preached by him. S. Patrick therefore, as became a good Shepheared, with great care watched over his new flock, by daily admonitions informing the new-converted Christians in all duties of Piety, convincing the Errors of the Pagans, and confounding the Magicians which opposed him. 2. Especial notice is taken in Ecclesiastical Monuments of the conversion of one Irish man, whose name was Dicon, through whose land S. Patrick passing, gained him to our Lord, after a wonderful manner, and from a wolf changed him into a Lamb. Of him Probus thus writes: Prob. in vit. S. Patric. Dicon coming suddenly with weapons, intended to kill S. Patrick and his companions. But assoon as he saw the Holy Bishop's face, he felt compunction in his heart. For our Lord immediately turned his thoughts, insomuch as he lead him meekly to his house: Where the holy Bishop rested some time, preaching to him the Faith of Christ: So that this man first of all the Island believed, with all his family. 3. Notwithstanding another ancient Author, cited by Bishop Usher, Ap. Vsser. in Pelmord. cap. 17. f. 846. recites the conversion of one called Sinel, as the first of all. His words are, S Patrick sent by Pope Celestinus into Ireland, landed there at the mouth of the River Dee. But an impious Count, called Nathi, who formerly had resisted S. Palladius, contradicted S. Patrick and his Doctrine. However Sinel the Son of Finchado by the preaching of S. Patrick believed in Almighty God: and he was the first among the Irish-Scotts, who was baptised by the Holy Bishop: Upon whom and his seed S. Patrick bestowed his Benediction. 4. By this testimony it appears that S. Patrick first landed in the Province of Lenster: from whence he directed his journey into Ulster, where having converted Dicon▪ he obtained a field called Sabh●l, two miles distant from the City of Down. His particular journeys, pious actions, laborious preaching and admirable miracles are copiously related by Ecclesiastical Writers of Ireland; to whom the Reader is referred for information, since these matters are not specially pertaining to our History. VIII. CH. VIII. CHAP. 1.2 3. Of S. Carantac, or Cernac, a Britain, and Disciple of S. Patrick. 4.5. Of S. Luman, another Disciple. 1. WE must not here omit what is related of a Disciple and attendant of S. Patrick called Carantacus, a Britain, concerning whom the Author of his Life writes, That thirty years before the Birth of S. David he began to labour in preaching the Gospel in Ireland. 2. He was, as hath been said, by descent and country a Britain, ●. 〈◊〉. op. Capgrav. in 〈◊〉. Son of Keredic Prince of the Province of Cardigan (Cereticae Regionis:) This is acknowledged by the Irish Historians. The sum of his Gests is thus extracted out of his life written by john of Tinmouth, extant in Capgrave. A certain Prince named Keredic had many children: among which one was called Carantac, a child of a good disposition, who began early to do those things which he thought pleasing to God. Now in those days the Scots did greivously vex Britain, so that his Father unable to sustain the weight and troubles of Government, would have resigned the Province to Carantac. But he who loved the celestial King far more than an earthly kingdom, fled away: and having bought of a poor man a wallet and staff, by God's conduct was brought to a certain pleasant place, where he reposing built an Oratory, and there spent his time in the praises of God: From his child hood he embraced purity and innocence. At last he passed over into Ireland, invited by his affection to S. Patrick. Whither being come, by common advice they determined to separate themselves, and that one of them should travel in preaching the Gospel toward the right hand, the other toward the left. In their company there were many Ecclesiastical persons attending them: and they agreed once every year to meet together at an appointed place. Whither soever this holy man went, an Angel of our Lord in the likeness of a Dove accompanied him, who changed his name from Carantac into Cernach, which was an Irish appellation. All along his voyage he wrought great miracles for the confirmation of the Faith preached by him, and healed many thousands of their diseases. 3. The wonderful Gests of this holy man Cernach or Carantac, are to be read in Irish Historians, and how the Grace at first given to the Apostles was plentifully given to him. He was an admirable soldier and champion of Christ, a spiritual and devout Abbot, and a patient Teacher, not refusing to preach saving Truth to every one. During many years spent by him in that Island he brought an incredible number to wash away their sins by Penance: and both day and night he offered innumerable Prayers to God. After he had converted much people to our Lord, who wrought very many miracles by him, he at last returned to his own native country in Britain, where he retired to his former Cave, accompanied by many disciples. There having built a Church he determined to abide. But not long after being again admonished by a voice from heaven he returned into Ireland, where in a good old age, and full of holy works he rested in peace on the seaventeenth of the Calends of june: and was buried in his own City, which from him was called Chernach. 4 Hereto we will adjoin the brief narration of the Gests of another British Saint and companion of S. Patrick into Ireland, called Luman, who was Son to Gollitus a Britain, and Nephew to S. Patrick by his Sister Tigridia. He was the Founder of the Church or Trim in Ireland: The occasion and manner whereof is thus related by Bishop Usher from jocelinus and Tirachanus. 5. S. Luman came to the ford of Truim, Ap. Vsser. in Prim●rd. c. 17 f. 853. which runs before the Castle of Fiedilmed Son of Loigu●r. And early in the morning Fo●rt hern son of Fiedilmed found him preaching the Gospel of Christ: who wondering at the Doctrine taught by him, presently believed, and was baptised in Christ by Luman at a fountain arising in the same place. With him he remained till his Mother, who ●ought after him, came to the place. She was overioy'd at the sight of the Holy man, because she also came out of Britain, and being instructed by him she likewise believed and returning to her house told her husband all things that had happened to herself and her son. Fiedilmed was much joyed at the arrival of Luman, because his Mother called Schot-noesa had been a daughter of a British Prince. Fiedilmed therefore went to him, and saluted him in the British language, questioning him particularly touching his descent and doctrine: Who thus answered him, My name is Luman, I am a Britain, a Christian and Disciple of the Holy Bishop Patrick, who was sent by God to convert the inhabitants of this country to the Faith of Christ, and baptise them: He sent me hither according to the will of God. Fiedilmed immediately believed with his whole family: and offered to him and S. Patrick his whole Territory: all this he offered together with his Son Froitchern for ever till the day of judgement. Now Fiedilmed himself removed his habitation beyond the River Boindeo: but Luman with Foirtchern stayed at the Ford of Truim till S. Patrick came thither, where they jointly erected a Church, two and twenty (or rather, twelve) years before the Church of Armagh (Altimachae) was founded. For the Annals of Ulster refer the beginning of that archiepiscopal Church to the year of Grace four hundred forty four. IX. CH. IX. CHAP. 1.2. Of S. Benignus, a Disciple of S. Patrick's. 3.4. Of the Holy Fire at Easter: and the Irish Magicians Prophecy. 1. BEfore we interrupt the story of S. Patrick, we will out of the Antiquities of Glastonbury and Malmsburiensis relate the Conversion of another eminent Saint, who also was afterward his Disciple and Successor in the archiepiscopal See of Armagh, and called by him Benignus. 2. The Venerable Bishop S. Patrick preaching the Gospel through several Provinces of Ireland came to a plain called Brey (or Breg: Antiquit. Glaston. in Patricio. Malmsbur. ) which was very spacious and beautiful. With which being delighted, he determined there to celebrate the Feast of Easter then at hand. His first acquaintance and familiarity in that Province was with a certain man, who having heard his Doctrine presently believed, and receiving the Sacrament of Baptism was changed into a new man. With him S. Patrick lodged. This man had a young child called Beonna, who b●re a tender affection to S. Patrick, so that he would oft play with him, and embrace him, sometimes kissing his foot, which he would press to his breast. When the holy man retired to rest, the child would weep, and say he would not sleep unless he might lie with him. Whereupon S. Patrick with a Prophetical eye perceiving the great Graces which the Divine bounty would confer upon the Child, vouchsafed to take him to his bed, and gave him the name Benignus. A while after when the Holy Bishop was ready to take his journey, the child with pitiful cries begged that he would not forsake him, saying that if he forsook him he would die. He was therefore forced to receive him into his waggon, and withal prophesied that he should be his heir and successor in the Bishopric: which accordingly came to pass. 3. This was the first solemnity of Easter which the Holy Bishop celebrated in Ireland, saith Probus: Probus in vit S. Patric. And he celebrated it by imitating the Son of God, who at his last supper with his Disciples consecrated his Body and Blood for the redemption of mankind. 4. The day before this great Feast of our Lord's Resurrection S. Patrick (observing the Ecclesiastical Rite still in use) kindled the Holy Fire, Id. ibid. jocelin. in vit. S. Patricij. the flame whereof shone brightly about the place. Now according to the custom of that country it was unlawful for any one to light a fire, before it was kindled in the King's palace. Hereupon the King, whose name was Logorius, perceiving the brightness of the flame, in great indignation threatened death to whosoever he was that had presumed to infringe that custom in his kingdom. The Magicians who were present said to the King, O King, live for ever: And know for a certain, that this fire which against Law has been thus kindled, unless it be presently extinguished, will never cease to the world's end. Moreover it will obscure all the fires which according to our customs we kindle, and the man who lighted it will be the destruction of thy Kingdom. X. CHAP. X. CHAP. 1.2. etc. Of S. Winwaloc, his Gests and death. 6. etc. Of his Deacon S. Ethbin. ● WHilst S. Patrick laboured in the Gospel with so great success, Britain was illustrated with the glory of another great Saint: who notwithstanding by reason of the calamities afterward happening, was forced to leave his Native country, and pass over into Armorica in Gaul. This was S. Winwaloc the son of a certain Noble person called Fracan cousin german to a British Prince named Coton, as we read in the Gallican martyrologue. Malbranc. de 〈◊〉. l. 2. c. 26. & 32. 2. Malbranc a French Antiquary affirms that his Mother's name was Alba, and surname Trimavis, citing for his authority the ancient Manuscript Monuments of Monstrueil. And the said martyrologue gives this Character of him, Martyrolog. Gallican. 3. Mars. Winwaloc from his childhood was inflamed with an earnest desire of celestial things to despise worldly allurements, and live to God only. Wherefore he earnestly begged of his parents that ●e might be commended to the care of a certain Religious man, to be imbued by him in the knowledge of Holy Scripture and the documents of piety. Having obtained his request, he made wonderful progress in Holiness and virtue under his discipline: insomuch that when he was but seven years old, he became an example of all piety and goodness. In process of time having undertaken a Monastical Profession, Divine Graces shone more brightly in him, being withal enriched with the Gift of Prophecy. Many miracles almighty God wrought by him, in performing which, having a firm Faith, he made use only of the Sign of the Cross and oil which had been blessed. Among which miracles the most stupendious was his raising a young man to life. Haraeus ex Surio 13. Mar●ij. 3. At the same time, saith Haraeus from Surius, the most holy Prelate S. Patrick's glory was famous in God's Church, who like a bright star illustrated Ireland. The report of whose admirable virtues kindled so great an affection to him in S. Winwaloc, that he used all endeavours to go to him, and be subject to his direction in piety. But whilst he busied his thoughts with this design, S. Patrick in a vision presented himself to him with an Angelical brightness, and having a golden Diadem on his head: he thus spoke to him: Behold I am the same Patrick, whom thou so earnestly desirest to visit: But to prevent so tedious a journey by sea and land, our Lord hath sent me to thee to fulfil thy desire, and that thou mayst enjoy both my sight and conversation. Besides this he foretold him that he should be a Guide and Director of many in spiritual warfare: for which end he gave him many wholesome instructions: Exhorting him withal to desire from his Master some companions: and that with them he should remove to another place. Assoon as this Vision vanished, S. Winwaloc went to the Cell in which the Father of the Monastery was attending to Divine Meditation and contemplation. To whom assoon as he had declared his Vision, he with a joyful countenance said to him, My son, thou hast been honoured with a Divine visitation and revelation. And without delay, as if he had received a precept from heaven, he assigned to him eleven Disciples, such as were most fervent in God's service etc. 4. The same Author adds that with these companions he passed over into a certain Island, where for the space of three years they lead an Heremitical life. But the place being both exposed to violent tempests, and also incommodious by reason of its barrenness, S. Winwaloc humbly begged of God that he would direct them to a more convenient habitation. Our Lord heard his servants prayers, and showed him a place further removed in the Sea. But wanting a ship he renewed his Prayers to God: and having done this he said to his Brethren▪ Be courageous and firm in a strong Faith, and as you see me lead this Brother by the hand, so do every one of you take his next fellows hand, and follow one another. Then invoking the name of our Lord, with his Pastoral Staff he struck the Sea, upon which God renewed once more the ancient Miracle of the Red sea, for it opened a passage for them: so that taking one another by the hand, and himself marching in the front, they walked securely over the dry sands, the waters on both sides standing like walls, and as they went they sang to our Lord a Hymn of praise and joyfulness. 5. Concerning his austerities, we read thus in Capgrave, Capgrav. i● S. Winvvaloc●. From the twentieth year of his age to his death S. winwaloc was never seen to sit in the Church. He never exceeded moderation in any thing: Never was he dejected with sadness, nor dissolute in mirth; never angry or turbulent, but kind and affable to all, Every day he repeated the hundred and fifty Psalms, sometimes standing with his arms stretched forth in the figure of a Cross, sometimes fallen on his knees. From the day that he began to build his habitation, he never used any garment of wool or linen, but made use only of goatskins. Neither on his bed had he either feathers or clothes: but instead of feathers he strewed under him Nuttshells, and instead of blankets sand mingled with pebbles: and two great stones he put under his head. He used the same garments day and night. He never eat wheaten bread, and but a small proportion of bread made of barley, with which was mingled an equal measure of ashes. He took his refection once only in two, and sometimes three days. His other diet was a mixture of meal and cabbage, without any fat at all Upon saturdays and sundays he would add a little cheese sodd in water, and at Easter a few small fishes. 3. It was his usual custom daily to visit a Church about a mile distant from his Monastery, attended by a Deacon named Egbin: and there to offer Sacrifices to God both for the living and dead. And such was his diligence and devotion at the Holy Altar, that he merited there to receive his reward of eternal happiness: For as it follows in the same Author, One day an Angel appeared to him and said, Reverend Father, the heavenly Citizens desire thee for their companion: and soon shalt thou be delivered from thy painful exercises. After this he presently called his Brethren together and said to them, Prepare yourselves to day, for assoon as I have sung Mass, and communicated the Body and Blood of our Lord, at the sixth hour of the day our Lord will receive me out of this mortal body. Having therefore celebrated Mass as he stood at the Altar between two Monks which sustained him on each side, and was singing with his Brethren, he rendered his soul to God, as untouched by corporal sickness, as it was free from any carnal stains. 4. The same happy manner of his death is likewise recorded in the Gallican martyrologue: Martyrolog. Gallican. 3. Mar●. and the day signed by it is the third of March. Where is further declared, that in the times when the Normans wasted France, his sacred Body was translated (from his Monastery at Tauriacum) to the Provinces further removed from sea, and thence carried into Flanders, and laid in the Blandin Monastery at Gaunt, where the Feast of his Memory is celebrated on the first of August, the day of his Translation. Notwithstanding Malbranc earnestly contends that his sacred Relics repose at Monstrueil, jac. Mal branc. de Morinis. where they show likewise his Chasuble, Albe and stole: and there is a Church dedicated to his memory, in French called S. Wal●y. 5. Now though S. Winwaloc died out of Britain, yet there were not wanting the monuments of his memory and Sanctity. A town in Shropshire, called even in the Saxons time Wenlock, as Malmsburiensis testifies, (which seems a contraction of Winwaloc) from him took its denomination. There it was that the Holy Virgin Milburga founded a Monastery of Religious Virgins, as shall in due place be declared. 6. And whereas in the Gests of S. Winwalo● mention hath been made of his attendant and Deacon called Egbin, or as others write it Ethbin; the memory of his Sanctity also is particularly preserved in the Gallican martyrologue, where we read that he overlived his Master, Martyrolog. Gallican. 19 Octob. went over into Ireland, there in a Wood called Neeten built a Monastery, where with great sanctity he lived, and died on the nineteenth of October. Several other particulars are there related of him, which considering he was a stranger to this Island do not require a place in this History. Only one passage in which S. Winwaloc is also concerned, shall be here produced, viz: 7. Ethbin by his merits and piety being Deacon, was chosen to be the daily attendant and assistant to the Holy Priest Winwaloc. Now it was S. Winwalocs' custom to repair daily to a a little private Church separated from noise and abode of people▪ about a mile distant from his Monastery, that he might more quietly and without distraction offer the Divine Sacrifice for the Living and the Dead. Going thither one day, accompanied by his Deacon Ethbin, there met him one vayld in the figure of a miserable Leper, with a lamentable voice begging assistance. Ethbin moved with great compassion and charity embraced and kissed the Leper, and the same also at his monition did S. Winwaloc. Our Lord accepted their office of charity with great kindness: for he loves to be cherished in his poor members: and therefore he was pleased to give each of them a present reward of their unfeigned Charity. For flying from their embraces our Lord immediately appeared in a cloud in great glory and with gracious words assured them that their names were already written in the Book of Life, and that they should with his Saints be partakers of his kingdom. This most happy assurance of their future blessedness Ethbin out of a vile esteem of himself ascribed to the merits of S. Winwaloc: And he on the other side moved with the same Humility and charity cast the merit on Ethbin. XI. CHAP. XI. CHAP. 1. S. Ninianus death. 2.3. etc. The Centurioators' testimony of him. 6.7. His Miracles. 8. Of Casa Candida. 9 Alcuinus his Epistle touching him. 1. THE same year four hundred thirty two is marked with the happy death of S. Ninianus, A. D. 432. Vid. sup. l. 1. c 21. Ap. Capgrav. in Ninian●. whose Gests have been formerly related. This Holy man, saith the Author of his Life, wonderfully shining with miracles, and illustrious for many virtues at last approached to the happy day in which God graciously called him out of this mortal life. Thus being perfect in Grace and piety, mature in age, on the sixteenth of the Calends of October, he happily mounted to heaven. His Body was buried in the Church dedicated to S. Martin, which himself had built from the foundation. Hence may be disproven the assertion of an Irish Writer, Vsser. in Primord. f. 1059. extant in Bishop Ushers Antiquities of the British Churches, concerning S. Ninianus his going into Ireland and dying there. 2. The Lutheran Centuriators of Magdeburg likewise confirm what is here delivered of his dying in Britain, and moreover add some things deserving our observation: Their words are these, Magdeb. cent. 5. f. 1429. Ninianus a Venedotian was a Teacher of Christian verities of a desert more than ordinary: He to his old age did largely communicate the Talon wherewith God had entrusted him, among the Britain's, Scots and Southern Picts. He was a man assiduous in the reading of Holy Scripture, merciful to orphans, widows and poor: illustrious in miracles and sanctity. By his pious industry the Nation of the Picts first of all relinquishing their Idolatry, embraced the true Faith of Christ. He died among the Picts in the Province of Galloway, in the year of Grace four hundred thirty two having been the first Bishop of Candida casa. 3. Here the Reader may observe, that this Bishop was, by the confession of these Lutheran Protestant's, famous for his Sanctity and miracles, and withal one who daily studied the Holy Scriptures: Yet he was very devout in giving respect and Veneration to God's Saints, to whose honour he likewise built Churches: S. Martin died not above thirty years before S. Ninianus ended his life, and yet we find a Church built by S. Ninianus, and dedicated to S. Martin. Yet the same Protestants make sharp invectives against the Roman Church for imitating these Saints magnified by themselves. 4. The Example of S. Ninianus was imitated by the British Church near the same age, for when S. Augustin the Monk came into Britain to convert the Saxons, he found saith S. Beda, in the City of Canterbury a Church dedicated to the honour of S. Martin, which had been anciently built in the times when the Romans inhabited this Island. 5. S. Ninianus before he died divided the Provinces of the Picts into Parishes, he ordained Priests there, and consecrated Bishops. This he did by the authority of the Roman Bishop, from whom, as hath been related, he received his M●ssion. 6. As touching the Miracles which God wrought by his servant S. Ninianus, although my intention be to be spating in relating such things, yet since the foremention'd Lutheran Writers acknowledge this Saint to have been famous for them: it may be expedient in this place to record one, as followeth: Ap. Capgrav. in Ninian●. 7. In the Region of the Picts, saith the Author of S. Ninianus life, there was a certain Prince named Tudwal, a proud, high-spirited man, who contemning the admonitions of this man of God, and derogating from his doctrine and life, resisted him openly. On a certain day having been more than ordinarily troublesome and rude to him, God the Supreme heavenly judge would not suffer any longer the injuries offered to his holy Servant to pass unrevenged, but struck this proud man with an intolerable pain in his head, by the violence of which those lofty eyes of his became utterly blind. So that he which had before impugned the Light of Divine Truth, deservedly lost the light of this world. But upon be●ter consideration he sent a message to the holy Bishop, humbly beseeching him in imitation of our Lord's benignity, to return to him good for ill, and love for hatred. The Venerable Bishop hereupon first sharply reproved the Prince, and then touching him, imprinted on his eyes the sign of the Cross; when immediately his pains ceased, his blindness was dissipated, and afterward the Prince highly honoured the Holy Bishop, and readily granted whatsoever he asked of him. 8. As touching the place of his Burial and Episcopal See called Candida casa, and by the Saxons Wit-hern, Malmsb. de 〈◊〉. l. 3. Malmsburiensis thus writes of it: Candida casa is the name of a place in the confines of England and Scotland, where is the sepulchre of the Blessed Confessor Ninias; by nation a Britain, who there first preached the Gospel of Christ. That name was given to the place by occasion of a Church which the holy Bishop there built of hewn stone, which to the rude Britain's seemed a wonder. This Holy man Ninias is celebrated by Antiquity for his many miracles. Vss●r. in Primmed. f. 669. 9 There is extant in Bishop Ushers British Antiquities an Epistle of our Learned Countryman Alcuinus, not printed among his works, wherein he testifies the great fame of the Sanctity and Miracles of this Blessed Bishop: A. D. 435. It is directed to the Religious Priests then living at Candida Casa. And Paschasius Radbertus recounst a Miracle in the same age wherein Alcuinus who attended on the Emperor Charles the Great, lived, which miracle happened to a devout Priest celebrating Mass at the Saint's monument, There was a certain Religious Priest, Ratbert. l. de corp. etc. sanguine Christ. cap. 14. saith he, named Plegils, who frequently solemnised Mass at the Body of S. Ninias' Bishop and Confessor. Who living a virtuous and holy life, began frequently to beseech our Lord that he would please to show visibly to him the nature and verity of the Body and Blood of Christ in the most Blessed Sacrament. This Prayer he made, not from want of Faith in the truth of the Mystery, but merely out of an affection of devotion and piety. Consequently the Author declares, how to his great consolation our Lord appeared to him in the Sacrament in the form of a young child. XII. CHAP. XII. CH. 1.2. etc. S. Germanus his second coming into Britain. 6.7.8▪ He Ordains Bishops here. Of Landaff. 10.11. He instituts the University of Oxford. 1. THree years after the death of S. Ninianus, A. D. 435. S. Germanus Bishop of Auxerre was once more invited into Britain to perfect the good work which he had formerly begun, in rooting out the Pelagian Heresy there spreading itself again. The relation we must borrow from the same Author, the learned Priest Constantius, to whom Baronius gives this Character, Baron. hic. that he was a Writer of those times of most perfect integrity and sincerity in all things. 2. In the mean time, Constant▪ in vitâ S. Germani l. 2. c. 1 says he, a Message from Britain comes, declaring that the perversity of the Pelagian Heresy by the impious diligence of a few Authors began to enlarge itself there. Hereupon once more the prayers of all are again addressed to S. Germanus, that he would maintain the cause of Divine Grace, which by his diligence formerly prevailed. The Holy Bishop made no delay to comply with their petition: for his delight was to labour and even spend his strength in the service of Christ. The Devil's envy began now to languish, as the Holy man's virtues increased, neither durst he so much as tempt him whom by experience he knew to be a friend of God. 3. There was adjoined to him for his companion Severus Bishop of Triers, a person of consummate Sanctity, who had long preached the word of God to the Nations of Germania Prima. In his way he passed by Paris, where he is received with great joy and acclamations of the people, as the presence of so eminent a Saint well deserved. 4. In the mean time infernal Spirits flying through the whole Island foretold the return of Saint Germanus, being forced to do so against their wills. Insomuch as that one named Elaphius, a principal person of the country, without any notice given of the Holy Bishop's journey came in haste to meet them: He brought with him his Son, upon whom from the flower of his youth a lamentable infirmity had seized. For all his members were withered, and the hamm of his legs so drawn together that by reason of the dryness of his thigh, he could not set his foot to ground. Elaphius was attended by almost the whole province, which assembled together, though no advice had been given them of the Holy Bishops coming. By whom, assoon as they met together, an Episcopal Benediction was conferred on the people, and the words of Truth preached to them. S. Germanus perceives that the generality of the people persevered constant in the doctrine which he had left among them: and that the fault adhered to a few busy persons: which are diligently sought out, and without delay condemned. 5. As for Elaphius, he humbly kneeling kissed the Bishop's hands, presenting to him his lame Son: whose sad condition and necessity were sufficiently recommended to the Bishop's charity by his youth and debility, without his father's request. So miserable a spectacle moved compassion in all, but especially in the holy Bishop's mind; which compassion they interpreted to be a sign of God's clemency to cure him. Presently therefore Saint Germanus compelled the young man to sit down: and then handled his hamm that was contracted, and with his right hand stroked over all the members weakened with that infirmity. Immediately perfect health and strength attended that wholesome touch: the withered members recovered their natural juice and humidity, and the sinews their office and agility to move them. Thus in the sight of all the young man was restored to his father as if he had been new made. All the people are astonished at this miracle, by which means the Catholic Faith is perfectly confirmed in their minds. The rest of the time was spent in preaching up and down, which wanted not efficacy to convert and reform the hearers. So that by an universal consent the Authors of the perverse Doctrine are brought before the Holy Bishops, and then banished out of the Island. This holy work was with such solidity performed then, that to this day the Orthodox Faith remains in those places unstained. Thus all things being well composed, the Blessed Bishops returned, with a voyage as prosperous as they came. This is the summary narration of Constantius, touching S. Germanus his second journey into Britain. Which Constantius lived about forty years after Saint Germanus his death, and dedicated his Book to Patiens Bishop of Lions. 6. Notwithstanding our Ecclesiastical Monuments record many more particular benefits which our Country received from the Holy Bishop Germanus during his abode this second time in Britain, which seems to have continued several years, though how many, does not appear by any Chronologists: therefore we must be excused if we cannot assign the particular actions of this Saint to their determinate times. 7. By many deeds of the holy Bishop here, it may be concluded that he came with Commission from the See Apostolic, Pope Sixtus then sitting in the Chair of S. Peter. For Saint Germanus seeing many Churches deprived of Pastors, by which means the people became wavering in their Faith called a Synod (which was an act of jurisdiction committed to him) and by common advice selected learned and pious men, whom he ordained Bishops, placing them in several Churches. 8. Thus we read in the History of the Church of Landaff, Hist. Landavens. How after the foresaid Bishops had rooted out the Pelagian Heresy, they consecrated Bishops in several quarters of the land. And over all the Britain's toward i right hand side (that is, the Southern parts of Britain) they promoted the Blessed man Dubricius to be Archbishop, who was an eminent Doctor, and was chosen both by the King Mouricus and whole Diocese. At Landaff they constituted an archiepiscopal See with the said King's consent, where a Church was built, and dedicated to the honour of the Prime Apostle Saint Peter. These are the borders of it, etc. Now whereas Landaff is here called an archiepiscopal See, it is an Error either of the Author or Transcriber. True it is that when that See was afterward transplanted to Caërleon, an archiepiscopal See was established there. 9 As touching the Holy Bishop Dubricius we shall treat more of him separately, after an account given of S. Germanus his actions. And whereas it is said that by the consent of King Mouricus an Episcopal See was erected at Landaff: notice is to be taken that this Mouricus was Son to Theodoric Prince of Glamorganshire (Morganniae) who, Godwin. in Catalogue. Episcop. in Landaff. as Bishop Godwin relates, resigned his Principality: and embraced a Monastical or Eremitical life. But afterward when the Saxons invaded the Island, he was drawn out of his Cell to be leader of an Army, and courageously rushing among the enemies received a mortal wound: for which merit he was enroled in the number of Martyrs. 10. S. Germanus his next care after ordaining Bishops, was to visit the Schools, the sources of Learning: For these two are the Pillars to sustain and perpetuate Faith. Brian Twine the Advocate of the University of Oxford affirms positively that Saint Germanus studied in that University. Twynu. in Apol. lib. 2● But generally all Authors, ancient and Modern agree that he established good order there: A. D. 439. yea and probably to encourage both Teachers and Disciples, himself for some time taught among them, and gathered many Auditors. Among whom one of the principal which we find in Records was S. Iltutus, or Elcutus, of whom here after, as likewise of another whose memory is celebrated in Lesser Britain, named S. Briocus. 11: Concerning S. Germanus his establishing the University of Oxfored, we have an illustrious testimony of our learned countryman Asserius, who lived above eight hundred years since: For treating of the Controversy between the Students of Oxford and Grimbaldus whom King Alfred had called out of France to govern that University, he introduces the Students thus pleading for themselves, in opposing the change that Grimbaldus would make in their Instituts, Asser. ad A. D. 8●6. They the Scholars likewise (saith he) proved by unquestionable testimonies of ancient Annals, that the Orders and Instituts of that place had been established by pious and learned men, as Gildas, Melkin, Nemri, Kentigern and others, who all grew old in their studies there, and administered all things happily in peace and concord. They showed moreover that Saint Germanus came to Oxford and abode there half a year, approving wonderfully their said Orders and Instituts. This was when he travelled through Britain preaching against the Heresies of the Pelagians. This Testimony is of great force in case that passage be not an Addition of a later hand to Asserus, as is much to be suspected. XIII. CH. XIII. CHAP. 1.2. &c S. Germanus his Faith was Roman, the same with that of Saint Augustin the Monk. This testified by Protestants. 6.7. Churches built to his honour by the ancient Britain's. 1. AFter how long abode in Britain S. Germanus returned home, is uncertain. But the infinite obligations our Nation has to him are unquestionable. Among which the greatest of all is his establishing the Catholic Faith here so firmly that it continued inviolate many ages. Insomuch as even Protestant Writers attribute to him the Title of Apostle of Britain. 2. It will therefore be expedient that we conclude the Narration of his Gests with declaring what Doctrines in Religion S. Germanus himself professed, for the same, we may be sure, he left behind him in Britain. This Enquiry seems necessary, because it will give light for a resolution, whether in the following age Saint Augustin the Monk sent by Saint Gregory the Great to convert the Saxons, taught them a new Religion full of Superstitions, and quite changed from that which Saint Germanus professed, as Protestants affirm: who therefore magnify Saint Germanus for the purity of his Faith, and as much derogate from S. Augustin. 3. Touching therefore Saint Germanus his Religion, particularly in the Points now most controverted, and wherein Saint Augustin is charged to have been faulty, we cannot more certainly, nor more ingenuously determine it, then by seeking information from a person of eminent learning in Antiquity, a Protestant, or however without question no Roman Catholic, to wit, M. Selden: Who in a Treatise by him called Analecta Anglo-Britannica has inserted one Chapter exactly pertinent to our present purpose, The Title of which Chapter is, Touching the practices of Ecclesiastical Discipline wherewith Germanus and L●pus Bishops imbued the Britain's. Which Enquiry he consequently satisfies in the following Chapter, in the manner following. 4. Germanus Bishop of Auxerre and Lupus Bishop of Troy's in Gaul came into Britain to restore Christian Religion depraved by the Heresy of Pelagius and Errors of Pagans. Sellen. An●lect. Anglo-Brittann. l. 2. c. 1. Girald. Cambr. Descript. c. 18. Their doctrines and documents taught by them, as the fame is, which also Giraldus Cambrensis testifies to have continued to his days, were as followeth. 1. Of every loaf of Bread set before them, one corner they gave to the poor. 3. They sat three together at dinner, in memory of the Blessed Trinity. 4. If any one met in the way a Religious Monk or Clergyman, or any one in a Religious habit, he would presently lay aside his weapons, and with a low inclination of his head demand his Benediction. 5. Generally all the people do earnestly demand Episcopal Confirmation and Inunction with Holy Chrism, by which the Holy Ghost is conferred 6. They some times bestow the Tithe of all their Substance, cattle and Sheep, namely either when they marry, or undertake some long Pilgrimage, or by the Church's Order submit to some extraordinary Penance for their sins. This they call the great Tithe: and two parts of it they bestow on the Church where they received Baptism, the third they give to the Bishop of the Diocese. 7. Beyond all other external labours of Mortification they are most devoted to Pilgrimages undertaken to Rome, to visit the Monuments of the Apostles. 8 Beyond any other Nation they express a devout reverence to Churches and Churchmen, likewise to Relics of Saints, to portable Bells, Sacred Books and the Holy Crosse. And this devotion hath been rewarded, with greater peace they any other Churches enjoyed. 9 For entire security is observed in regard of Beasts feeding not only in Church yards but much beyond them through all bounds enclosed with ditches which Bishops design for observation of peace and indemnity. And greater Churches, A. D. 435. to which antiquity always afforded greater reverence, have power to grant and enjoin the observation of such peace and security for cattle, whilst at morn they go, and at Even return from their pastures. This peace and security is observed so inviolably, that if any one should incur the mortal indignation of his Prince, and afterward seek refuge in a Church, he may enjoy the fruit of this Peace both for his person and goods. And indeed from such large immunities, far beyond the ancient Canons (which in such cases allow safety only to a man's life and body) occasion of great abuses have been taken: for by reason of such impunity many do audaciously practise hostility, and from such places of Re●uge do horribly infest the whole country about, and even the Prince himself. 5. There is scarce any one of these Christian practices but was taught by S. Augustin also: and yet Protestant Writers condemn S Augustin for them, and absolve S. Germanus, yea magnify him, and glory in an opinion that they are conformable to his Doctrine and Discipline. They allow to Saint Germanus the glorious Title of Apostle of the Britain's, who taught them no new Doctrines of Christianity, but only confirmed them in what they had believed before: And the same Title they with contempt refuse to S. Augustin, who withdrew the barbarous Pagan Saxons from their Idolatry and Infidelity, and instilled first into their minds the true knowledge and worship of God, Faith in the Redeemer of the world, and Veneration to the Holy Cross the Sign of our redemption. Such partiality the Spirit of Schism does naturally produce. 6. Our Ancestors in testimony of their gratitude to the Venerable Bishop S. Germanus, and the high esteem of his Sanctity approved by many Miracles, not long after his death built Chappells and Churches to his honour. Particularly concerning one of these Camden thus writes, In Cornwall near the River Liver there is a village named from Saint German, Camden in Danmoniis. to which, during the Danish tumults, the Episcopal see of that Province was transferred, out of fear (it being a place more remote and secure:) There a Church had been erected and consecrated to the honour of S. Germanus Bishop of Auxerre, who extirpated the Pelagian Heresy that began to rise anew among the Britain's. In Yorkshire likewise a famous Monastery was consecrated to him, as the same Author thus testifies, The River Ouse does water Selby a town well peopled: Id. in Brigant. there King William the First founded a Church in memory of S. Germanus, who happily wounded to death the many-headed Hydra of Pelagianism, which was oft quelld, and oft revived again. The Abbot of this Monastery and of S. Mar●es at York were the only two Northern Abbots which had Seats in Parliament. 7. Among the Silureses in North-wales the Memory of S. Germanus is much celebrated: for from him a part of Radnorshire is called Guarthenion. For as our ancient Historian Nennius relates, Vortimer the Son of Vortigern in satisfaction for injuries done by his Father to Saint Germanus, Nennius up. Camden in Silares. dedicated that part of the country to him where he had been wronged. In memory of which it took the name of Guartheny, which in the British language signifies a calumny justly retorted. Besides these, many other Monuments testifying the like veneration to the same Apostolic Bishop might be produced, but these are sufficient, And this last Example proves this Devotion of the Britain's to him to have begun presently after his death. XIII. CHAP. XIII. CH. 1.2. etc. Vortigern chosen King of all Britain: His Character, etc. 1. HItherto, A. D. 418. since the time that the Romans had relinquished all care and protection of Britain, the several Provinces of the Island had been governed by petty Princes independent on one another. But in the year four hundred thirty and eight by reason of the frequent inroads of their cruel Enemies the Picts and Scots, by a common agreement of the several Provinces a General Captain of the whole Nation was chosen, after the example of their Ancestors in the days of julius Cesar, and the Kingdom established in his line. 2. Which choice unhappily fell on Vortigern, a man born for the destruction of his country, for he it is that by his slothful vices first weakened it, and afterward calling in to his aid the barbarous warlike Saxons, prostituted it to their rapines and tyranny. This Character we read of him in Malmsburiensis, Malmsbur. l. 2. i. de Reg. c. 1. At that time Vortigern was King of Britain, a man void both of courage and counsel: yea addicted wholly to carnal pleasure, and the slave of almost all vices: particularly of avarice, pride and luxury. He, as we read in the Gests of the Britain's, solicited and with the hope of making her a Queen deflowered his own daughter, and of her got a Son: Who notwithstanding his incestous birth was, by a miracle of Divine Grace, a Saint, his name being S. Faustus. 3. His wife was a Lady equal to him in blood, but most unlike in disposition. By her he had three Sons, Vortimer, Catigern and Pascentius. Whilst she lived, he governed his Principality with moderation: but after her death he loosed the rains to all vices. For which having been reproved by S. Germanus, and upon his impenitence in a Synod excommunicated, M. Westmonast. he revenged himself by inflicting the fore mentioned injuries and calumnies upon the Holy Bishop. But in the end was severely punished by fire from heaven. A. D. 438. 4. Before his Election to the Universal Government of Britain, he was Prince of the Danmonij, or as others write, Consul of the Gevisses inhabitants of the South-western parts about Cornwall, or South-wales. Which Principality it seems he had governed well enough, to be esteemed not unworthy to be preferred above his formerly fellow Princes: though indeed that age, the men of which Gildas calls (atramentum aetatis) the ink of their age, afforded it seems so little choice, that a Prince not absolutely vicious deserved reputation. However this unworthy King is recorded a restorer of the City of Oxford. We will awhile suspend a relation of the Gests of this unhappy King, to the end we may interpose some affairs touching the Churches of Britain at this time occurring. XIV. CH. XIV. CHAP. 1.2. &c S. Dubricius ordained Bishop of Landaff by S. Germanus: The place of his Birth, etc. 1. AMong the actions beneficial to Britain done by Saint Germanus, the election and consecration of Saint Dubricius to the Bishopric of Landaff was deservedly reckoned. This Dubricius (say the Centurioators of Magdeburg) surnamed Gainius Vagiensis, Magdes. venture 5. in Dubrici●●. from the place where he was born; was peradventure the Son of a Monk by Euedila a Noble Virgin, and grew afterward famous among t●e English. Thus write they without all authority from antiquity, desirous to feign one Example at least, to be a precedent for their Master Luther's incest. Put in Dubric●, Ba●e ibid. Powel in annat. in Iti●●rat. Cambr. l. ●. c. ●. Capgrav. 2. But from more authentic Testimonies it appears that Saint Dubricius was by nation a Britain, born in the Province of the Dimeta, or West Wales: he was surnamed Gainius from the River which runs by the place where he was born. His Father's name is not mentioned among Authors, his Mother was Euedila, a woman of a clear fame for her virtues: Thus write Bale, Picts, Powel and the Author of his life in Capgrave. Ibid. 3. It is there moreover related how being a child care was taken to imbue his mind with literature. And having attained a few years more, he made such proficiency in learning, that not the ignorant only, but such also as had acquired a good degree in knowledge, repaired to him to increase their skill: among whom were Saint Theliaus, Saint Samson, Saint Aidanus and others. In the soil of his Nativity near the River Vaga (from whence he was called Vagiensis) he chose a fit seat for his own and his Disciples studies, and there he spent many years in the charitable employment of communicating his learning to others. Afterward having by command of an Angel built a Church there, he preached and taught the people wholesome Christian Doctrine. Moreover by imposing his hands he often cured many infirmities, insomuch as those which came to him sad and unsound, returned joyful and in health. And therefore he was qualified fit to be advanced by S. Germanus to the Degree of a Bishop. 4. The period of his life is uncertain. Yet certain it is that he lived to a very old age: for many years after this he was transferred by Aurelius Ambrose then reigning to the Archbishopric of Caër-Leon in the Province of Monmouth. So that he will once more occur in our History. As for his Disciples Saint Theliaus, Saint I●tutus, etc. eminent Saints and Doctors, which therefore could not likewise escape the calumnious pens of the Lutheran Centuriators, we shall treat of them in the following age. 5. But here we must not omit what a learned French writer, Andrew Saussay in his French martyrologue relates of another famous Disciple of Saint Germanus named Saint Briocus a Britain, who was afterward Bishop in Armorica or lesser Britain, so illustrious for his Sanctity, that the See of his Bishopric is to this day from his name called S. Brieu, a suffragan Bishopric to Tours. 6. Saint Briocus, Sauss. in Martyrolog. Gallican., ●. April. saith he, was by country an Englishman (he should have said a Britain) of the Province of Corticia, descended of a Noble Stock. He was by Saint Germanus of Auxe●●e preaching the Orthodox Faith there, brought out of Britain into Gaul, and here by him instructed happily in the Discipline of Piety. After he had enriched his mind with saving Doctrines, he returned into his Native country, and there informed his parents in the true Faith, which he likewise preached with great success in the country about. After this being desirous to employ our Lord's Talon yet more copiously, he came over into Armorica: where having shed the beams of Evangelicall Light on the minds of his kinsman Conanus Count of Trigu●er (Trecorensem) he afterward cleansed him with the Laver of Baptism. Then assembling several devout persons aspiring to the perfection of a Religious life, he built a Monastery, and there by the liberality of the said Count he laid the foundations of an Episcopal See, and being consecrated Bishop by the Archbishop of Tours, Metropolitan of that country, he with an admirable splendour of virtue ad piety governed the said Diocese the space of thirty years. Afterward making a journey to Angiers to furnish himself with Ecclesiastical ornaments, he there breathed forth his spotless soul. A. D. 439. From thence his Body was carried back, and with great honour buried in the Church which himself had built, where frequent miracles were wrought at his Relics: Thus as he gave his name to the Monastery, Town and Mother-Church of that Diocese, so he likewise afforded continual protection to them. 7. Certain Irish Historians would challenge S. Briocus to their country, as having been born in the Territory of Cork. But his having been a Disciple of Saint Germanus, who had nothing to do with Ireland, proves him a Britain. And whereas Bishop Uther conjectures that the Master of Saint Briocus might have been another Saint Germanus Bishop of Paris, who lived in the following age: His living with Conanus and relation of kindred to him demonstrate him both a Britain, and more ancient than the younger S. Germanus. XV. CH. XV. CHAP. 1.2. etc. S. Patrick comes out of Ireland into Britain: thence goes to Rome, &c 4 etc. At his return: he retires to Glastenbury: His Chart: Relics of Saint Steven, etc. 1. IN the year of Grace four hundred thirty nine, Saint Patrick having with wonderful advantage laboured in our Lord's vineyard in Ireland the space of eight years, returned into Britain, where, saith Malmsburiensis, he abode thirty years in the Isle Avallonia, or Glastenbury, leading a most holy life. Notwithstanding whether at that time he visited Glastenbury, is uncertain Probably the motive of his leaving Ireland might be to take a journey to Rome, and there give an account of his Apostleship: ●or this is affirmed by several Authors, as Capgrave, Bishop-Vsher, etc. Ca●grav in Patricio. Vsher. c. 17. f. 810. jocelin in Patricio. 2. jocelinus adds that before his voyage he fixed his Episcopal chair in the City of Armagh, resolving in his mind that the same should be the Prime Metropolis and Mistress of the whole Island. And to the end that this design might have an effect irrevocable, he determined to repair to the See Apostolic, and thence obtain authentic Privileges to ratify this his purpose. An Angel from our Lord approved his intention of undertaking that ●ourney, etc. Whereupon having ordained Bishops Priests, and other Ecclesiastical Ministers, whom he placed in opportune residences, he gave them his benediction, and took leave of them. 3 That in his way either to, or from Rome, he retired into a Monastery, to enjoy for some time the peace of contemplation, is affirmed by our Historians, and that Glastenbury was the place chosen by him, in which afterward also he reposed himself, there happily ending his days. And herein he imitated the holy practice of former Saints, as Saint Fugatius and Damianus, who after labouring in their Apostolical Office, retired from worldly conversation, and spent their last days in conversation with God alone. 4. What were the special exercises of S. Patrick in his retirement, is related by ancient Writers,, viz. attending to Prayer, Fasting and purity of Life: instituting rules for a Monastical Profession in Glastenbury, where he found Religious men the Successors of S. joseph of Arimathea and S. Fugatius and S. Diruvianus: These S. Patrick reduced from an Eremitical, to a Coenobiticall course of life, gving them instituts which himself had received from his glorious Uncle S. Martin of Tours, who long since had clothed him with the Monastical habit. Which Habit, saith jocelin, was a White Cowle of the naturall-colour of the wool, over his other garments, by which was denoted purity and innocence. And this fashion was imitated by the I●ih Monks, as likewise the Monks of Britain, before Saint Augustins coming, who to distinguish himself from them, assumed a Black Cowle, whence the New Monks his Successors were usually styled (Nigri Monachi) Black Monks. 5. In Glastenbury it was where S. Patrick wrote that famous Chart, The Epistle or Chart of S. Patrick. the whole tenor whereof hath been already produced in the second Book of this History, upon occasion of declaring the foundation of that most famous Monastery. In which Chart the Holy Bishop particularly describes the Isle then called Ynswitrin where was an ancient Chapel consecrated to the honour of the most blessed Virgin: And how there he found twelve Hermit's, Successors of the Disciples of S. Phaganus and Diruvianus, by whom he was elected their Head. There also he declares his happy invention of a Writing composed by the foresaid Apostolical men Phaganus and Diruvianus, in which was contained that they had received from Pope Eleutherius ten years of Indulgence: and that by a revelation from our Lord they had built a Church to the honour of S. Michael the Archangel: How likewise by a Vision it was signified to him that he was to honour the same Blessed Archangel in the same place: for a testimony of the certainty of which Vision his left arm withered, and was not restored till he had acquainted the rest of his Brethren with what he had seen. This Chart S. Patrick left with two devout Irish Monks, Arnulphus & Ogmar, his companions, which resolved to remain attending on the said Chapel. In conclusion, the Holy Bishop relates how he conferred an Indulgence of a hundred days on those who by cutting down wood cleared a passage for the devout Visitants, of the Chapel consecrated by our Lord himself to the honour of his most Blessed Mother. Ap. Capgrav. in S. Patricio. 6. At his return from Rome S. Patrick brought with him some Relics of the Holy Apostles Saint Peter and Saint Paul, and likewise of Saint Stephen the Blessed Deacon and Martyr: together with a linen cloth, on which was sprinkled of the Blood of our Saviour jesus-christ, which holy Relics were reserved there behind the Altar of Saint Patrick. This is the narration of the Author of S. Patrick's life in Capgrave. 7. That which is here delivered particularly concerning the Relics of S. Stephen the Martyr seems confirmed by what Baronius out of Ancient Writers reports, how this same year Eudocia wife of the Emperor Theodosius brought from jerusalem the said Relics, which were laid up in the Church of S. Laurence the Martyr, and there piously venerated by devout Christians. jocelis. in Patricio. 8. jocelinus who expressly affirms that it was in S. Patrick's return from Rome that he visited Britain, further declares that during his abode in this his Native country, he founded many Monasteries, filling them with Religious men, who willingly submitted themselves to the observation of that form of a Religious life which was prescribed by him: That he foretold with the tongue and Spirit of Prophecy many unfortunate and many prosperous things which in future times should befall Britain: And moreover that he foresaw and foretold the Sanctity of S. David then enclosed in his Mother's womb (who was born in the year of Christ four-hundred sixty two) whereby is confirmed what in the Antiquities of Glastenbury is asserted concerning S. Patrick's long abode in Britain after his converting Ireland. XVI. CH. XVI. CHAP. 1.2. Of Bachiarius Disciple to S. Patrick: His Pilgrimage: His Epistle to an incestuous Priest, etc. 1. AMong the British Disciples of Saint Patrick the memory of Saint Bachiarius, whom some affirm to be the same with Saint Maccaeus, or Mocthaeus, is celebrated. He was, A. D. 443. Pits in Bachiario. saith Pits, by Nation a Britain, and Disciple of Saint Patrick: He addicted himself to the study of literature at Caërleon. He was an excellent Poet, and skilful Mathematician: for his younger years he entirely employed in such studies. Gennad. in Catalogue. Gennadius in his Catalogue gives him the Character of a man excellently versed in Christian Philosophy. Adding withal, that for conserving his integrity and Chastity he forsook his country, and undertook a long Pilgrimage. 2. We were informed above from Girardus Cambrensis, that the Britain's instructed by S. Germanus accounted Pilgrimages, especially to Rome, among the works of Piety. And many motives S. Bachiarius might have to absent himself from his country, besides that mentioned by Gennadius: For it could not but much afflict his soul to be a spectator of the enormous vices reigning there: and probably he had a foresight of the miseries which would shortly befall it. 3. Concerning this Pilgrimage, Pits ubi sup. the forecited Author Pits thus writes; Bachiarius seeing his country afflicted with daily calamities, out of compassion to it, and with an intention to implore divine assistance, undertook very tedious and laborious Pilgrimages. But there wanted not detractours and calumniatours in those times, who therefore charged him with levity, inconstancy and vanity, if not worse. Whereupon he was obliged to clear himself by writing an Apology, in which he seriously protested that he undertook and performed those travels merely for the love of God, the salvation of his soul, and comfort of his afflicted country. And because it was impossible for him to purge himself to all his detractours, he wrote his Defence to S. Leo the first Pope of that name, the common Father of all Christians, as may be collected from Gennadius, Honorius and Capgrave. 4. There is moreover extant in the Great Bibliotheque of the Fathers a learned and elegant Epistle written on this occasion by the same S. Bachiarius. Biblioth. PP. He had heard that a certain Priest by the Devil's suggestion had violated a consecrated Virgin, for which he was cast out of the Church, without any hope of being restored. The Holy man was deeply afflicted both for the enormity of the Crime, and extreme rigour of the punishment. Whereupon he wrote an Epistle replenished both with Divine learning and compassionate Charity. This Epistle he gave to a Priest called januarius, whom he humbly entreats, and strongly evinces for the Restitution of the Offender, showing that in the most fruitful field of God's Church there grew herbs medecinall to every wound Then addressing his speech to the guilty Priest, he powerfully aexhorts him to Penance, in an enclosed Monastery, there to expiate his crime by fasting, sackcloth and prayer, and to beg the Intercession of God's Saints in his behalf: And fearing lest he should accumulate his sin by joining Marriage to his incest, he terrifies him with showing the abominable excess of marrying one who was espoused & consecrated to our Lord, when she took the Veil of her Religious Profession. By which Epistle may be seen, as in a Mirror, the State of the Ecclesiastical Discipline of those times, the inviolablenes of their Religious Vows and Celibacy of Priests: So that we may easily judge what censure the Prime Apostle of Reformation, Luther with his Catherine Borachia, would then have incurred. A. D. 446. 5. Besides this Epistle, the same S. Bachiarius wrote many other Treatises which are reckoned up by the Centuriators of Magdeburg: who add that he lived to a very old age, dying in the year four hundred and sixty. If he be the same with him whom Bishop Usher calls Maccaeus, and the Annals of Ulster name Muchti or Mochta, his death is prolonged much longer, till the year of Grace five hundred thirty five. XVII. CH. XVII. CHAP. 1.2. etc. The Britain's lamentable demand of succours: in vain. 6. etc. They call in the Saxons, to their destruction. A. D. 445. 1. IN these times the Vandals by their incursions and numerous Armies greivously oppr●s'd the Roman Empire. Which opportunity being observed by the Picts & Scots, they likewise broke their limits, and miserably wasted the Provinces of Britain which had been subject to the Romans. This happened in the eighth year of Vortigerns reign. A. D. 446. 2. The year following they continued their invasion with such extreme violence, and were so weakly resisted by the Britain's sortned with luxury, that after much bloodshed, and horrible wasting of the country, their only refuge was to the Romans, whom with the most humble and passionate Prayers they solicited to afford them succour. 3. Their short, but lamentable Epistle directed to Aetius General of the Roman forces is thus recorded by Gildas: Gildas. Beda l. 1. c. 13. To Aetius third time Consul: The groans of the Britain's. Our barbarous enemies drive us to the Sea: the Sea beats us back upon our barbarous Enemies. Between these two we are exposed either to be slain with the sword, or drowned: and to avoid both we find no remedy. 4. But these letters avayld nothing: for the Romans with much ado being scarce able to secure the heart of their Empire, could not defend the remote bounds. So that the Britain's wanting arms, and much more wanting hearts, became daily a prey to their enemies. With this calamity another was joined much more terrible, which was extremity of famine (saith S. Beda) Bed. l. ●. c. 14. which forced many of them to render themselves slaves to their Savage enemies: Only a few being by these miseries taught the wisdom to seek aid from heaven, retired into inaccessible mountains & caves, from whence they took the courage often times with good success to set upon their Enemies, busy only in heaping spoils, which they recovered from them, and drove them back into their own quarters. 5. But this refreshment lasted but awhile, A. D. 450 because their Piety and recourse to Divine help presently vanished. For as the same Author from Gildas declares, Id. ibid. After the Hostile invasions of their enemies ceased, the Island began to abound with all manner of fruits and provisions, beyond what any former age could remember: And as their plenty abounded, so did their luxury: which was quickly accompanied with all sorts of vices: especially cruelty to one another, hatred of Divine Truth, etc. 6. God's patience therefore being spent towards a people which grew worse both by prosperity and adversity, he brought upon them Enemies far more Savage and barbarous then either the Picts or Scots: Or rather he so infatuated the reprobat Britain's, that they themselves invited from a remote country those new Enemies to consume them. These were the Saxons, the Angli and jutes, Nations of Germany, terrible for their undaunted courage and agility, saith Paulus Diaconus: most formidable to the Roman●, Paul. Diac. because most sudden and violent in their enterprises, A. Marcell. saith Marcellinus: Esteemed the most warlike Nations among the Germans for strength of bodies, courage of minds, and patience to suffer all corporal labours and incommodities, saith Zosimus. Zosimus. 7. But before we particularly relate the last fatal Tragedy of the ruin of the British Kingdom and State in this Island, some more special occurrents happening at the same time, and relating to Ecclesiastical affairs, require first to be dispatched, that they may not interrupt the contexture of that dismal story. XVIII. CHAP. XVIII. C. 1.2. etc. S. Patrick returns into Ireland Calls a Synod: The Decrees of it. 5.6 Of S. Albeus, etc. Disciples of S. Patrick. 7. Conversion of K. Engus. 8.9. etc. S. Benignus his Successor in Armagh: His retreat. 1. SAint Patrick, A. D. 450. though for his particular consolation he had retired himself into the secure repose of a Monastery, yet it was with this condition, that whensoever any emergent, pressing necessity of God's Church, requiring his presence and care, should intervene, he would quit the Office of Mary sitting at our Lords feet, and exchange it for that of Martha's ministry in attending and providing a supply to his necessities in his members. 2. And some such cause occurred, some disorders in the new-founded Church of Ireland happened, which after ten years quiet repose drew him out of his solitude: Which though we cannot precisely determine what it was, yet no doubt it is involved in some one or more of the Canons and Decrees of a Synod which upon his return into that Island he assembled. 3. Which Decrees for many ages concealed, and by negligence exposed to rust and moths, have been of late days by the industry of S. Henry Spelman rescued and restored to light, though in several places defaced. We will not here trouble the Reader with the entire Transcript of them: since those who are more curious may have recourse to the said S. Henry spelman's first volume of British and English Councils: Spelm. de Concil. pag. It will be sufficient to select from them some special Canons, which will give us some light to discover the Ecclesiastical Discipline of those times. 4. It is there ordained, That if any Ecclesiastical person from the Doorkeeper to the Priest, Synod. Hiber● can. 6. shall not for decency wear a Tunick, and have his hair cut after the Roman manner: or shall permit his wife to go abroad unvayled, shall be separated from the Communion. bid. c●●. 9 Again, That a Monk and consecrated Virgin shall not abide in the same lodging, nor travel in the same Chariot. ib. can. 10. That if a Monk shall neglect the Divine Office, and wear long hair, he shall be excommunicated. That the Alms of Excommunicated persons, ib. can. 12.13. ib. 14.15. or Pagans shall not be received. That if any Christian shall be guilty of manslaughter, fornication, or consulting Soothsayers, he shall perform Penance for each crime, the space of a year: And he that is guilty of stealing, half a year, of which, twenty days he shall eat bread only: But withal he must be obliged to restitution. ib. can. 16. That if any Christian shall believe Spirits may be represented in a Glass, he shall be anathematised, ib. can. 17. etc. That if any consecrated Virgin shall marry, she shall be excommunicated till she be converted and forsake her adulteryes: which having done she shall perform due Penance: After which they are forbidden to live in the same house or town. ib. can. 23. That if any Priest shall build a Church, he must not offer Sacrifice in it before it be consecrated by the Bishop. That if a Clergyman be excommunicated, ib. can. 28. he must say his Prayers alone, and not in the same house with his Brethren: Neither must he presume to offer or consecrate, till he be absolved. That a Bishop may not ordain in another Bishop's Diocese, ib. can. 30. without his permission: Only upon Sundays he may offer Sacrifice. ib. can. 33. That a Clerk coming from the Britain's into Ireland without Letters testimonial, be not suffered to minister. 5. There is no mention made of this or any other Irish Synod in any Author, except only in a general expression of jocelinus, Prob. in vit. S. Patr. c. l 2. and Probus who wrote S. Patrick's life extant among S. Bedas works. And in him we find this only passage, The most holy Bishop S. Patrick together with three other Bishops and many Clercks' came to a fountiain called Debach, which flows from the side of Crochon toward the East; there to celebrate a Synod touching Ecclesiastical affairs, and they sat near the fountain. When behold two daughters of King Logaren came early in the morning to wash in the same fountain, as women there usually did: and they found the Holy Synod with S. Patrick near the fountain. Now the Bishop's names were S. Patrick, Auxilius and Issernininus: for this is the Inscription of this present Synod, Synod. Hib●rn Inscriptio. Thanks be given to God the Father, Son and Holy Ghost. Pàtricius, Auxilius and Isserninus to the Priests, Deacons and whole Clergy Health. It is better we should premonish those who are negligent, then blame things passed for Solomon says, It is better to reprove, then be angry. The tenor of our Definition is here under written, and begins thus; If any captive, etc. Of these two Bishops Auxilius and Isserninus mention has been made before. 6. Another Holy Bishop and Disciple of S. Patrick challenges once more a commemoration in this History, Ap. Vsser. in Primord. f. 66. to wit, S. Albeus, in whose life extant in Bishop Usher we read, That when he heard that S. Patrick had converted to our Lord Engus King of Munster (Momonensium) and was with him in his Royal City Cassel, he came to salute them Now the King and S Patrick much rejoiced at the arrival of S. Albeus, whose joy to see them also was great. There the Holy man reverently entertained his Master S. Patrick, for he was very humble. After this King Engus and S. Patrick ordained that the archiepiscopal See of all Munster should for ever be placed in the City and chair of S. Albeus. 7. And as touching the Conversion of King Engus this passage also is extant in the same learned Author, Ib. f. 865. a little before, The glorious Bishop S. Patrick having sown the Faith of Christ in the Regions of Lenster, prosecuted his way to the limits of Munster. And the King of Munster, named Engus, hearing of the Holy Bishops coming, with great joy met him, having an earnest de●sire to believe and be baptised. He conducted therefore S. Patrick with much reverence and joy to his Royal City, called Cassel: and there the King having been instructed, believed and received Baptism. 8 It is probable that S. Patrick abode at this time several years in Ireland: A. D. ●53. For three years after this he consecrated S. Benignus Archbishop of Armagh. And then quite divesting himself of all solicitude for others, he returned into Britain to his much desired solitude of Glastenbury, where he likewise ended his days. 9 As for his Successor S. Benignus, A. D. 460. he also after seven years spent in care of his Province, thirsting after solitude, and willing to see again his most beloved Master, came to Glastenbury, desirous to receive from him a most perfect Rule of Monastical Profession. This he did, saith Malmsburiensis, Malmsbur. Antiq. Glast. by the admonition of an Angel. And being come thither he demanded of S. Patrick what place he should make choice of to live in Union with God alone, divided from human society. 10. The Answer given him by S Patrick, who encouraged him to persist in his present purpose, A. D. 460. is thus recorded by Adam of Domerham: Adam Domerham in Antiquit. Glaston. joan. Monachus. Benignus, saith he, discovered to S. Patrick the motives of his journey: who exhorted him to pursue happily his well begun purpose, saying, Go, my beloved Brother, taking only your staff with you. And when you shall be arrived at the place appointed by God for your repose, wheresoever having fixed your staff in the ground, you shall see it flourish and grow green, there know that you must make your abode. Thus both of them being comforted in our Lord with mutual discourses, Saint Benignus being accompanied only with a youth named Pincius, begun his journey through woody and marish places. But assoon as he was arrived in an Island where he saw a solitary place, which he judged fit for his habitation, he presently fixed his staff in the ground, which without delay wonderfully grew green, and brought forth fresh leaves. There therefore Saint Benignus resolved to abide to his death in the service of God alone. And to this day the same Tree, the witness and sign of his Sanctity, remains flourishing with green boughs, near the Oratory of the blessed man, etc. 11. The same Author further proceeds to declare how by another miracle God testified that the Holy man's watchings, fasting and prayers with other austerityes were acceptable to him. Id. ibid. Although, saith he, that solitary place separated from worldly conversation was very opportune and proper for attending to God and Divine things: Yet one incommodity it had, that there was no water near: So that young Pincius was compelled every day to fetch water almost three miles off. whence it came to pass that partly through weariness, but principally through suggestions of malignant Spirits he grew disheartened, which the Holy man perceiving oftimes endeavoured to comfort and encourage him. At last taking compassion of his labours, he prostrating himself on the ground, humbly and heartily besought our Lord to open for his servant a spring of water, which might sufficiently supply his necessities. After which admonished by an Angelical vision he gave his staff to young Pincius, commanding him to go to a certain place full of reeds, and there striking the ground with his staff, he should without doubt find water, so earnestly desired by them. The child obeyed, went to the place, and in the name of the Blessed Trinity he struck the ground three times, making three holes in it with the end of the staff: which he had no sooner done, but immediately a fountain gushed forth: from whence to this day a brook, and that no small one, is supplied, which is both good for fishing, and healthful likewise for many infirmities: The same Narration is likewise to be found in john the Monk, and the sum of it in Capgrave: Capgrav. in S Benigno. who calls the Island in which S. Benignus lived, by the name of Ferramere. 22. Bishop Usher in confirmation of this relation made by our British Historians, touching S. Benignus his coming into Britain, collects likewise from ancient Irish Writers that the same Holy Bishop four years before his death relinquished his archiepiscopal See of Armagh, and retired himself. So that he is to be supposed to have ended his life about the year of Christ four hundred fifty five. Six-hundred and thirty years after, his Sacred Body was translated to Glastenbury, by the direction and care of Thurstin then Abbott: The ceremonies and solemnity of which Translation are to be read in the Antiquities of that famous Monastery. Antiquit. Glaston. f. 87. XIX. CHAP. XIX. CH. 1.2. etc. Many Irish Saints in Cornwall. 4.5. etc. Of S. Piran: and S. Cadocus there. 1. THE Example of S. Patrick and S. Benignus was imitated by many other Irish Saints, which to enjoy a perfect vacancy from worldly affairs retired into Britain to consecrate themselves to God in a life of Austerity and Contemplation. And in Britain the Province whither they most frequently betook themselves was Cornwall: Insomuch as Camden had just ground to say, Camden. in Danmon. i●. That the people of Cornwall have always born such a veneration to the Irish Saints, which retired thither, that almost all the towns in that Province have been consecrated to their memory. There is S. Buriens, dedicated to an Irish Religious woman of that name: to the Church whereof King Ethelstan in the year nine hundred thirty six gave the Privilege of Sanctuary. There is the town of S. jies, so called from S. jia a woman of singular sanctity, which came thither from Ireland. There is S. Colomb, named not from S. Columbanus, as some Historians erroneously imagine, but from an Irish S. Colomba, as the same Author assures us. There is S. Merven, S. Erben, S. Eval, S. Wen, S. Enedor and many other places, all which took their names from Irish Saints. 2. But one special Irish Saint is there venerated, to whom in a more particular manner a place is here due. That is S. Piran, called by the Irish, S. Kiaran. Concerning whom B. Usher out of an ancient Author thus writes, Vss●r in Primord. c. 16. f. 718. that he hearing that in Rome Christian Religion was most truly taught and faithfally practised, forsook Ireland and traveled thither. Where being arrived he was instructed in Christian Faith and baptised. And there he remained twenty years, reading Divine Scriptures, many books of which he gathered together, and learning Ecclesiastical Rules with all diligence.. He adds further, that at Rome he was ordained Bishop, and sent into Ireland thirty years before S. Patrick: for which reason some Irish Writers call him (Sanctorum Primogenitum) the firstborn of all their Saints. But it is scarce credibile that four Bishops (as they pretend) should have been sent into that Island before the days of S. Patrick, who yet is acknowledged the Prime and only Apostle of that Country, A. D. 453. and in the Roman martyrologue is said to be the first which preached Christ in Ireland M●rtyrol. Rome 7. Mart. Ap. Capgrav. ● S. Pirano. 3. More probably the Author of S. Pirans' life in Capgrave affirms that he was one of the first twelve Bishops consecrated by S. Patrick to propagate the Faith which he first preached there. And after that by his labours the Gospel had made g●d progress, by S. Patrick's example S. Piran and many others inflamed with the Divine Love, forsook all worldly things, and lead an Eremitical life, among whom was S. Bredan, etc. 4. But omitting others, let us see what the same Author writes concerning the Motives inducing S. Piran to retire himself in his old age into Britain: S. Piran, saith he, calling together his Disciples and the rest of the people thus spoke to them, ●d. ibid. My Brethren and beloved children, It is the Divine Will that I should forsake Ireland and go into Cornwall in Britain, there to expect the end of my days. I cannot resist the Will of God etc. Having thus discoursed unto them, he sailed into Cornwall, where he built a mansion for himself; and many miracles God was pleased to work by him among the people. At last infirmity of body having seized on him of which he languished, calling his Brethren together, and copiously instructing them in things which concern the Kingdom of God, he commanded his grave to be made ready, which being done he went down into it on the third of the Nones of May, and there rendered up his soul to God, which with great glory was received into heaven. His sacred Body reposes in Cornwall toward the Northern (Severn) sea, fifteen miles from Petrock-stow (Padstow) five and twenty from Mousehole. 5. The Memory of this holy man yet remains in the same place, which Camden in his perambulation thus declares; Camden. in Danmos●●●. A more spacious region hence runs East ward, the coast whereof winds nor thward: where nothing occurs in the way, which has any note of antiquity, but only a chapel dedicated to S. Piran, seated in a sandy place: who was a Holy man which came from Ireland, and if we may believe the Legend, fed ten Irish Kings and their armies with his three cows, raised to life dead pigs and dead men: and in that place devested himself of his mortality. 6. We might adjoin here the Gests of other Holy men, who began to be known about this time, as S. Cadocus, surnamed Sophia's, Abbot and Martyr: likewise S. Gildas, not the Historian, though he also lived at the same times, and S. David Bishop of Menevia, who was born in the year of Grace four hundred sixty two. But because their principal actions were performed many years after in the following Age, we will refer them thither. XX. CHAP. A. D. 435 XX. CH. 1.2. etc. Proofs that the story of S. Ursula belongs to this time: And Disproofs of all others pretensions. 1. During the reign of the infamous British King Vortigern, A. D. 453. whilst the minds of the Britain's effeminated with vice yielded almost without resistance to the tyranny of their neighbours, and called in for more barbarous enemies from a remote country to be Tyrants of their own: God raised another British army to blot out the shame and cowardice of the former: an army of Virgins conducted by a Royal and Saintly Virgin, the glorious S. Ursula. For that to this time their Martyrdom is to be referred, and not to any former age, many circumstances in their Story, which cannot suit with former times, do demonstrate strongly. 2. For those Authors which assign this Story the year of Grace two hundred thirty eight are manifestly disproved, Chron. Coloniens. Harige●▪ Abb. in Cataloy. Episcop. T●ngrens. because the name of Hunns, who were their murderers, was not in those days known in Italy or Germany: besides they mention a certain Pope named Cyriacus, of whom there is no memory in the rank of Roman Bishops, saith Baronius. Add to this that no reason can be alleged why such numbers should then either fly, or be sent out of their country. 3. Galfrid Monume●. Polyd Virgil. l. 3. ●o. Trith m. Hist. Franc. Baron. Other Writers therefore more probably affirm that S. Ursula and her companions suffered when the Tyrant Mayimus in the year of Christ three hundred eighty three lead with him into Gaul a great army of British soldiers, A. D. 383. which he seated in Armorica: to whom these virgins are supposed to be destined for wives. Marc. Vlferus. This opinion is justified by Baronius from Galfridus and Polydore Virgil, to whose authority may be added that of the Breviary of Sarum in the Lessons of that Feast. 4. But the short time of Maximus his reign after his passing over into Gaul, and his continual employment in war, could not permit him to attend to the settling Colonies of inhabitants in Armorica, whither himself never went: for as Zosimus writes, he presently marched to the banks of the Rhine. Zosimus. l. Paul. A●milius. Moreover the French Historians refer the erecting a Principality of Britain's in Armorica to a much later date, when Meroveus was King of the Francs, which was in the year of Grace four hundred forty eight. Likewise Dionotus Prince of Cornwall, who was Father to S. Ursula, is acknowledged by our best Historians to have lived long after the Emperor Gratianus his time, who was slain by Maximus: so that S. Ursula could not be alive, much less marriageable in those days. Neither is there any mention among Historians of Hunns so early infesting Germany, or exercising Piracy on the River Rhine or the Western Ocean. Gotefrid. Vi●erb. Chron. par. 16. Werner. ad A. D. 434. Sabell. Ennead. 8. l. 2. Sigon●l. 23. Sigebert. ad A. D. 4●3. Herm. Eleim. ●n vit. S. Vrsulae. 5. Those Historians therefore have best ordered their calculations who assign the Martyrdom of these glorious Virgins to the present Age when Attila King of the Hunns, truly surnamed Gods Scourge, wasted Italy and the Western Regions. To demonstrate which, if we consult the Writers of those times, we shall find that the Armies of Attila consisting of a mixture of many barbarous Nations, to the number of seven hundred thousand soldiers, overran and destroyed a great part of Germany and Gaul, and this both by Sea and land. Sidon. Apoll. panegyr. de ●●vito. For this we have the Testimonies of Writers either then alive, or within few years after: Thus Sidonius Apollinaris elegantly describes in verse this horrible invasion of Gaul by vast armies of those barbarous Nations, Greg. Tur●n. hist. Franc. l. 2. c. 26. in a Panegyric to Avitus, chosen Emperor in Gaul, written by him. And Gregory Bishop of Tours relates their wasting of Germany, the burning of the City of Metz, their massacring of Priests before the holy Altars, etc. And in the life of S. Lupus we read how that holy Bishop was lead away captive by Attila from the City of Troy's to the Rhine. 6. Now whereas in the Gests of these Holy Virgin-Martyrs frequent mention is made of the Tyrant Maximus: for which cause principally Baronius and other Writers do assign their Martyrdom to the time when Maximus who slew the Emperor Gratianus, went out of Britain into Gaul attended with a numerous British Army: We shall in the Roman story find another Tyrant Maximus also, descended from the stock of the other Maximus slain by the first Theodosius, Procop. de bell. Va●dal. l. 1. A. D. 455. Sidon. Paneg. car. 7. as Procopius relates: which younger Maximus in these times invaded the Empire after the death of Valentinian: and of whom Sidonius makes mention at the same time that he describes the wasting of Aremorica, whither these Holy Virgins intended their voyage. And moreover the same Author in the same Panegyric mentions the Piracy exercised by these barbarous people on the British Sea, where he again repeats the name of the same Maximus, who appointed Avitus his General to resist them. All these circumstances, and occurrents meeting at this time strongly argue that now it was that S. Vrlusa and her holy Companions so gloriously began and finished their voyage. 7. This will yet more clearly appear if we consider the present state of Britain. For now Vortigern having called in the Saxons to aid him against the Picts, Hengistus and his Brother Horsa at first arriving with small but warlike Troops, served the Britain's successfully against their Enemies: But afterward despising their friends for their vices and cowardliness, they sent for more numerous forces, and together with them Hengistus caused his beautiful daughter Rowena to be brought: with whose allurements the foolish King Vortigern being ensnared, demanded her for his wife, and bought her of her Father with the price of the whole Province of Kent. After which the Saxons making peace with the Picts and Scots, turned their arms only against their Benefactors. At first they began complaints about pay and want of provisions, theatning unless they might be satisfied, to lay the whole Island waste. Which threats they presently after with all inhumanity executed, and in a dire manner took revenge of all the crimes committed by the Britain's against God and his Religion, which they professed. 8. During these troubles and miseries tragically described by Huntingdon, Huntingdon. l. 2. a world of Britain's of both sexes forsook their country, upon which a malediction from God did so visibly lie, and fled into strange Regions, whilst others submitted themselves to perpetual slavery under the Saxons. Gild. de Excidio. And before him Gildas affirms the same, saying expressly, That very many passed over Sea into foreign countries with grievous howling and lamentation, and in their voyage by Sea they jointly with mournful voices repeated those sad words of the Psalmist, Thou hast, o Lord, given us up as sheep to be devoured, and hast dispersed us among the Nations. This seems to be a description most proper to the condition of the weaker sex: Which no doubt by the provident care of their parents and friends was in the first place secured from the violence of their barbarous Enemies. And those words, Thou hast dispersed us among the Nations, do most fitly suit to these Virgin-Martyrs, whose Sacred Relics have been dispersed among all the Nations of Christendom. XXI. CHAP. XXI. CH. 1.2 etc. S. Ursula and her Companions, Britain's: not Irish-Scotts, as a late Author dreams. 4.5. etc. Their Number, and cause of their voyage, etc. 1. HAving thus settled the time of the Martyrdom of S. Ursula and her devout companions, we will now proceed to a Narration touching the country out of which they issued, their Names, as many as are recorded, and other particulars relating to their voyage. 2. There is so general a consent of Ecclesiastical Writers constantly affirming S. Ursula and her companions to have been without all controversy Britain's, that a late Irish Author, calling himself Candidus Eblanius, who upon the authority only of Petrus de Natalibus, challenges her for an Irish woman, has, thereby exposed to the world his disingenuous ignorance only, without hope of gaining belief from any. He fancies that they were sent over Sea to the new British inhabitants of Armorica, presently after the Elder Maximus his expedition. But how could Ireland at that time afford such an Army of Christian Virgins, when S. Patrick had not yet entered it as an Apostolic Missioner, but only a child carried thither Captive by Pirates? Martyrolog. Gallican. 21. Octob. 3. But perhaps, saith he, they were Irish scott's newly seated in the Northern parts of Britain: among whom S. Daria the Mother of S. Ursula according to the Gallican martyrologue is said to have lived. Indeed it is possible that to avoid the violence and fury of the Saxons now wasting Britain, S. Daria might at this time seek refuge among the Irish-Scotts: But that the inhabitants of Armorica, called by Sidonius Apollinaris, Britain's seated along the River of Loire, neglecting their neighbours and kindred, the Britain's on the other side of the Sea, should send so far as Scotland to their old and never reconciled Enemies, ●den. Ap. l. 1. Epist. 7. for wives, or that a country so unsettled should be able to spare so great a multitude of Virgins, this is rather a sick man's dream, than the assertion of a sober man. 4. In the next place touching the number and quality of the Virgin's companions of S. Ursula, the constant opinion is that they were eleven thousand. This is the number extant in the ancient Prayers of the Church, so we read in the Book called Hortulus animae, framed according to the old custom of the Roman Church: and thus we read in the Hours of the Blessed Virgin according to the use of Sarum. The Church of Colen likewise (saith Hermannus Heien) the faithful Guardian of the Relics of S. Ursula and her companions, Herm. Heien in vit. S. Ursula. hath without any contradiction accustomed to praise God, and celebrate their memory with these following Antiphons', The jubilation of Divine praise doth continually sound in the Choir of the Saints, where the God of Gods is glorified in Zion. Alleluia. Among whom eleven thousand Virgins which follow the Lamb without spot, do joyfully praise him with celestial Hymns for ever Alleluia. These by Divine ordinance coming from the West, have here shed their blood for the name of Christ, because by no persecution they could be withdrawn from his Confession. Let us therefore with all creatures bless the Lord of heaven who has adorned and dignified this place with so precious a Martyrdom. 5. The cause of the departure of such multitudes of Virgins, accompanied, no doubt, by many more of both sexes, is thus declared by Trithemius: Trithem. compend. l. 1. art. 387. though he mistake in assigning the time of the Elder Maximus. His words are these: The number of soldiers which under their Captain Conanus went out of Britain into Armorica was thirty thousand fight men, and a hundred thousand plebeians to till the ground: All these by the command of Maximus were transported out of Britain into Armorica (then scarce inhabited.) Of those, many were unmarried: and those which had wives, left them at home. Now Conanus and those with him being Christians would by no means take to wives the daughters of Idolatrous Pagans. Neither indeed would they have married Gaulish women though they had been Christians, so great an aversion they had from them. At that time there was in Britain on the other side of the Sea opposite to Armorica, a certain Prince named Dionatus, who succeeded his Brother Caradoc in that Principality: to whom likewise the Emperor Maximus at his departure had committed the care of the whole Island, as being a very prudent man. He had a daughter named Ursula, the most beautiful amongst all the Virgins of Britain, and withaun very devout to our Lord. Conanus therefore the ninth Prince of Armorica, who passionately loved this Lady, by his Messengers and letters to Dionatus' Prince of Cornwall, begged earnestly of him to send her to be his wife, and with her a certain number of Virgins signified in his letters, to be married to his soldiers, according to their qualities, that is, Noble Virgins for persons of quality, and plebeians for inferior soldiers. Dionatus therefore desirous to comply with the desires of Conanus, gathered out of all the Provinces of Britain eleven thousand maids of Noble blood: and of an inferior rank threescore thousand women, partly maids and partly such as had been married. All these he made to be assembled at London, and from all the coasts of Britain commanded ships to be brought, sufficient to transport so great multitudes. Thus writes Trithemius. 6. Vsuardus will inform us how this female Army was ordered, Vsuard. in Chron. and distributed into ranks under their Leaders, reciting likewise the names of the principal Ladies: for thus he writes, Of the eleven thousand Virgins the Queen and Captain General was S. Ursula, daughter of Dion●tus a King of the Britain's, and espoused to Conanus Prince of Armorica, or lesser Britain. All these Virgins, together with innumerable more attending them, were crowned with Martyrdom at Colen, etc. Now over the whole Army there were joined to S. Ursula four other Virgins having a general command, whose names were, Pinnosa, Cordula, Eleutheria and Florentia. Under these she appointed eleven others, each of which was to govern a thousand▪ and the names of those eleven we will in the next Chapter set down, besides those of particular Virgins. 7 Most of those names, and many other besides are to be found in the Martyrologes of Canisius, Mart. Angl. ●●. Novemb and of England: as likewise in the Offices of a world of particular Churches, which celebrate their memory as shall be showed hereafter. And it must be ascribed to a miraculous Providence, or Revelation that they have not utterly perished. And thus having premised these general observations touching this blessed Army of Saints, we will now prosecute their Voyage. XXII. CH. XXII. CHAP. 1.2. etc. The story of the Martyrdom of S. Ursula and the eleven thousand Virgins. 10.11. S. Cordula out of fear hides herself, but next day returns, and is Martyred. 1. THE History of the Martyrdom of these glorious Virgins, though for the substance of it attested by a world of particular Churches through all the Regions of Christendom, yet has been so corrupted by the prodigious fictions of vain Writers even in more ancient times, that some do question whether ever there were any such persons at all, and doubt not but the Legend of their Martyrdom is false. The rather, because the Writers of that age, of the age immediately following, Gildas and S. Beda, do not in their Histories make any express mention of them. 2. But as for Gildas, his design to bewail the general destruction of the British state, and to declare the horrible crimes overspreading the Nation, which provoked Almighty God to give them up to the fury of a barbarous people, which though ignorant of God's Law, yet was less stained with vices against the Law of Nature and reason then the other: This considered, no wonder if tying himself to his present subject, he did not in so short yet comprehensive a narration involve occurrents happening abroad. Yet as hath been declared, he has expressions which seem intended to describe in a general way this particular matter, deserving to be the sole argument of the Pen of a ready Writer. 3. And as for S. Beda, it is no wonder if his History, intended only to relate the affairs of the Saxons, does not recount such particular occurrents of the Britain's. Notwithstanding in other Treatises he twice expressly mentions the celebration of the Memory of eleven thousand Virgin Martyrs suffering for their Faith and Chastity at Colen: Bed. in Ephemer. id. in Martyrol. 21. Octob. to wit, in his martyrologue and in his Ephemeris. So that his authority and testimony alone, living so near these times, and being so well versed in Ecclesiastical Antiquities, does render the truth of their story, in gross unquestionable. 4. The particular Narration of which shall here be nakedly set down according to the consent of most of our Writers. For as for the pretended Revelations of S. Elizabeth, wherein we are told of an unheard of Pope Cyriacus, of james a Patriarch of Antioch, of Seven Bishops and eleven Kings, all these Britain's, and accompanying S. Ursula in her voyage, as likewise of their wand'ring and sporting three years upon the Sea, etc. These things, though formerly thrust into the Lessons of the Roman Breviary, yet upon serious examination and correction of it by three Popes, are now cast out as impertinent and uncertain Tales; we following so great an authority, will likewise neglect them. 5. The plain and simple Narration of their Gests therefore is this. S. Ursula and her eleven thousand chaste companions chosen out of all the Provinces of Britain, together with a great but uncertain number of attendants, partly to avoyed the fury of Barbarous Saxons wasting their country, and partly to go to their designed Husbands expecting them in Armorica, in the year of our Lord four hundred fifty three sailed out of their port in Britain, and pursuing their voyage Westward and toward the South, by contrary winds and Tempests were not only stopped in their course, but driven backward, and forced to shelter themselves at the entrance of the Rhine into the Sea. 6. At this time infinite numbers of Hunns, Gepids', Russians and other barbarous Nations of the North, both by land and Sea vexed Germany and Gaul, as the Writers of that age unanimously testify. And by God's special Providence, who intended to match these Holy Virgins to a Spouse incomparably better, than their parents had designed them to, in the same station where they took harbour a great Navy of those savage Pirates lay floating, so that there was no possibility for them to escape. 7. They are therefore seized upon by these Pirates, among whom were mingled great numbers of the old Enemies of Britain, the Picts, for the chief Captains of this fleet are said to have been Gaunus a Hunn, and Melga a Pict. Being thus become Captives, they are in boats conveyed up the Rhine as far as Colen, where their general forces were encamped, and as some Writers affirm, had besieged that City. 8. When they were arrived thither, and encompassed with innumerable multitudes of Savages hating Christian Religion, and brutish in their sensual lusts, both their Faith and chastity are at once assaulted, and no means, either by allurements or threatenings are left unattempted to expugnate their chaste breasts. In this extremity S. Ursula with flaming words exhorts her companions to contemn death, to sacrifice their chaste souls and bodies to their celestial Bridegroom, and willingly to follow him who now calls them to receive eternal crowns of glory. She tells them that in this conflict, though their enemies be never so many, strong and cruel, yet that themselves were unconquerable, unless they would willingly yield up the victory, etc. 9 With this Exhortation the minds of these holy Virgins become so full of courage that they think their Executioners delay their death too long. Insomuch as among so vast a multitude of tender maids not one single person was found which either out of hope or fear yielded to the wills of the barbarous soldiers. They all willingly offer their necks and breasts to the enemy's swords, which with unheard of cruelty are employed to exterminate from the earth so many immaculate souls: not one of which by a miraculous care of Almighty God suffered any violation in their bodies. 10. Only one there was among them, which though she did not yield to the barbarous Enemies, yet out of a natural fear of death, sought by hiding herself to delay it. Her name was Cordula. Yet she the next morning came to the place where her companions bodies lay massacred, and condemning her former cowardliness, willingly offered herself to her persecutors, professing publicly her Faith and chastity: And thus though she came late to receive her Crown with her companions, yet her courage seemed now greater, in that she exposed herself single to the fury of an innumerable multitude of savage enemies. Her memory is thus particularly celebrated in the Roman martyrologue, on the day following the Martyrdom of S. Ursula and the rest: Martyr. Rom. ●2. Octob. At Colen on the tenth of the Calends of November is solemni●'d the memory of S. Cordula: who being one of the companions of S. Ursula, after she had in a fright to see their cruel massacre hid herself: afterwards repenting, she voluntarily came forth out of her hiding place, and last of them all received the crown of Martyrdom. 11. Such a Sacrifice as this had never before, nor hath been since offered to Almighty God by his Church. We read of a S. Agnes, a S. Catherine, a S. Lucia and a few other miraculous Examples of courage and chastity in tender Virgins: but they were single persons, neither is it unusual with God to show the power of his Grace in some particular favourits of his, to exalt the Faith and confound Vnbeleivers. There have likewise been recorded illustrious Examples of multitudes of men which have freely without resistance suffered Martyrdom, as the Thebaean Legion, etc. But such courage in men, especially soldiers who daily look death in the face, is not to be esteemed very extraordinary. Whereas here we find a far more numerous Army, consisting of young, timorous, tender Virgins, to whom ordinarily the sight of an Enemies look is insupportable, offering themselves freely to innumerable swords: Among them all not one single soul is found which yields to their flatteries or fury: and but one which delays her suffering the space only of a single night, after which, she, as it were animated with the united, Spirit's, of all her Companions, next day solicits the united fury of innumerable Enemies against herself alone, and gloriously triumphing over the rage of men and Hell too, is joyfully received among her blessed Companions. XXIII. CHAP. XXIII. CHANGED 1 2.3. etc. The Names of these Holy Virgins: Their Sacred Relics dispersed all the world over. Names of Churches where they are Venerated. 1. THE fame of this Tragedy in which was displayed the extremity of savage cruelty in men, and miraculous courage in Virgins, was no sooner spread abroad in the world, but that all countries and Churches became suitors to be enriched with a portion of their sacred Relics, which have been spread through Germany, Gaul, Italy, Britain yea Asia, afric, and of late India itself: So exactly was fulfilled the Canticle of S. Ursula and her Associates mentioned by Gildas, Thou, O God, hast given us as sheep to be devoured, and hast dispersed us among the Nations. 2. Not above ten years after this glorious Martyrdom, that is, about the year of Grace four hundred sixty three (saith Hermannus Fleien one of the Canons of Colen) Solinus, named by others Aquilinus, Archbishop of that City (as we find in our ancient Records) out of reverence to the Memory of these holy Virgins, enclosed with walls the sacred place of their Martyrdom, in which was erected a Church consecrated to their chief Captain S. Ursula, which remains to this day: by the access of which place the City of Colen was so much enlarged. He also took out of the ground, as carefully as he could, their sacred bones, which he reverently again buried in chests hewn out of stone. 3. Neither did Britain long delay to testify her veneration to these her blessed countrywomen. A witness whereof is a well known Town called Maidenhead. For thus writes Camden: The Thames, saith he, winds back to a little town formerly called Southlington, Camden. in Atrebat. but afterward Maidenhead, from the Superstitious reverence there given to the head of I know not what holy Virgin, one of the eleven thousand British Martyrs, which under the conduct of S. Ursula returning from Rome into their country, were martyred by Attila, called the Scourge of God, near Colen in Germany. Thus he censures the piety of a world of devout Emperors, Kings, Princes, Bishops and Doctors of God's Church in all ages. 4. A volume might be written if we should ●eap up all testimonies which a world of Churches have given of their veneration to these Holy Martyrs. Therefore we will only here set down a Catalogue of such of their Names as have escaped oblivion: And thereto adjoin the Churches where many of them are venerated, in regard their Holy Relics repose there. 5. S. Ursula for order's sake divided that innocent Army into certain Squadrons. First then she gave a general authority over all under her to these Virgins, S. Cordula, S. Eleutheria, S. Florentia and S. Pinnosa. Next she assigned the care & inspection of a thousand to each of these following, S. Benedicta, S. Benigna, S. Carpophora, S. Celindes, S. Clementia, S. Columba, S. Lata, S. Lucia, S. Odilia, S. Sapientia and S. Sybylla. After which these particular Virgin's names are recorded: Saint Agnes, S. Antonina, S. Areaphila, S. Babcaria, S. Baldina, S. Candida, S. Caraduméa, S. Christina, S. Columbina, S. Corona, S Cunera, Saint Deodata, S. Flora, S. Florina, S. Florentina, S. Grata, S. Honorata, S. Honoria, S. Hostia, S. Languida; S. Margarita, S. Margaria, S. Oliva, S. Panpheta. S. Panefrides', S. Pavia, S. Paulina, S. Pharanina, S. Pisona, S. Sambaria, S. Sancta, S. Semibaria, S. Terentia, S. Valeria. 6. The Body of S. Ursula herself is still preserved at Colen: but her Head was translated to Paris: Martyrolog. Gallican. 22. Octob. where the illustrious College of Sorbon acknowledges her their Patroness. At S. Denys in France there is a commemoration of Panefredis, Secunda, Semibaria, Florina and Valeria, companions of S. Ursula, whose relics repose there. At Hue in Germany is celebrated the Translation of S. Odilia, famous for frequent miracles. In Flanders the Monastery of Marcian possesses some part of the Body of S. Cordula. The Monastery of Good Hope belonging to the Premonstratenses enjoy the Relics of S. Terentia, S. Marguarita, S. Baldina, S. Samburia and S. Margaria, translated thither when Reinaldus was Archbishop of Colen. The Monastery of S. Martin in Torn●y glories in the Bodies of S. Honorata & Florina, and some part of the Relics of S. Ursula. The Monastery of S. Amand in Pabula preserves the Bodies of three of these Virgins, whose names are unknown. At Andain in Arduenna repose the Bodies of S. Grata S. Hostia and S. Areaphila. A Hospital in Tornay possesses S. Languida. At Arras the Bodies of S. Beata and S. Sancta are said to repose in the Cathedral Church. Four of these Holy Virgins are celebrated at the Monastery of S. Bertin in S. Aumar. At the Church of S. Salvius the Relics of S. Pavia and S. Caradumea are venerated. The Norbertins at Vicoine possess the Bodies of S. Corona, S. Pharanina, S. Babcaria S. Margarita, another S. Margarita, S. Benedicta, S. Cordula, S. Sambaria, S. Deodata, S. Panpheta and S. Christina. The Canons of Tungres venerate the Heads of S. Pinnosa and S. Oliva. The Nuns of Mays venerate the Relics of S. Paulina, S. Florentina and eight other Holy Virgin's companions of S. Ursula. In the town of Rhenen in the Diocese of Vtrecht is celebrated the memory of S. Cunera: which holy Virgin in our martyrologue is said to have been withdrawn from the slaughter by a certain noble Matron, in whose house she was awhile concealed: but being discovered had her neck broken. But the Belgic Writers say that she in compassion was by a certain Noble man privately taken from the rest, and conveyed to his house: Where his Lady conceiving a furious jealousy against her, with the help of her Maid murdered her, and hid her body in the stable: into which the Lords horses at his return would by no means enter: And hereby was discovered his Lady's crime. The Nuns of Saint Belian honour the Body of S. Honoria, translated thither above three hundred years since. 7. In Spain likewise at Pobletum in Catalonia rests the Body of S. Columbina: And at Dertosa are venerated the Relics of S. Candida. Moreover as Mendoza testifies, in all the Religious Houses of the jesuits through all Portugal some parts of the Bodies of these Virgin-Martyrs are reverently reposed: and the Feast of S. Ursula and her companions is after a particular manner solemnised over all that Kingdom. Lastly a Father of the same Society named F. Gomez, Hist. Societ. l. 5. ●. 19 carried with him into the East Indies a Sacred Head of one of these Virgins: by whose intercession the ship and passengers were freed from an otherwise unavoidable danger. 8. We will conclude this Narration with a passage of the learned Thomas Bozius who treating of the Martyrdom of S. Ursula and her companions, Bosius' design. Eccles. l. 22. c. 3. writes thus, How great a measure of Christian fortitude hath been implanted in the hearts of the women of that Northern Island since the time that S. Eleutherius Bishop of Rome sent into Britain S. Fugatius and S. Damianus Romans; may be evidently seen from this one example: For from all antiquity of the Church through the whole world cannot be produced an Example equalling the virtue and courage of these Holy Virgin-Martyrs. THE CHURCH-HISTORY OF BRITAIN UNDER BRITISH KINGS THE TENTH BOOK. 1. CHAP. I. CHAPTER. 1▪ 2. etc. Of the Saxons. Angli and jutes. 6 7. Their natural disposition: and employments. 8.9. Their Religion, Deities, etc. 10.11. Their Chastity. 1. THE Narration of the Gests and glorious Martyrdom of S. Ursula and the eleven thousand British Virgins hath obliged us to transgress a little the order of time in this History. For by that occasion we have inserted some particular occurrents touching the actions and cruelty of the Saxons in Britain, whereas their first entrance into it, and the occasion thereof hath not yet been declared: Which therefore now are to be related in their order. 2. But in preparation hereto, enquiry is to be made who these Saxons were, whence they came, and with what Associates, how they were qualified both in regard of their natural disposition, and also their Civil policy and Religion. In consequence whereto we will consider the present miserable condition of Britain, and the special crimes generally reigning in it, which according to the judgement of prudent men then alive, provoked Almighty God to root out the inhabitants, and in their room to place a strange, barbarous and inhuman people. 3. There came into Britain (saith S. Beda) great numbers of three the most robustious and courageous Nations of Germany, Bed. l. 1. c. 15 to wit, the Saxons, English (Angli) and jutes. At the first the Saxons were most numerous. For though in following ages Britain took the name of England (Anglia) from the Angli, so that the appellation of Saxons was quite obliterated: Yet after their first invasion and possession of the Island, it received a new name from the Saxons, and to distinguish it from its original country of Saxony, it was called (Transmarina Saxonia) Saxony beyond sea, as appears in the Epistles of S. Bonifacius the Apostle of Germany, and else where. 4. The Saxons were a Nation derived from the Saca a powerful people in Asia, Ethelwerd. Chron. l. 1. which disburthening themselves by sending our colonies abroad, a great part of them settled themselves on the Coasts of Germany toward the Northern Sea, A. D. 448. from the Rhine as far as the City Donia, now called Denmarc, saith Ethelwerd an ancient and Trincely Writer, Grandchild to Ethelwolf a Saxon King in the year nine hundred and fifty. So that their Territory comprehended anciently, besides the now Duchy of Saxony, the country of Holsatia, and some other adjoining Provinces. 4. The Angli, saith the same Author, came out of a Region called Anglia, Id. ibid. situated between the Saxons and the jutes (Giotos':) Their Capital City in the Saxon tongue is called Sleswic, and by the Danes, Hattby. Therefore Britain is now called England, from these Conquerors: and from thence came their first Captains Hengist and Horsa. So that the ancient precise seat of these our progenitors the Angli is a small Province in Denmark at this time also called Angel. 5. The jutes (called by Ethelwerd, Giots) whence soever they received their appellation, were anciently seated on the Northern coast of the Cimbrian Chersonesus, called by the Danes to this day jutland. They were probably derived from the Gutti, placed by Ptolemy in Scandia, Spartianus. Capitolinus. Treb●llius Polli●. and their seat is still called Gothland. Yet these are not to beesteemed the same Goths or Geteses which with their victories anciently measured all Europe: for their habitation was near the Euxin Sea beyond the River Ister or Danubius, as the Roman Historians do unanimously affirm. Now in what special Provinces of Britain these jutae seated themselves, it does not by any marks appear: for we do not find any mention of any Principality of the jutes in this Island, as we do of the Saxons and Angli: So that perhaps they were mingled up and down, as accessaries to the other two. Though in the opinion of some they were jutes which possessed themselves of the Kingdom of the South-Saxons and the Isle of Wight. 6. As touching the disposition of these three Nations, which are all comprehended under the Title of Saxons, especially by Extern Writers, we have already declared from Zosimus and others, that they were esteemed the most valiant, of the most robustious bodies and most agile, of all the Germans; terrible for their sudden and violent incursions, etc. Therefore Witichindus the Monk treating of them saith, Witichind. Monach. That the Franks wondered to see such men of tall stature, of invincible courage, of new habits, wearing their long hair spread over their shoulders and arms: but especially they admired the undauntedness of their courage. They were clothed in short coats, and armed with long lances, and their posture was to lean upon their shields, having great daggers behind upon their reins. Moreover so impatient they were of any scorn or dishonour, Symmoch. l. 2. Epist. 46. that when Symmachus being Consul at Rome had prepared great numbers of them to fight as Gladiatours for the entertainment and delight of the people, the night before they were to be produced into the Theatre, twenty nine of them without any ropes strangled themselves. 7. Their principal exercise and skill was in Piracy by sea: for which purpose they contented themselves with small flat boats, (My●parones) so agile and manageble that they did so torment the coasts of Gaul, Spain and Britain, that the Romans were obliged to appoint for their guards in opportune places all along those shores soldiers and Officers which they entitled (Comites littoris Saxonici per Britanniam, Galliam, etc.) Counts of the Saxon coasts through Britain, Gaul, etc. 8. Concerning their Religion, Adam Bremensis thus describes it: Adam. Brem. In a Temple of theirs, called in their Native language Vbsola, adorned with gold throughout, the people adore the Statues of three Gods: The most powerful of them, called Thor, is placed in a Chapel in the midst, and on each side are set the Statues of Wodan and Fricco. The signification of which Names is this: Thor, say they, presides in the air, and sends thunder, lightning, showers and calm seasons: so that he governs the fruits of the Earth. Then Wodan, which signifies Valiant, disposes of wars, and administers courage to them against their Enemies. And the third Fricco is the God which bestows peace and pleasure on men, whose statue is framed with a huge Priapus. But Wodan they carve in arms, as the Romans did Mars: And Thor with a Sceptre, answering to jupiter. 9 From these three Deities they gave names to three days in the Week: For from Wodan, whom others interpret to be Mercury, Wednesday took its appellation: From Thor, Thursday: and from Fricco, or Frea supposed to be the Wife of Woden, Friday, Tuesday had its name from Tuisco, the founder of the Germane Nation, who thence are named Tuitsch, or Dutch. The month of April they called Eoster-Monath, whence still remains the same Name for the Solemnity of our Lord's Resurrection, usually falling on that Month. Tacitus adds that generally the Nations worshipped Herthus, Tacit. de mor. Germ. as their common mother the Earth, for the same name is still in use with us, whereas the Germans now call it Arden. To Wodan they usually offered human sacrifices, chosen from among their captives. 10. Yet among all these abominations, there were in those ancient Saxons some qualities very commendable, especially their Chastity. This was of old observed by Tacitus, who saith, Their Marriages are severe, and chastity exactly observed among them. For they are almost the only Barbarians who content themselves with single wives, Tacit. de●● rib. German. unless a few of their Nobles, who not for lust, but honour are sought to and even wooed by several women, etc. Their wives are confined to their houses, free from the sights of impure spectacles, and provocations of intemperate Feasts, etc. And afterward Salvian gives this character of some barbarous Nations in his time, The Alans, saith he, are an unchaste Nation but not perfidious: Salvian. The Franks are liars, yet given to hospitality; The Saxons are savage in their cruelty, but to be honoured for their Chastity. And S. Bonifacius in times succeeding writes thus, In old Saxony where is no knowledge of Christ, Bonifac. Epist. 19 if either a maid or wife be guilty of adultery, they force her to strangle herself, and then burn her body: Or else after they have cut her garments to the waist, the chaste Matrons whip her out of their confines, and there fresh women meet her with whips, or prick her with knives, and thus is she used till they have killed her. 11. Upon this foundation of Chastity the Saxon Churches among us continued stable for many ages. Hence were derived such numberless swarms of Virgins and men consecrated to God in a Religious Profession, despising and trampling under foot all carnal tentations and pleasures. In no other Nation or Church were afforded such frequent Examples of Princes voluntarily and by vow abstaining from lawful matrimonial delectations, of Virgins willingly exposing their lives to preserve their purity, yea maiming and disfiguring themselves to appear odious to those who otherwise would have violated their Chastity. But now alas, it is called a Reformation of God's Church, to forbided living in such hatred of the flesh, a Reformation becoming the grand incestuous Patriarch of Reformers, Luther. II. CHAP. II. CHAP. 1.2. etc. Horrible crimes of the Britain's. 5. Whether their Kings were anointed. 6.7. etc. Shameful depravation of the British Clergy: and generally through all Europe. 10. Christians justly punished by Barbarous Nations: to the benefit of God's Church. 1. SUCH and so qualified were the Saxons, Angli and jutes when they were first called in to fight for the cowardly Britain's: but destined by Almighty God to root them from the Earth and possess their Provinces. In the next place therefore let us take a view of the same Britain's in that age, that it may appear that God did not forsake them till they had filled up the measure of their sins by all manner of crimes and impieties. And hereof a more convincing witness cannot be found or desired then our British Historian Gildas, who lived in that age, and seems to have had his pen directed by God on purpose to write, like a second jeremias, the miseries of his country, the heavy judgements inflicted on it, and the more heavy crimes which exacted from heaven those judgements. 2. The whole Nation generally is by him acknowledged guilty of all manner of vices, Gildas de Excid. joined with extreme ingratitude to God. For whereas after the incursions of the Picts and Scots there succeeded such wonderful plenty of all things, as no former age could parallel, the Britain's turned this mercy into wantonness, abounding more than ever in all manner of uncleanness and luxury: which filthiness was attended with a hatred of truth and the professors of it: Insomuch as if any one in conversation showed any sign of a Christian life, presently the general hatred of the Britain's pursued and persecuted such an one as a subverter of his country. 3. After this contempt of Divine benignity, God sought to reclaim them by his scourges of pestilence and famine, by which such multitudes perished, as the living were not able to bury the dead. Yet with this severity they were nothing amended, for as Solomon saith, The fool is scourged, and feels it not. God called to mourning and baldness and wearing of sackcloth: When behold killing of calves and ramms; behold nothing but eating and blasphemously saying, Let us eat and drink, for to morrow we shall die. 4. Besides these enormous sins, the same Author describes a strange savage nature in the Britain's of those times, saying, Princes were anointed, but not by our Lord: for those were made choice of to reign, who were most eminent for their cruelty: And presently after they were murdered by those who had anointed them: and in their places others more fierce and savage were elected. 5. From this testimony of Gildas it appears that even in those ancient times of the British Government the solemn Ceremony of anointing Kings in Britain was in use. And this is confirmed by S. Gregory who lived in the following age, Gregor M. in lib. Reg. l. 4. c. 5. who discoursing on that passage in the first Book of Kings, Samuel took a cruse of oil, and poured it on his head, saith, The same thing is expressed by this Unction which now in the Holy Church is materially exhibited: For what soever Prince is raised to the supreme height of Regal Dignity, receives the Sacrament of Unction. And the manner of administering this Unction in those ancient times is still extant in the Book called Ordo Romanus. Seld. Titles of Honour. p. 1. c. 7. True it is that our learned Selden will scarce allow this custom in Britain to have been of so great antiquity: and therefore interprets that passage in Gildas, not literally, but metaphorically. However certain it is that the succeeding Saxon Kings were anointed with Holy Oil, as all Writers testify of the famous King Alfred. But to return to Gildas. 6. To show the universal depravednes of the British Nation, Gildas de Excid. and an utter despair of amendment, he further charges the ecclesiastics of those times, which should have been the correctors of others, to have been yet more corrupted than the Laity: For thus he writes, These enormous sins were not only committed by secular men, but Gods own flock and the Pastors thereof. Those who ought to have been examples of piety to the people, were most of them dissolved with wine and all manner of excess: animosities, contentions, envy against one another tore them into factions and partialities, neither did they in their judgements discern between good and evil: So that according to the expression of the Psalmist, Contention was poured forth on the Princes of the Clergy, who made the people to wander out of the way. 7. So desperate were the disorders of the ecclesiastics of that age that besides the sharp invectives which Gildas makes against them in his historical Discourse of the Destruction of Britain, which he especially imputes to their crimes, he compiled another Treatise purposely to reprove them, called The Correction of the Clergy, which begins thus, Gildas in Correct. Cleri Britain has Priests, but many of them impudent: It has Clergymen, but great numbers of them ravenous oppressors, deceitful Pastors, called indeed Pastors, but who are rather wolves watchful to destroy the souls of their flock having no regard to the Spiritual good of the people, but seeking only to fill their own bellies: They possess the houses of the Church, but they come to them only for lucre's sake: If they teach the people, yet by the ill example of their vicious lives they render their teaching fruitless. They seldom Sacrifice, and more rarely approach to the Altars with pure hearts. They have not the confidence to reprove the people for their sins, being more guilty themselves etc. 8. Such a Character Gildas gives of the Clergy in his times, which he enlarges by an addition in his Rhetorical way of almost all kinds of vices with which he charges them, particularly most horrible and open Simony publicly purchasing with money Ecclesiastical Cures and Bishoprics of the then ruling Tyrants: Which having done they were notwithstanding ordained by other Bishops, by which means Traitors like judas were placed in S. Peter's chair, and impure persons like Nicholas, were Successors of the Holy Martyr Steven etc. 9 Thus doth Gildas expose to his own age and to posterity likewise, the depraved condition of those times: Baron ad A. D. 2▪ 4. Which Baronius having recited, elegantly and justly adds these words, Hence we may perceive and even with our hands feel the just and equal judgement of God upon the nation, why the inhabitants thereof for their crimes were delivered over to the sword, and the barbarous nations which punished them, were for a reward called to embracing of the Christian Faith. 10. Neither was Britain alone thus punished: But almost all the Provinces of Europe were overrun and desolated by innumerable Armies of Barbarous people from the Northern parts. By which means though the Church of God was then miserably afflicted, so that our Lord may seem to have cast off all care of his flock: yet if we reflect on the future effects and consequents of this divine judgement, we shall find that the Catholic Church did indeed receive thereby a great increase both in numbers of Professors and zeal of Christian Profession. For though those barbarous Nations for a while persecuted the Truth: yet ere long our Lord subdued their minds thereto: and then those strong natural passions of theirs were employed in advancing God's Church: Insomuch as the Apostles time and Primitive age could scarce afford such Heroical examples of Christian zeal, magnanimity and contempt of the earth, as these barbarous people once converted, manifested to the world: So healthful is the severity of God toward his people. III. CHAP. III. CH. 1.2. etc. The Saxons invited by public consent, as Auxiliaries against the Scots, etc. 6. etc. They land in Kent: encouraged by a Saxon-Prophecy. 9.10. They sight prosperously against the Picts, etc. 11. Of Thong-Castle. 1. HAving showed how unworthy the Britain's had rendered themselves of the Divine protection, and how fit scourges the Saxons, Angli, and jutes were to punish such impieties, we will consequently declare briefly the occasion, order and manner how those barbarous Nations first entered this Island, invited by the Britain's themselves as Auxiliaries, but shortly became the Tyrants and invaders. 2. Many Historians accuse the cowardly sloth of King Vortigern, as if he weary of the exercises of war against the Picts and Scots, chose rather with his money to hire stipendiary strangers, then to train up his own subjects to resist them, and therefore invited the Saxons to fight for the Britain's. But S. Beda shows that this was done by the common advice of the Nation, Beda lib. 1. c. 1●. saying, A Meeting was assembled in which it was consulted from whence they should seek assistance and defence for the avoiding and repelling those so frequent and cruel incursions of the Northern nations into Britain. And it was thought best by all, as well as by King Vortigern, to demand aid of the Saxons, a nation seated beyond the Sea. Which resolution of theirs was doubtless ordered by the Divine Providence, to the end that mischief should come against the impious Britain's, D. A. 449. as the succeeding event of things did more evidently declare. 3. Gildas therefore reflecting on the madness of this consultation thus exclaims, Gild. de Excid. O the profound blindness of the Britain's minds! O the desperate stupidity of their senses! Those Saxons at whose names they trembled even when they were absent, are now by the foolish Princes of Zoan invited to live as it were in their own houses: so senseless a counsel they gave to their King Pharaoh. But how senseless soever this counsel was, it was approved by the Britain's, saith Malmsburiensis, Malmsbur. de Reg. l. 1. and thereupon Ambassadors were sent into Germany, men of the highest repute, and such as might most worthily represent their country. Wit●●hind. de reb. Saxon. l. ●. 4. Witichindus an ancient Saxon Writer doth thus describe the order of this Embassage: Fame loudly proclaiming the prosperous victories of the Saxons, the Britain's sent an humble Embassy to beg their assistance: and the Messengers being publicly admitted, thus spoke, O Noble Saxons, our miserable countrymen the frequent incursions of their enemies, having heard of the glorious victories gained by you, have sent us to you humbly to implore your aid; in recompense of which they are ready to offer to you a Province spacious and abounding with all things. We have hitherto lived happily under the protection of the Romans: and after the Romans we know no nation better than yourselves, to whom we may have recourse. Therefore our desire is to harbour ourselves under the wings of your courage: And if by your assistance we can only be freed from the rage of our ancient Enemies, we will be ready to submit ourselves to any service you shall impose on us. 5. It may be this Historian in favour of his own country hath here put into the British Ambassadors mouths a more humble Oration than they ever pronounced, for they were sent to hire the Saxons by promising a large stipend, not by submitting their country to them. However the success of this Treaty he thus declares, ●d. ibid. The Saxon Senate, saith he, gave this short answer to the Britain's demands; Be assured, O Britain's that we Saxons will be faithful friends to you, ready always to assist you in all your necessities, and to do you all friendly kindness. With which answer the Ambassadors were much rejoiced, and presently returned to make their countrymen more joyful with so desired a message. A. D. 449. 6. This Message was sent and returned in the year of our Lord four hundred forty eight, and in compliance with it the year following an army of Saxons under their Chief Conductours Hengist and Horsa landed in Britain. Whose coming our Historian Gildas in his angry stile thus celebrates, recording withal a Prophecy concerning it among the Saxons: Gild. de Excid. Then, saith he, a drove of whelps rushing out of the barbarous Lyonnesses den came hither in three ships with full sails and an ominous course, A. D. 450. encouraged by a Prophecy certainly believed by them, that for the space of three hundred years they should possess the country toward which they▪ directed the prow's of their ships: and that half of that time they should often times lay it waste. They first fastened their terrible nails, by order of the unhappy Tyrant (Vortigern) on the Eastern part of the Island, with a pretence indeed to defend the country, but with an intention really to subdue it. 7. From whence soever this Prophecy came, there seems to be in it some shadow of truth: For three hundred years the Saxons possessed the Island under the Title of Saxony-beyond-Sea: but afterward the Nation of the Angli gave their own name to it. And again after one hundred and fifty years, the half of that time, by the coming of S. Augustin the Monk they became Christians, and being more civilised began to surcease their rude and barbarous behaviour. 8. And whereas the said Author adds that the Saxons aborded in the Eastern part of the Island, he intends thereby the Isle of Thanet in Kent, where Hengist and Horsa first took land: and where more happily after about one hundred and fifty years Divine Truth by the ministry of S. Augustin first visited this Island. The place of their landing, saith Ethelwerd, Ethelwerd was anciently called Hipwines-fle●t: And was afterward named Wipped-fleet, from Wipped a Saxon-commander there slain. 9 The good service which the Saxons after their first arrival performed to King Vortigern is thus declared by Matthew of Westminster, Florileg▪ A. D. 450. In the year of Grace four hundred and fifty, saith he, the Scots together with the Picts invaded Britain out of the Northern parts with a mighty army, wasting the Provinces through which they passed. Which being told to Vortigern, he gathered his soldiers together, and marched beyond the River of Humber. When they came to a battle there was little need that the Britain's should fight, for the Saxons then present combated with such courage, that the Enemies, heretofore accustomed to Victory, immediately turned their backs and fled. Vortigern therefore having by their valour obtained the Victory, increased his liberality to them, and gave to Hengist their captain great possessions in Lindsey (a region of Lincolnshire) sufficient to maintain him and his soldiers. 10. Huntingdom writes that this battle was fought at Stanford in the Southern parts of Lincolnshire, Huntingd. for so far the Picts and Scots had marched without opposition▪ adding that they fought with darts and lances, but the Saxons with battell-axes and long swords: the weight and force of which weapons they being not able to bear, sought to save themselves by flight. 11. As touching the land given by Vortigern to Hengist in the same province where the battle was fought: A. D. 451. Our Annals, saith Camden, relate it otherwise: for they declare that Hengist the Saxon having subdued the Picts, Camden. in Corintan. besides large possessions conferred on him in other places, requested Vortigern to bestow on him in that Province so much ground as he could encompass with an ox's hide. Which having obtained, he cut it into th●ngs extremely thinn, with which he encompassed a great Territory: in the midst of which he built a Castle, which by the name (For it is called Thong-Castle) perpetuates the memory hereof: and as Carthage remained many ages a witness of Dido's fraud, who by the same sleight obtained the seat where she built that City, So does this Castle still put us is mind of the simplicity of the Britain's, and cunning of the Saxons. IV. CHAP. IV. CHAP. 1.2. Hengist sends for more forces: and his daughter. 3 etc. King Vortigern's unlawful marriage with her: He gives Kent to the Saxons. 7. The Saxons join with the Picts. 8. &c The Britain's desert Vortigern: and set up his Son Vortimer. 1. BUT the ambition of Hengist was not satisfied with such a gift: his intention was to be master of the whole Island without obligation to any. Floril●g. A. D. 450. In order to the effecting of which intention, being a subtle man, saith Matthew of Westminster, he presuming on the King's friendship and easiness thus addressed himself to him, My Lord the King, you see how your enemies disquiet you on all sides. If you please therefore we will send into our Country with order to increase our numbers with new recruits. The King approving his design commanded him to do so without delay, that so he might be freed from the fear of his enemies. A. D. 451. Hereupon H●ngist sending Messengers into Germany, they shortly returned bringing with them eighteen ships loaden with soldiers. 2. It had been happy for Britain if Hengist had been strengthened by the accession of New soldiers only. But they brought with them a fair Lady the daughter of Hengist, whose beauty and flatteries so inveigled King Vortigern, that to please her he betrayed both his faith and Kingdom too. Malmsbur. d. Reg. l. ●. c. 1. 3. Malmsburiensis thus briefly relates this story: We have received from our ancestors, saith he, that at this second voyage of the Saxons they conducted into Britain a Virgin, the daughter of Hengist (called Rowena) for beauty a miracle of Nature, admired by all that looked on her. Hengist commands a magnificent feast to be provided for the entertainment of his soldiers newly arrived, to which the King was invited. He gave order likewise to his daughter to perform the Office of Cupbearer to the King, A. D. 453. on purpose that he might feed his eyes with her beauty. Which design had the effect which Hengist desired and expected. For the King naturally a slave to beauty, was presently wounded with the gracefullnes of the maids looks, and elegancy of her gestures: nourishing in his mind a hope to enjoy her. So that without any delay he demanded her of her Father for his wife. Hengist though inwardly more willing to bestow her then the King was to receive her, yet made show of an unwillingness, alleging that such a marriage was too mean for so great a Prince. But at last after much importunity he condescended: and for a reward or dowry to his daughter, he received in gift the whole Province of Kent. And this was suitable to the practice of the Germane Nation observed by Tacitus, Tacit. de Morib. German. among whom, saith he, it is the custom for the Husband to give a portion and dowry to purchase his wife, and not the wife to the husband. 4. Other Historians add that this Feast and marriage was celebrated at Thong-castle in Lincolnshire: and that the Virgin was instructed by he● Father to drink a health to Vortigern after the Germane manner. However certain it is that besides the infinite damage to the Island by alienating so considerable a member as Kent, and so opportune to the Saxons for pouring in new forces, this marriage was in a high degree criminal, both because the King had already a lawful wife living, and likewise for that being a Christian he joined himself to a Pagan Idolatress. 5. Presently after this unhappy marriage, to consummate which the King repudiated his former wife, A. D. 452. happened the sending over-sea of S. Ursula and her glorious Companions in Virginity and Martyrdom: whose Heroical constancy related in the precedent Book, was sufficient to obliterate the stain which the King's lusts and injustice had cast upon the Nation. 6. Hengist having thus prostituted his daughter to the King, who in recompense prostituted his country to Hengist, the Saxon began to entertain thoughts of ambition more vast than before, and knowing that generally the Nation of Britain highly disapproved their King's marriage, for which and other vices his subjects much diminished their affections and duty to him, he began to contemn them, and sought occasions of quarrels with them. 7. The Archdeacon of Huntingdon thus describes the first breach between the Saxons and Britain's: Huntingdon. l. 2. Hengist, saith he, and his army seeking an occasion of war against the Britain's, A. D. 453. ordained by God as a punishment of their crimes, boldly required of his Son in law King Vortigern to supply them more plentifully with provisions: threatening that otherwise they would renounce the league between them, and lay waste the whole Island. Which threatenings were presently attended with dismal effects. For the Saxons entering into a new league with the Picts, gathered an innumerable army which without any resistance spoiled the whole country. A. D. 454. Thus a flame kindled by the hands of those Pagans, consuming the Britain's, took a just revenge of the crimes of that Nation, which crimes were the less pardonable, because the people which committed them professed themselves to be the people of the true God. This flame raged like that which the Chaldeans kindled about jerusalem, which utterly consumed all the walls and buildings of that City. 8. It was no wonder that the Saxons met not with any resistance from the Britain's, because by occasion of the King's late marriage with an infidel Lady, his divorce from his lawful Queen, and delivering up so considerable a part of his Kingdom to strangers, high discontents arose among his subjects against him. Whereupon by common consent persons were deputed to go to him and beseech him to take pity of his country now ready to sink into ruin. Or if he had no care of his Kingdom and subjects, yet that he should not neglect the Church of God and his Faith in danger to be destroyed by heathen Miscreants. Which if it should arrive by his fault, and that the Diabolical worship of Idols should prevail against God's true Religion, so horrid a crime would be punished both by his own and his people's eternal misery. 9 But such remonstrances as these having made little or no impression in the mind of this sensual King: The Bishops and other Clergy afterward repeated with more earnestness the like admonitions to him: Which likewise producing no effect, King Vortigern was deserted generally by his subjects, 〈◊〉 A. D. 454. and the Nobility by unanimous consent raised into the throne his Son Vortimer, saith Florilegus. 10. There is not any of our Ancient Historians affirm that Vortigern was deposed, but only deserted by his subjects, a Prince given up to his pleasures, and therefore incapable to resist the ambitious designs of Hengist, against whom they were resolved to join all their forces for the expelling him out of the Kingdom. Therefore Malmsburiensis relates this change in a more moderate stile, saying, Malmsbur. de kagib. l. 1. c. 1. Vortimer was an earnest incentour of the war against the Saxons, whose ambition and boldness he was resolved to endure no longer: And for this reason most of the Britain's followed him. And from hence we may take notice of the seditious and truly calvinistical spirit of a late Historian, Bishop Parker, who thus expresses this passage of the Story: Antiquit. Britann. f 7. That expostulation and complaint which with great vehemence the Britain's used to their King Vortigern for his marriage with the daughter of Hengist a Pagan, was a great argument of their perfect Faith in Christ. For which act of his the Nobles were so incensed, that having deprived Vortigern of his Regal authority, they created his son Vortimer King. 11. But in what manner soever this change was effected, it can not be doubted but that it wrought great partialities and divisions in the kingdom. A. D. 455. For Vortigern having the space of sixteen years enjoyed the quiet possession of it, could not want many adherents, who would disapprove the exalting of his Son without his consent. So that the Saxons received great advantage by such disorders, which much facilitated the progress of their ambitious designs. V. CHAP. V. CHAP. 1.2 &c Vortimer fights doubtfully with the Saxons: in which battle Horsa, etc. are killed. 7. etc. Death of Vortimer: his virtues, etc. 10. A Battle between the Britain's and Saxons, in which the Britain's are overcome. 1. VOrtimer being thus exalted either to an association with his Father in the Throne, A. D. 455. or to the Office of General of the British forces, hastened to give a proof of the wisdom of his country men in their Election of him: Malmsbur. de Reg. l. 1. c. 1. For as Malmsburiensis writes, judging it unfit and dangerous any longer to dissemble the taking notice of the ambitious designs of the Saxons, and how by craft they had almost ruined the Kingdom, he bent his mind earnestly how to drive them out of the Nation, vehemently urging his Father to attempt the same. By his instigation therefore an army was raised etc. This saith he, happened in the seaventh year after the first entrance of the Saxons into Britain. 2. Great preparations there were on both sides, and at last they came to a battle, which was fought, saith Ethelwerd, in the field of Egelestirpe, now called Alesford, a town in Kent washed by the River Medway. On the Britain's side were three Chief Captains, who lead each a third part of the Army: Ambrose Aurelianus lead the first division: Vortimer the second; and Catigern a younger Brother of Vortimer lead the third. The Saxon army was conducted by the two Brethren, Hengist and Horsa. 3. The order and success of this battle is thus described by Huntingdon, Huntingdon. l. 2. In the seaventh year after the arrival of the Saxons in Britain, a Battle was fought at Alestrew. At the beginning whereof Horsa set upon the army of Catigern with such Vigour, that it was dispersed like dust before the wind, and Catigern the King's son was slain. But his Brother Vortimer a Prince of admirable courage, falling in sidewayes into Horsa's squadrons routed them, and killed Horsa, the most valorous of the Saxons, the remainder of his forces fled to Hengist, who then was fight with invincible courage against Ambrose. By this means the whole Weight of the combat lay upon Hengist: D. A. 457 who being assaulted and brought into great straits by the accession of Vortimers forces, after he had a good while sustained the impression of the whole British army, was at last overcome, and compelled to fly, which he had never done before: Yet this victory cost the Britain's very dear, for great numbers of them were slain. 4. With this account given by Huntingdon agrees likewise Matthew of Westminster. Yet Wigorniensis expressly affirms that Hengist, after the death of his Brother Horsa, obtained the Victory. And with him Ethelwerd seems to agree. 5. Horsa's body was buried in a place not much distant from that of the battle, C●mden. in Cantio. which to this day continues a Monument of his Memory, being from him called H●rsted. As for Catigern the Son of Vertigern, his body is supposed to have been buried at Aylsford, by the Saxons called Eglesford, by Henry of Huntingdom Ellestre, and by the Britain's Saissenaeg-haibail, because the Saxons were over come there. To testify which victory there still remain four great stones standing upright, over which others are crosswise laid, after the manner of stonehenge in Wiltshire, which from Catigern are vulgarly and imperfectly called Keith-coty-house. Thus writes Camden. A. D. 456. 6. Horsa being dead, the Saxons exalted Hengist to the Title of King of Kent, saith Matthew of Westminster. And the same year he is reported to have fought three battles against the Britain's. But being unable to resist the valour of Vortimer, he was forced to retire himself into the Isle of Thanet: where likewise he was daily assaulted by the British ships. At last the Saxons leaving their wives and children in that Island, returned into Germany, to call in new and greater forces. 7. The year after Hengists return into Germany, died the glorious King Vortimer, A. D. 457. in the fourth year after he was assumed to a participation of the regal authority. Some Writers affirm that he died a natural death, by a disease. Others say he died by poison administered to him by the fraud of his late Mother-in-law Rowena: Sigibert. A. D. 437. to which effect thus writes Sigebert (with whom agree Geffrey of Monmouth, Matthew Westminster, Richard White, etc.) The Devil envying the goodness of Vortimer suggested to the mind of his Stepmother to cause poison to be given him by one of his servants. Which he having drunk, and perceiving that death approached, he divided his treasures among his soldiers, earnestly exhorting them to fight courageously for their country. Moreover he commanded a Pyramid of brass to be made, and placed in the Haven where the Saxons usually landed: Upon which Pyramid his body was to be laid, to the end that the Enemies seeing the Monument of so great and valorous a Prince, might be frighted back into their own country. 8. But it is more probable that it was only his statue which he intended should be so placed on the Pyramid. For being a Christian Prince, he was, no doubt, buried after the Christian manner with decent solemnity. Moreover the same Sigebert acknowledges that he was buried in the City of the Trinobantes, Id ibid. Huntingd. l. 2. now called London. And with him, saith Henry Huntingdon, was buried the flower and glory of the British Nation. 9 Besides Vortimers courage, he is celebrated by ancient Writers for his Piety and other Virtue's Chamber, a Writer formerly cited by Richard White, affirms that in his war against the Saxons be boar in his Ensign the Image of our Lord jesus Christ, to which devotion of his we may impute his Victories. In like manner a few years after, Ri●h. Vitus l. 7. ad 〈◊〉. 21. the famous King Arthur yet more prosperously bore against the same Enemies the Image of our Blessed Lady. Sigebert likewise testifies of the same King Vortimer, Sigebert. ●bi sup. that he restored the Churches destroyed by the Saxons, and possessions wrested by them from his Subjects. 10. The same year after Vortimers' death Hengist returned out of Germany with greater forces, and took a firmer possession of his Kingdom of Kent: and for the better establishment of his family therein he joined in his regal power his son Aescae. To oppose him therein the Britain's invaded the country with a great army: the success of which invasion is thus related by Henry of Huntingdon: Huntingd. l. 2. Hengist and his son Aesca having received auxiliary forces from their own country, and being more confident of victory by reason of the death of the Young Prince (Vortimer) prepared themselves for war at Creganford. The Britain's army consisted of four great Bodies conducted by four valiant Captains. But when the conflict was begun, they found themselves too weak for the Saxons, whose numbers were much more increased then formerly. For those that came last were chosen robustious soldiers, who with their swords and battleaxes did horribly cleave asunder the bodies of the Britain's. Yet did they not give ground till they saw their four Captains slain. But after that they were so incredibly terrified, that they fled from the field of battle as far as London: and from that time never had the courage to bring an army into Kent again. So that Hengist and his son Aesca quietly enjoyed that Kingdom, having their Palace fixed at Canterbury. Thus began this new Kingdom of Kent in the eighth year after the coming of the Saxons into Britain. VI CHAM VI CHAP. 1.2. Hengist persecutes Christians. 3 4 etc. The Martyrdom of Voadinus Archbishop of London. 1. IT is not probable that when Vortimer was raised to the throne of Britain, this was done by the deposition of his Father Vortigern: for we find that when Vortimer was dead, his Father afterward continued King for some years: and for a while gave proofs of his courage in endeavouring to repress the ambition and violence of his Father in-law Hengist: though afterward he returned to his former slothful licentious manner of living. 2. Now during the wars between the Britain's and Saxons in the third year of Vortimers' reign, our Ecclesiastical monuments do record extreme cruelty exercised by Hengist in all places where his armies came, principally in Kent, against Priests and Holy Virgins especially, great numbers of which he caused to be massacred: Altars he profaned every where and demolished Churches. 3 But among the Victimes of this barbarous Prince's cruelty there only remains the memory of one illustrious Bishop, Voadinus Archbishop of London who died a glorious Martyr in this tempest. The names of all the rest are only written in heaven. 4. Now concerning Saint Voadinus we read thus in our ancient English martyrologue: Martyrolog. Anglic. 3. I●●j. On the third of july, at London is the commemoration of Saint Voadinus Martyr, Archbishop of London; who being a man of great Sanctity reproved Vortigern King of Britain for repudiating his lawful wife, and marrying an infidel. For which cause Hengist King of Kent, the father of Vortigerns second illegitimate wife, inflamed with fury, commanded the said Holy Bishop, together with many other Priests and religious men to be stain. Whence may appear that all good men did execrate the King's last and adulterous marriage. Rich. Vit. l. 7. in not. 16. 5. Chamber in the life of Vortigern (as Richard White relates) affirms that Saint Voadinus his admonition to King Vortigern, had two heads: The first was his unlawful disposal of part of the patrimony and crown of the Kingdom without the consent of the Clergy, Nobility and people. The other was his marrying a Pagan wife, his own being yet alive, against whom he could allege no cause which might justify a divorce. This double reprehension did Hengist revenge by the death of the holy Bishop. A. D. 461. Now though both these grounds of reprehension were very just, yet it was the latter, proceeding from a a reverence to the Sacrament of the Church vitiated by the new Bride, which principally regarded a Bishop to censure, and which for so doing, and suffering for his duty, gave him a sufficient title to Martyrdom. 6. Gildas and Saint Beda, though they mention not by name this Martyrdom of Saint Voadinus, yet deliver general expressions of the cruel persecution raised by Hengist especially against Ecclesiastical persons, that they afford sufficient grounds to render it unquestionnable. For Gildas declares that great numbers of Bishops and Priests were massacred by that Saxon-King. Gild. in Excid. Beda l. 1. c 1.15. And Saint Beda relates the same in these words: The impious King after his Victory, (almighty God the just judge so disposing,) laid waste the Cities and provinces adjoining, and without any resistance continued the flame from the Eastern to the Western sea, covering the whole surface of the miserable Island with ruin. Both public and private buildings were demolished: And every where the Prelates of the Church together with the people, without any regard to their dignity, were consumed with sword and fire: neither were there any who took care to bury their bodies after they were so cruelly slain. VII. CHAP. VII. CH. 1.2. etc. Hengist at a Feast perfidiously murders the British Nobles. 5. stonehenge, a Monument of this. 6.7. Vortigern being a Prisoner, redeems himself with surrendering several Provinces to the Saxons. 1. FOR two or three years we read nothing memorable performed between the Britain's and Saxons: A. D. 461. but the year of Grace four hundred sixty one is noted with an act of most horrible perfidious cruelty done by Hengist. For he having a resolution by any means to enlarge his bounds in Britain, and finding that by exercise of war the British courages increased, turned his thoughts to invent some stratagem by which without any hazard he might compass his end. 2. For this purpose insinuating himself into the minds of Vortigern and the British Nobility, as if he were desirous of amity and peace which if they would grant he would turn his arms against the Picts and Scots, and drive them quite out of the Island. He quickly obtained belief from the easy nature of Vortigern, as if his intentions were sincere. Whereupon a Meeting is ordained between the Britain's and Saxons, with this caution, that each King should be attended with only three hundred, and those unarmed: at which Meeting they were to treat of the conditions of peace. 3. The place appointed for this fatal Assembl● was a plain near Sorbiodunum (or Old Salisbury) a City seated in the Province of the Belgae, in which still remains a monument of a dismal Tragedy. For these being met on both sides, a great Feast was prepared for the Britain's, at which the articles of agreement were to be ratified by mutual promises and oaths. 4. But toward the end of the Feast, when they were dissolved in wine, Hengist on a sudden called aloud, To arms: which was the watchword agreed on among the Saxons. Whereupon they immediately drew out short swords which they had concealed under their clothes, ●●lfr. Monumet. and quickly slew their unarmed guests the Britain's. Yet in that Tragedy one memorable example of courage was performed by a British Noble man, if Geffrey of Monmouth may be believed. For Eldol the valiant Governor (Consul) of Gloucester (Claudiocestriae) snatching up a stake by chance lying near, slew seaventy of the Saxons with it. 5. A Monument, not long after raised by the Britain's, continues to this day the memory of this most barbarous and perfidious Tragedy. This is that which is Vulgarly called stonehenge on Salisbury plains, where in a space of ground compassed with a ditch, are placed as in a threefold crown, stones of an incredible vastness, some of them twenty eight feet in height, and seven in breadth, over many of which other great stones are placed a cross. The report is, Camden. in Belgis. saith Camden, that Ambrose Aurelianus, or his brother Uther Pendragon by the help and art of Merlin the famous Magician, raised this Monument in memory of the Britain's treacherously slain by the Saxons at a conference. Though others deliver that this was a magnificent Sepulchre raised to Ambrose Aurelianus himself slain near this place: from whom likewise the town of Ambresbury, not far distant, took its name. 6. In this slaughter the Saxons took Vortigern prisoner, Florileg. ad A. D. 462. and the year following, saith Matthew of Westminster, threatening him with death they bound him in chains, and for his life required of him to deliver up several of his Cities and munitions. Who quickly granted whatsoever they demanded, so he might scape with his life. This being confirmed by oath, they gave him his liberty: and first of all they seized on the City of London: then Yorck and Lincoln, likewise Winchester: all which Provinces they wasted, killing the miserable Britain's like Sheep. They destroyed to the ground all Churches and buildings belonging to Ecclesiastical persons: they killed the Priests near the Altars: they burned with fire all Books of Holy Scripture: and heaped earth on the sepulchres of Martyrs. Such religious men as could scape their fury repaired to deserts, woods and rocks, carrying with them the Relics of Saints. Vortigern therefore seeing so horrible destruction, retired into the parts ●f Wales (Cambria) and there enclosed himself in a town called Genorium. 7. But the three Provinces with which Vortigern redeemed his life, Malmsbur. de Pontif. l. 2 are thus better set down by Mamlsburiensis, Of old time, saith he, the Eastern and Southern Saxons, and the Eastern Angli were subjects to the King of Kent. For those Provinces Hengist who first reigned in Kent obtained of Vortigern King of the Britain's, not by open war but treachery. These Provinces contain Essex, Sussex, Surrey, Norfolk and Suffolk, inhabited by the people which in the Romans time were called Trinobantes, Regni and Iceni. VIII. CHAP. VIII. CH. 1.2. etc. The Birth of the glorious Saint David: His Childhood &c, Prophecies of his Sanctity by S. Patrick, and Gildas Badonicus. 1. THE same year in which Britain was thus dismembered, A. D. 462. God recompensed that loss to the British Church by the Birth of Saint David, afterward Bishop of Menevia, one of the greatest lights that ever that Church enjoyed, both in regard of the Sanctity of his life, the vigour of his authority, and zeal in repressing Heresy, and exalting Ecclesiastical Discipline. 2. His nativity was attended and prevented by several wonders denoting the eminency of his future Sanctity. For Saint Patrick a little before his going into Ireland, Capgrav. in S. David. being in the Province of the Dimetae (or North-West wales, in a valley called Rosina) meditating on his Mission thither, had a revelation by an Angel, that after thirty yers a child should be born in that country, which should give a great lustre thereto. To which Prophecy regard was had in this Collect of the ancient Church of Sarum repeated anniversarily on S. David's Feast, O God, who by an Angel didst foretell the Nativity of thy Blessed Confessor Saint David, 〈◊〉. Eccl. 〈◊〉. thirty years before he was born; Grant unto us, we beseech thee, that celebrating his Memory, we may by his intercession attain to joys everlasting. 3. The manner of his Birth is thus consequently related by the Author of his Life in Capgrave: Capgrav. ib. Thirty years being finished after the foresaid prediction, saith he, the King of the region called Ceretica travelling to Demetia, met by the way a Religious Virgin named Nonnita, of great beauty, which he lusting after, by violence deflowered her. Hereby she conceived a Son, and neither before nor after ever had knowledge of any man: but persevering in chastity both of mind and body, and sustaining herself only with bread and water from the time of her Conception, she lead a most holy life. The King who was father to S. David, is by our ancient Writers called Xanthus: and his Mother Nonnita is by some named Melaria. 4. The eminent sanctity of this holy Child, the fruit of his holy Mothers fasting, chastity and prayer, was by a new divine Oracle a little before his birth, foretold: For when Gildas Albanius was from the pulpit teaching a great congregation, on a sudden he became dumb and unable to speak. But afterward broke forth into these words, related by Caradoc of Lancarvan, A holy woman called Nonnita now present in this Church, is great with Child, and shall shortly be brought in bed of a Son full replenished with Grace. It was with regard to him that I was hindered from speaking by a divine Power restraining my tongue. This child shall be of so eminent sanctity that name in these our parts shall be comparable to him, I will surrender this Region to him: who will from his infancy by degrees increase in Sanctity and Grace. An Angel God's messenger hath revealed this to me. Pits. is David. 5. He was baptised, saith Pits from Giraldus Cambrensis, by Relveus Bishop of Menevia, in a place called ●ortcleis: Which Bishop by Divine Providence arrived there the same hour. And during his childhood, he was educated in a place called the Old Bush, by the Cambrians, Henmenen, and by the Latins, Menevia. He grew every day more replenished with Grace, and being of a perspicacious wit he made progress in the study of learning far beyond all other children of his age. This is that S. David, afterwards the most Holy Bishop of Menevia, (called from him S. david's) for his learning, Sanctity and miracles so celebrated in all future ages by the British Churches. His admirable Gests shall in their due place be declared hereafter. 6. But whereas in this forecited passage out of Giraldus Cambrensis he is said to have been baptised by an Irish Bishop called Relveus Bishop of Menevia: it is certain there is an error in the Copy. For S. David himself was the first Bishop of Menevia, A. D. 464 to which place he translated the Bishopric of Caërleon. Therefore instead of Relveus Menevensium Episcopus it is not to be doubted but the Author wrote Albeus Mumonensium Episcopus: and this is that S. Albeus Bishop of Munster, or Cassel in Ireland, of whose Gests we treated in the foregoing Book of this History, concerning whom we related from Bishop Usher, Vsser. in Primord. f. 789 that he went to Rome, and there was instructed in the knowledge of Holy Scriptures by S. Hilary the famous Bishop of Poitiers. 7. As touching Gildas Albanius mentioned in this Chapter, who in a Sermon foretold the Sanctity of S. David a little before his birth, and who was a holy person distinct from the well known Historian Gildas, surnamed Badonicus, who lived likewise in this same age, though younger than the other; Of both these we shall hereafter treat in their due Season. IX. CHAP. IX. CH. 1.2. Vortigern fortifies himself in Wales. 3.4. etc. Aur. Ambrose sent for to be General. 7. His terrible battle against Hengist. 1. A. D. 453. WHilst Vortigern lurked ingloriouslly among the steep innaccessible Mountains of the country now called Cambria and Walliae, busy in building a Castle for his greater security, the middle Provinces of Britain being left without any Defender, were exposed to the fury of the Saxons. 2. The Castle built by Vortigern was called Genorium, and afterward Caer-Guortigern. It is placed, Camden in Radnor. saith Camden, in a Vast solitude, fearful for the horror of mountains, and narrow turnings of the passages to it. To that place, Vortigern, the plague of his country, withdrew himself, to seek a refuge for his own person. And there, saith Richard White, R. Vilus hist l. 7. he spent his time in consulting soothsayers, and especially the Magician Merlin. 3. Hereupon the Britain's being deserted by their King, were compelled to seek one abroad. And therefore, saith Matthew of Westminster, Florileg. A. D. 464. they directed messengers into lesser Britanny beyond sea to Aurelius Ambrose and his Brother Uter-pendragon, who for fear of Vortigern were retired thither, beseeching them with all speed to quit that country, and repair into their own▪ to the end that expelling both the Saxons and their hated King Vortigern, they might receive the crown of Britain▪ They therefore being now of ripe age prosecuted their journey, A. D. 465. attended with ships and armed soldiers. 4. Concerning this Ambrose, sometimes called Aurelius, sometimes Aurelianus, and his extraction, Gilda● and from him S. Beda speak briefly and in general terms, that he was a modest prince, and who alone of the Roman race had remained alive after so great a tempest of wars and changes, in which his parents, who had worn the Royal Purple, were slain. Now though in these two ancient Authors the name of his parents be not extant, it may be probably affirmed that he was the Son of Constantin, who fifty years before had pretended to the Roman Empire, and in the attempt was slain in Gaul. For that Constantin, besides his Son Constans also slain, had other children, appears by the expression of Sozomen, Sozom. l. 9 c. 11. who calls the said Constans, surnamed also julianus, the Elder Son of Constantin. 5. That he was born and bred up in Britain seems to appear, because, as several Writers affirm, in the competition for the Crown when Vortigern was chosen, Ambrose being a pretender, was compelled to quit both his right and the country, and to retire himself into lesser Britain. Fron whence notwithstanding, during the reign of the generous King Vortimer, he returned, and assisted him courageously against the Saxons, as hath been related: and, it seems, after his death retired again to his former refuge. 6. The return of these two Princes was more formidable to Vortigern, than any thing he could apprehend from the Saxons: who therefore fortified himself more carefully in his new Castle. I will not here trouble the reader with any large description of that prodigious omen of two dragons, Mat. Westm. A. D. 463. one red and the other white, which issuing out of a lake whilst Vortigern sat on the bank, began a terrible combat, in which at last the White was conqueror. By which two Dragons, according to Merlin's interpretation, were meant the Britain's and Saxons: and the success of their fight was the flight and destruction of the Britain's. These seem to be inventions of the old Bards easily composed after the event, and foolishly collected by Geffrey of Monmouth, to signalise the expiring of the British Kingdom. 7. Hengist being informed of the coming of Aurelius Ambrose with considerable forces in aid of the Britain's, endeavoured to come to a battle with him, before the uniting of their Armies: but was not able to effect his intention. So that a main battle was fought by the two Nations in Kent near the ancient famous port of Roch borrow: Huntingd. l. 2. which is thus described by Henry of Huntingdon: A while after that auxiliary forces were come, King Hengist and his Son Esca gathered an invincible army, in the seaventeenth year after the coming of the Saxons into Britain, A. D. 466 which was the year of Grace four hundred sixty five. On the other side the Britain's uniting all their forces opposed them with an Army gallantly ranged into twelve Bodies. The fight continued long, and with little advantage. But at last Hengist having slain the twelve Leaders, and cast down their Ensigns, forced the Britain's to fly. He himself likewise lost great numbers of his soldiers and principal Officers, and particularly a certain great Prince of his Nation called Wipped: in whose memory the place of the battle was called Wippeds-stede. So that this Victory was much bewailed by the Saxons themselves: and therefore after that time neither did he take the confidence to enter into the Britain's Borders, nor the Britain's into Kent. X. CHAP. X. CHAP. 1. King Vortigern consumed by fire. 2.3. A. Ambrose, King: his Character. 5.6.7. Death of S. Patrick and place of his burial. 1. THE year following was free from an extern war against the Saxons: A. D. 466. which gave Aurelius Ambrose an opportunity to convert his arms against the principal Author of all the miseries of Britain, the unhappy King Vortigern. Therefore he marched to the Castle Genorium, which he besieged, but found him so strongly fortified there, that by no force or cunning he could expugn it▪ At last by fire, whether cast by Ambrose, or coming from heaven, is uncertain, both the King and his Castle were consumed, Huntingd. l. 2. so as, saith Huntingdon, his body never appeared. 2. Vortigern being thus removed, the whole power and authority of the Kingdom was devolved on Ambrose, not after a tumultuary manner, or by the factious suffrages of the Army: but by an unanimous Election of the Clergy, Nobility and Commons of the Nation: For which purpose, saith S. H. Spelman, Spelm. 〈◊〉. Concil. D. D. 465. a Council or Assembly was called in Cambria, about the Mountains of Erir in the Province of the Ordovices, or North-wales, in which he was exalted to the Regal Dignity: This he says was done in the year four hundred sixty five, following the account of Matthew of Westminster: But other Historians, as Stow, Speed, etc. more probably place this Election the year following, after the death of Vortigern. 3. How happy an exchange the Britain's made of their King, will appear from this Character given to Aurelius Ambrose by Matthew of Westminster, M. W●st●▪ A. D. 465. far unlike that which all writers ascribe to Vortigern: Ambrose, saith he, assoon as he was placed on the throne of Britain employed himself to the utmost of his power in repairing Churches which had been ruind. A. D. 472. He was a Prince magnificent in his gifts, sedulous in the worship of God, modest, averse from flattery, a valiant soldier on foot, yet more valiant on horseback, and very skilful in conducting an army. For which virtues and endowments his fame was spread through far distant regions. 4. Being so worthy a Prince, it is not altogether unlikely that this is the same Ambrose mentioned by Eugypius in the life of S. Severin, E●gip▪ in vita S. Severini. who writes thus. Odoacer King of the Erul● having subdued Italy wrote kind and familiar letters to S. Severin, desiring him to ask of him whatsoever he pleased. This he did in consideration that the same holy Bishop had foretold him that he should reign there. The Holy man encouraged with so kind an offer, requested him to free from banishment a certain person called Ambrose, who had been thereto condemned by the said King. Which passage being cited by Baronius, he thus adds, As concerning this Ambrose, Baron. A. D. 476. my opinion is that he is the same who afterward going into Britain, with great courage attempted, and in some degree effected the freeing of that Island from the oppression of the barbarous Saxons. Thus writes the learned Cardinal, though he erroneously places the beginning of Odoacers reign in Italy too late. 5. Several years passed, after the Election of Ambrose, either in peace, or not considerable war between the Britain's and Saxons: The occurrents of which time is thus described by S. Beda: Beda de 〈◊〉 in 〈◊〉. The Britain's, under the conduct of Ambrose Aurelianus a modest Prince, and who alone of the Roman race had remained after the slaughter made by the Saxons, in which his parents who had worn the Regal Purple were slain, provoking at last that Victorious Nation to combat, gave them an overthrow: And from that time now the Britain's, and now the Saxons got the better in small encounters, till at last new forces of strangers arriving the Saxons got possession of the whole Island. A. D. 47●. 6. During this less disturbed time it was that S. Patrick, many years before returned out of Ireland, died in his solitary retreat at Glastenbury, Lib. cap. as already hath been declared before the proper time, because we would not too distractedly set down the Gests of that glorious Apostolical Saint. Concerning whom thus we read in the antiquities of Glastenbury: Antiq. Glasten. in Patrici●. In these days after the death of Vor●igern, Aurelius Ambrose reigned ●ver the Britain's: And the Saxons grew strong, multiplying exceedingly. Then it was that S. Patrick the Apostle of Ireland, and first Abbot in the Isle Avallonia, after he had sufficiently instructed the foresaid Brethren in Regular Disciplines, and competently enriched that Monastery with possessions procured from Kings and Princes, at last yielded to nature in the thirty ninth year after his return to the said Island: And was buried in the Old Church on the right hand of the Altar by direction of an Angel, A. D. 477. a great flame likewise in the sight of all breaking forth in the same place. 7. The Irish Writers eagerly contend against this and other British testimonies concerning S. Patrick's being buried in Britain: confidently affirming that his Body reposes in the Church of Downpatrick in Ireland: Whose assertion likewise seems to be confirmed by S. Bernard▪ who in the life of S. Malachias a Holy Irish Bishop writes that S. Patrick's body rests in the See of Armagh: accompanied with those of S. Colombanus and S. Brigide. But this controversy may be commodiously enough composed, as many of the like nature have been, by replying, that some considerable Relics of his Sacred Body have been requested by the Irish from the Britain's and deposited at Down: Which Relics have after by mistake been reputed his entire Body: a world of examples of the like error being exstant in Ecclesiastical History. XI. CHAP. XI. CHAP. 1. Hengists' victory. 2.3. etc. Ella a Saxon invades Sussex: where he erects the Kingdom of the South-saxons. 6.7. etc. King Ambrose marches Northward against Hengist: His pious vow: and Victory. 10 11. etc. Hengist a Prisoner: sentenced to death by the cruel sentence of a Bishop. 13. Hengists' son Aesca succeeds in the Kingdom of Kent. 1. AFter some years' cessation, A. D. 473. or at least slight incursions occasionally exercised between the Britain's and Saxons, in the year four hundred seaventy three Hengist obtained an important Victory against the Britain's, Ethelward. l. 1. for thus we read in Ethelwerd a Noble Saxon Writer: The space of eight years being complete (after the Battle at Wippedflet) Hengist together with his son Esca took up arms against the Britain's once more: whose army they discomfited, and carried away immense spoils. This Victory is not expressly mentioned by any other Historians: but may be conceived to be in general words intended by Gildas and S. Beda in this expression, From that time sometimes the Britain's, Beda l. 1. c. 16. and sometimes their Enemies had the Victory, till the year wherein the Mountain of Bath (Mons Badonicus) was besieged: which was ten years after this combat. 2. In the year of Christ four hundred seaventy seven, A. D. 477. Hengist perceiving that with his present forces he could make no progress against so valiant a Captain as Ambrose, A. D. 487. nor yet maintain the Provinces lately given him by Vortigern for his redemption, sent for new and greater supplies out of Germany. Whereupon a famous Saxon captain called Ella, with his three sons Cymen, Pleting and Cissa, attended with a numerous army and strong fleet took sea, and by Hengists' directions bended their course to the Southern shore of Sussex. 3. The order and success of this expedition is thus described by Henry of Huntingdon: Huntingd. l. 2. The great Saxon Commander Elle with his Sons and navy furnished with a strong and well ordered army landed in Britain at a place called Cymen-shore (from the name of Ella's eldest Son:) And while the Saxons were landing from their ships, the Britain's raised a loud cry, at which a world of people repaired to them from the places adjacent: And straight a combat began. The Saxons men of high stature and courage received them politicly, and the Britain's most imprudently set upon their enemies, for coming in loose companies, one after another, they were easily slain by the Saxons who keeped themselves together in close bodies. Thus the Britain's which still came in to aid their countrymen, were suddenly discouraged by the noise they heard of the defeat of the former. They were all therefore put to flight as far as the next wood called Andredesbeige. And the Saxons possessed themselves of the coasts of Sussex lying toward the Sea, every day by little and little enlarging their limits, till the ninth year after their coming. Id. ibid. A. D. 485. 4. In which ninth year whilst Ella and his sons boldly entered further into the country: The Princes and Nobles of the Britain's met in arms together at a place called Mercredeburn, and fought against the Saxons. The Victory was doubtful: for on both sides the Armies were much impaired and broken: So that each of them retired back to their own quarters. 5. Matthew of Westminster adds that Ella with his Sons were forced to forsake the field. So that perceiving that he had not strength enough to make good his present conquests, much less to enlarge them, he sent into Germany for new supplies: till the coming of which he lay still upon the defensive. But after their arrival he courageously continued his progress in gaining more territories, till he established a new Kingdom of the South-Saxons in those parts. 6. Whilst King Ambrose employed his forces to repress the Saxons in these Southern regions, A. D. 487. Hengist having well fortified his Kingdom of Kent, took a journey into the Northern Provinces: where joining himself with the Picts and Scots, he took many Cities and towns, before the Britain's could oppose him: and for the security of his new Conquests he built many Castles and strong holds: and wheresoever he came he demolished all Churches. Of which King Ambrose being informed, he with great courage, as in God's cause, marched after him: And, saith Richard white, whilst he passed on his journey, R. Vitus l 7. beholding the towns laid waste, the lamentable ruins of Churches, and miseries of the poor people, he could not refrain weeping: Whereupon by Vow he promised Almighty God, that if he would grant him the Victory over the impious Saxons, he would restore and rebuild all the Churches destroyed. 7. How his pious Vow was approved by God the success demonstrates, M. Westm. A. D. 487. thus related by Matthew of Westminster: In the year of Grace four hundred eighty seven Aurelius Ambrose having gathered a great Army of Britain's resolved to provoke the Saxons to a combat. Marching therefore with his army to the North, he found Hengist with his forces beyond Humber. Who being informed of his approaching, boldly went to meet him, with an intention to set upon his army unawares, in a field called Maisbely through which Ambrose was to pass, whom he hoped to find unprovided. But the British King had notice of his design, which hindered him to march to the same field. At last the two Armies meeting in good military order, a fierce battle was begun, and much blood shed on both sides. But at last Hengist perceiving his army to give ground, and that the Britain's began to prevail, he presently fled to a town called Caêr-conan, now Cuningbury. But considering the weakness of the town to resist, he knew his only safety consisted in the swords and spears of his followers. Ambrose pursued him, and by the way put to the sword all the Saxons he found. Thus having obtained the Victory, he with great zeal and devotion gave praise to the God of heaven. 8. As for Hengist, A. D. 488. Camden. in Brigant. he fortified his camp as well as he could near the said town: But after a few days, saith Camden, he was forced to come to a battle before his camp, which was fatal to him and his: for the greatest part of his army was cut in pieces, and himself, being taken prisoner, was beheaded by the Britain's. 9 This battle, Florileg. A. D. 489. saith Florilegus, was fought on the banks of the River Don. And the manner how Hengist was taken prisoner was this: The valiant Eldot Duke or Consul of Gloucester (Claudiocestriae) had an earnest desire to cope with Hengist. Therefore with the forces under his command furiously piercing through the Enemy's squadrons, he at last found him: and laying hold on the fore part of his helmet, with main force he drew him in among his own troops: saying, God at last hath fullfilld my desire: It is he who hath given us the Victory. Presently after this the Saxons fled, every one his own way: whom Ambrose pursuing, manfully slew. Octa the Son of Hengist with the greatest numbers fled to York: But Esca and not a few with him betook themselves to another City called Aclud. After this Victory Ambrose took the City Caër-conan, which he entered triumphantly, staying there only three days. 10. The same Author consequently relates the manner how Hengist was sentenced and executed after the fight. After the, A D. 488. saith he, Ambrose calling his Captains together, commanded them to decreet what should become of Hengist. I●. 〈◊〉 Whereupon Eldad Bishop of Gloucester, who was also Brother of Eldot, imposed silence on them all: and gnashing his teeth for rage, he thus said, Though all here present had a desire to set him free, I myself would cut him in pieces. Why do you delay, O effeminate Britain's? Did not Samuêl a Prophet having taken the King of Amalec prisoner in a battle, cut him in pieces, one limb after another, saying, As thou hast made many Mother's childless, so will I make thy mother childless this day? Do you therefore deal in the same manner with this barbarous King, who is another Agag, and has deprived a world of British Mothers of their children. When he had thus said, Eldad drew his sword, and leading him out of the City cut off his head, sending his soul into hell. 11. If this relation be true, Eldad showed himself an unmerciful man, and one who forgot the duty of a Christian Bishop, who ought rather to have mitigated the rigour of other men's sentences, then to pronounce so cruel a judgement, whilst others, who were soldiers too, held their peace. He therefore little deserves the commendation given him by Pits for his piety and prudence, Pits in 〈◊〉. which he ●ill expressed when gnashing his teeth for rage, he extorted a Captive King's death from an Assembly of soldiers. Id. ibid. The Book of Invective Orations for which the same Author likewise reckons him among the ancient British Writers, probably proceeding from the same spirit, deserved rather to be forgotten, then recorded as in honour of our Ancestors. 12. After this so signal a Victory Ambrose mindful of his Vow, called together workmen, Floril●g. ubi suprà. Masons and Carpenters, and took care to repair the Houses of God which had been destroyed: and placing in them Priests and other Clergymen, he reduced the Divine service to the pristine order. And wheresoever he found any Idols or Temples of false Gods, he defaced them utterly out of the memory of men. He was studious to observe justice and peace especially to Ecclesiastical persons: and conferred on them liberal revenues, enjoining them all to pray for the Kingdom and state of God's Church. 13. Hengist being thus dead, his Son Aesca succeeded him in the Kingdom of Kent. He is called Oisc by S. Beda, Beda l. 2. c. 5. who adds that from him the succeeding Kings of Kent were called Oisking. As for his other Son Otta, in the former narration of Florilegus said to have fled to York, nothing can be found of him among the Ancient Writers. So that small credit is to be given to what Modern Historians relate concerning him, that King Ambrose bestowed on him the Province of Galloway in Scotland: since in those days that Province was not in the disposal of the Britain's. XII. CHAP. A. D. 490. XII. CH. 1.2. S. Brigit comes out of Ireland into Britain, for Relics: and returns. 1. THE same year in which Hengist was slain the Holy Virgin S. Brigit came out of Ireland into Britain, A. D. 488. as we find recorded in the Antiquities of Glastonbury, Antiquit. Glasten. and her business was to obtain some Relics of her most dear and honoured Patron S. Patrick: for she had been his Disciple, and a great admirer of his sanctity, which she zealously imitated. Being in Britain, she passed some years in a certain small Island near Glastonbury, where there was an Oratory consecrated to the honour of S. Mary Magdalen: The Island was called Bekery, or the Little Island. Afterward, having left behind her scripp, chain, bell, and other vestments of her own weaving, which for the memory of her Sanctity are there exposed, she returned into Ireland, where not long after she rested in our Lord, and was buried in the City of Down. 2. This is that famous Virgin for her Sanctity and miracles venerated by God's Church on the first day of February: On which day we read in the Martyrologes of Rome, Martyrolog. Rom. etc. 1. Febr. S. Beda and Ado these words, This day is celebrated the Memory of S. Brigid a Virgin, who in testimony of her virginity having touched the Wood of an Altar, it became presently green. Her death is frequently assigned by writers to the eighteenth year of the following Century. Vsher. Promord. 884. & 901. But truër Chronology, saith Bishop Usher, makes her to out live S. Patrick, only thirty years, XIII. CHAP. XIII. CH. 1.2. etc. S. Sophia's a British Martyr, and Bishop of Beneventum. 1. IN our English martyrologue on the four and twentieth of january there is a commemoration of a British Saint and Martyr called S. Sophia's: A. D. 498. Martyrolog. Anglic. 24. janvar. whose death is assigned to the four hundred and ninetieth year of our Lord. 2. This S. Sophia's was the Son of Guilleicus Prince of the Ordovices, or North-wales. He undertook a Monastical Profession in a Monastery built by himself in the same Province. It is written of him that he had such devotion to our Lord's Passion, that he made three pilgrimages to jerusalem to visit the marks and footsteps of it. He had likewise a great Veneration to Rome, and those places which had been consecrated by the blood and Martyrdom of the two Princes of the Apostles. 3. At his being there S. Felix, or his Predecessor S. Simplicius sat in the Apostles Chair: By whom he was consecrated Bishop of Beneventum. Which See he governed with prudence and Sanctity, till at last he was slain by an impious Pagan whilst he was at the holy Altar celebrating the Mystery of our Redemption. 4. This Saint Sophia's, was by another name called Cadocus, Sup. l. c. being the same who gave advice to Saint Iltutus to forsake a secular life, as hath been already declared. And he is to be distinguished from another Saint Cadocus, who was an Abbot: concerning whom we shall treat in the year of Grace five hundred. XIV. CH. XIV. CHAP. 1.2. etc. Of Saint Keyna daughter of Braganus Prince of Brecknock: and of her Brothers and sisters. 4. etc. The Gests of S. Keyna. 1. NO less famous at the same time was the Holy British Virgin Saint Keyna, whose death in our martyrologue is likewise placed in the same year four hundred and Ninety. Illustrious she was for her Birth, being the Daughter of Braganus Prince of that Province in Wales which from him was afterward called Brecknockshire: but more illustrious for her zeal to preserve her Chastity, for which reason she was called in the British language Keynvayre, that is, Keyna the Virgin▪ Antiquit. Glaston. 2. This Prince Braganus, or Brachanus, the Father of Saint Keyna is said to have had twelve sons and twelve daughters by his Lady called Marcelia daughter of Theodoric son of Tethphalt Prince of Garthmatrin, the same region called afterward Brecnock. Their first born Son was Saint Canoc, of whom we shall speak ere long, And their eldest daughter was Gladus who was mother of Cadocus by Saint Gunley a Holy King of the Southern Britons. The second daughter was Melaria the Mother of the Holy Archbishop Saint David. Thus writes Capgrave, neither doth he mention any other of their children besides S. Keyna. Girald. Cambr. l. 1. c. 2. D. Powel in Annotat. ad Girald. 3. But in Giraldus Cambrensis another daughter is commemorated called Saint Almedha, of whom more will be said presently. And David Powel makes mention of a fifth named Tydva●l, who was the wife of ●ongen the Son of Cadel Prince of Powis-land; and mother of Brochma●l surnamed Scithroc, who slew Ethelfred King of the Northumber's. 4. Concerning the Holy Virgin Saint Keyna we find this Narration in the Author of her life extant in Capgrave: Capgrav. in. S. Keyna She was of Royal blood being daughter of Braganus Prince of Brecknockshire. When she came to ripe years, many Noble persons sought her in marriage. But she utterly refused that state, having consecrated her virginity to our Lord by a perpetual vow. For which cause she was afterward by the Britain's called Keyn-w●ri, that is, Keyna the Virgin. 5. At length she determined to forsake her country, and find out some desert place where she might attend to Contemplation. Therefore directing her journey beyond Severn, and there meeting with certain woody places, she made her request to the Prince of that country that she might be permitted to serve God in that solitude. His answer was that he was very willing to grant her request: but that the place did so swarm with serpents, that neither men nor beasts could inhabit in it. But she constantly replied, that her firm trust was in the name and assistance of Almighty God, to drive all that poisonous brood out of that region. 6. Hereupon the place was granted to the Holy Virgin: who presently prostrating herself in fervent prayer to God, obtained of him to change all the serpents and vipers there into stones. And to this day the stones in that Region do resemble the windings of Serpents through all the fields and villages, as if they had been framed so by the hand of the engraver. 7. Our learned Camden in his diligent search after Antiquities seems to have visited this country, being a part of Somersetshire, though he is willing to disparage the miracle: His words are, On the western bank of Avon is seen the town of Cainsham. Camden. in Somerset. Some are of opinion that it was named so from Keyna a most holy British Virgin who according to the credulous persuasion of former ages is believed to have turned serpents into stones: because such like miracles of sporting nature are there sometimes found in the Quarries. I myself saw a stone brought from thence representing a serpent rolled up into a spire: The head of it stuck out in the outward surface, and the end of the tail terminated in the Centre. 8. But let us prosecute the life of this Holy Virgin. Capgrav. ubi suprà. Many years being spent by her in this solitary place, and the fame of her Sanctity every where divulged, and many Oratories built by her, her Nephew Saint Cadoc performing a pilgrimage to the Mount of Saint Micha●l, met there with his blessed Aunt Saint Keyna: at whose sight he was replenished with great joy. And being desirous to bring her back to her own country, the inhabitants of that region would not permit him. But afterward by the admonition of an Angel the holy Maid returned to the place of her Nativity: Where on the top of a hillock seated at the foot of a high mountain she made a little habitation for herself: and by her prayers to God obtained a spring there to flow out of the earth: which by the merits of the Holy Virgin afforded health to divers infirmities. 9 But when the time of her consummation approached, one night she by the revelation of the holy Ghost saw in a vision, as it were a fiery pillar, the base whereof was fixed on her bed: Now her bed was the pavement strowed over with a few branches of trees. And in this Vision two Angels appeared to her: One of which approaching respectfully to her, seemed to take off the sack cloth with which she was covered, and instead thereof to put on her a smock of fine linen, and over that a tunic of purple, and last of all a mantel all woven with gold. Which having done, he thus said to her. Prepare yourself to come with us, that we may lead you into your heavenly Father's Kingdom. Hereupon she wept with excess of joy and endeavouring to follow the Angels she awaked, and found her body inflamed with a fever, so that she perceived her end was near. 10. Therefore sending for her Nephew Saint Cadocus, she said to him: This is the place above all others beloved by me: Here my memory shall be perpetuated. This place I will often visit in spirit if it may be permitted me: And I am assured it shall be permitted me, because our Lord has granted me this place as a certain inheritance. The time will come when this place shall be inhabited by a sinful people, which notwithstanding I will violently root out of this seat. My Tomb shall lie a long time unknown: till the coming of other people whom by my prayers I shall bring hither: them will I protect and defend, and in this place shall the name of our Lord be blessed for ever. 11. After this, her soul being ready to depart out of her body, she saw standing before her a troop of heavenly Angels, ready joyfully to receive her soul, and to transport it without any fear or danger from her spiritual Enemies. Which having told to those who stood by, her blessed soul was freed from the prison of her body on the eighth day before the Ides of October, In her dissolution her face smiled, and was all of a rosy colour: and so sweet a fragrancy proceeded from her Sacred Virgin-body, that those who were present thought themselves in the joy of Paradise. S. Cadocus buried her in her own Oratory, where for many years she had lead a most holy mortified life, very acceptable to God. XV. CHAP. XV. CHAM 1.2. Of S. Almedha sister to S Keyna: and strange things happening on her solemnity. 3. Of her Brother Saint Canoc: and his wreath. 4. Of Saint Clitanc King of Brecknock: and Martyr. 1. TO the Gests of this Holy Virgin Saint K●yna we will here adjoin what remains in ancient Monuments concerning her sister Saint Almedha, 〈◊〉 her Brother Saint Canocus. Girald. Camb●●●●tm. l. 1. c ●. There are, saith Giraldus Cambrensis, dispersed through several Provinces of Cambria many Churches illustrated by the names of the Children of Braganu●▪ Of these there is one seated on the top of a certain hill in the region of Brecknock, not far distant from the principal Castle of Aberhodni; which is called the Church of Saint Almedha: who rejecting the marriage of an Earthly Prince, and espousing herself to the Eternal King consummated her life by a triumphant Martyrdom. The day of her solemnity is every year celebrated in the same place the first of August: Whereto great numbers of devout people from far distant parts use to assemble, and by the merits of that Holy Virgin receive their desired health from divers infirmities. 2. One especial thing usually happening on the solemnity of this Blessed Virgin, seems to me very remarkable. For you may oftimes see there young men and maids sometimes in the Church, sometimes in the Churchyard, and sometimes whilst they are dancing in an even ground encompassing it, to fall down on a sudden to the ground at first they lie quiet, as if they were rapt in an Ecstasy: but presently after they will leap up, as if possessed with a frenzy, and both with their hands and feet before the people they will represent whatsoever servile works they unlawfully performed upon feast-days of the Church. One will walk as if he was holding the plough: another as if he were driving the Oxen with a goad, and both of them in the mean time singing some rude tune, as if to ease their toyle● One will act the trade of a Shoemaker, another of a tanner, a third of one that were spinning. Here you may see a maid busily weaving, and expressing all the postures usual in that work. After all which being brought with Offerings unto the Altar, you would be astonished to see how suddenly they will return to their senses again. Hereby, through God's mercy, who rejoices rather in the conversion than destruction of Sinners, it is certain that very many have been corrected and induced to observe the Holy Feasts with great devotion. 3. As touching their Brother Saint Canoc, the fame of his Sanctity was most eminent among the Silu●es. 〈◊〉. Angl. 11. Feb●. His name is consigned in our English martyrologue on the eleaventh o● February: A. D. 491. where likewise he is said to have flourished in all virtues about the year of Christ four hundred ninety two. To him most probably is to be referred that which is reported of the Wreath (Torques) of S. Canauc (for so he calls him:) Which the inhabitants of that country esteem to be a precious Relic and of wonderful virtue: insomuch as when any one is to give a testimony by Oath, if that Wreath be placed in fight, he dares not presume to commit perjury. 4. Our martyrologue also among other Saints of this time commemorates the death and Martyrdom of a King of Brecknock in Southwales called Clitanc or Clintanc, Martyrol. Angl. 19 Aug on the nineteeths day of August, in the year of Grace four hundred ni●●ty two. Concerning whom we read in Capgrave that he was a Prince very observant of peace and justice among his Subjects: and that in the end he became a Martyr adorned with a celestial crown for his virtues and merits, Ap. Capgr. in Clitanc. and particularly his Chastity and purity from carnal delectations. For he was murdered by treason of a certain impious wretch, whose name is perished with him But to return to the public affairs of these times between the Britain's and Saxons. XVI. CH. XVI. CHAP. 1.2.3. The erection of the Kingdom of the South-Saxons. 4. Of the City Anderida. 5. Two Metropolitans constituted. A. D. 491. 1. IN the year of Grace four hundred ninety one is placed by our best Historians the beginning of the Kingdom of the South-Saxons: which as it began on a sudden and more timely than the rest, so was it likewise the first that failed, and the last which embraced the Christian Faith. The manner how this New Kingdom was erected is thus described by Henry of Huntingdon: Huntingd. l. 2 2. Then began, saith he, the Kingdom of Sussex, which Ella a long time held, and administered with great power. He had received great recruits out of Germany, so that being confident of his forces, he in the third year after the death of Hengist, the Roman Emperor Anastasius then reigning, laid siege to the Strong City of Andredecester. Whereupon the Britain's were gathered together in infinite numbers to raise this siege, and both day and night vexed the besiegers with ambushes and incursions. But they nothing discouraged, gave continual assaults on the City, and in every assault the Britain's set on their backs, showering arrows and darts upon them. So that they were forced to give over the assault, and turn their forces against them. But the Britain's being more nimble, quickly ran into the woods: A. D. 493. and when the Saxons returned to the walls, they followed them at their bac'ks. 3. By this means the Saxons were a long time extremely harassed, and great slaughters were made of them: Till at last they were compelled to divide their Army into two parts, that whilst one was employed in expugning the City, the other part might be in a readiness to fight with the Britons from without. Than indeed the besieged being weakened with famine, could no longer resist the Saxons, by whom they were all consumed with the sword, so that not one escaped. And moreover in revenge of the great losses sustained by the Saxons during this Siege, they demolished the City utterly, so that it was never built again. Only the marks of the place where a most Noble City had been seated, might be seen by passengers. 4. The City here called Andredecester was by the Romans called Anderida. Guido Pancirolus discoursing on the Officers subordinate to the Count of the Saxon-shore in Britain makes mention of a Provost of a company of soldiers called Abulci at Anderida, no doubt placed in this City near the Sea, to defend the Coasts from the Saxon Pirates. But when the Romans who maintained these garrisons, had quitted the Island, the shores were left unguarded, and so exposed to the invasions of the Germans. There now only remains a great forest, called by the Saxons Andraedswald, and by the Britain's Coid Andred, which continues the name of Anderida, anciently seated near it, saith Camden. 5. Martyrolog. Aug. 19 Ang. About this time King Ambrose is said to have come to the Mount of Ambri near Caer-carec (Now called Salisbury) where Hengist had treacherously slaughtered so many Princes: Capgrav. i● Clita●ce. for whom he intended to raise a famous Monument. There also he is said to have constituted two Metropolitans, Saint Samson at Yorck, and Saint Dubricius at Caer-leon. XVII. CHAP. XVII. CH. 1.2.3. A Victory of the Britain's at the Hill Badonicus: Where that hill was seated. 4.5.6. Prince Arthur was in this Battle: he confides in the protection of our B. Lady. 1. THE second year after the erection of this New Kingdom of the South-Saxons, A. D. 493. was illustrious for a great Victory obtained by the Britain's against the Saxons at the Hill called Badonicus. Concerning which Saint Beda thus writes: ●eda l. 1. c. ●6. The Britain's conducted by their famous King Ambrose take courage, and provoking the Victorious Saxons to combat, by the Divine favour obtained a Victory over them. After which sometimes the Britain's, sometimes the Saxons got the upper hand, till the year forty four after their arrival in Britain, in which the Saxons were besieged on the Mountain called Badonicus, and a great slaughter made of them. This passage Saint Beda transcribes out of our British Historian Gildas, Gildas de Excid. who in the end of it adds these words, This was the year of my Nativity. Polyd. Virg. l. 3. 2. This Mountain is by Polydore Virgil interpreted to be Blackmore, through which the River Tese (Athesis) runs, between Yorkshire and the Bishopric of Durham: Where the Saxons were assembled, expecting great supplies out of Germany: But being encompassed by the Britain's, by whom also the Seacoasts were strongly guarded, the Saxons pressed with want of provisions were forced to come to a battle, in which they were with great slaughter put to flight. Huntingd. l. 2. 3. Henry of Huntingdon acknowledges ingenuously that he was utterly ignorant where this Mountain Badonicus was seated. Camden in Somersetshire. But Camden with very great probability makes the territory of the ancient City of Bath in Somersetshire the Scene of this battle and victory▪ which City saith he is by Ptolemy called (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Hit Waters, by Antoninus (Aquae Solis) Waters of the Sun, by the Britain's Caër-Badon, by Stephanus Badiza, in Latin Bathonia, and at this day by us bath. This City about the forty fourth year after the coming of the Saxons was by them besieged. But the Warlike Prince Arthur coming upon them, they were forced to retire to the Mountain Badonicus, where after a long and desperate fight they were overcome, and great numbers of them slain. This seems to be that Mountain which is now called Bannes●own, at the foot whereof is seated a little village called Bathestone, where to this day are seen rampires and trenches the Marks of a Camp. 4. We are not yet so to ascribe this victory to Arthur, as to exclude Ambrose from his share, to whom S. Beda principally ascribes it. Kinz Ambrose was the conductor in chief of the British Army, under whom Arthur his Nephew, being Son to his Brother uther-pendragon, was a Captain & principal Officer. Malmsbur. d● Regib. l. 1. For thus writes Malmsbur●ensis of the present British affairs, King Vortimer being fatally taken away, the strength of the Britain's withered away, and their hopes were diminis'hd. And they had assuredly fallen to ruin had not Ambrose succeeded, who alone remained of the Roman stock, and after Vortigern was Monarch of the Kingdom. He by the assistance of the warlike Prince Arthur repressed the haughty Saxons swelling with pride of their conquests. Id. ib. 5. This is that Arthur, saith the same Author, concerning whom the Britain's to this day report and write so many trifling fables. A Prince surely worthy to be magnified by true History, and not to be made the subject of idle dreamers: since he alone by his admirable courage sustained his declining country, and incited the minds of the Britain's broken with many calamities, to resume new courage. 6. One particular concerning this Prince, is related by the same Historian, and most pertinent to the design of our History. In the siege of the Mountain Badonicus, Prince Arthur, ●d. ib. confiding in the protection of our Blessed Lady, whose Image he car●ed sowed in his arms put to flight and slew no fewer than nine hundred Saxons. And that it was his custom afterwards to make use of these Spiritual arms is confirmed by other ancient Writers; For Henry of Huntingdon testifies that in a combat near the Castle Guinnion the same Prince car●ed the image of the Blessed Mary Virgin-mother of our Lord on his shoulders: Huntingd. l▪ 2 and that whole day, by the power of our Lord jesus Christ and his holy Mother Mary, the Saxons were put to flight, 〈◊〉. A. D. 524. and great numbers of them per●s●nd. Flortiegus likewise says that Prince Arthur's shield, in which was painted the Image of our Lady, whom he often called to mind, was named Fridwen. Lastly the same Writer adds, that in a certain battle Arthur drawing forth his sword Caliburn, Id. ib. ●●voked the name of the Blessed Virgin; and with great violence piercing into the midst of the Enemy's troops, at one blow slew whomsoever he touched with it: Neither did he give over till he had slain eight hundred and forty of his enemies with his sword alone. XVIII. CHAP. XVIII. C. 1. The Apparition of S Michael on Mount Garganus. 2 3 etc. Of S Richard the first converted Saxon: His voyage into Italy: where he is made Bishop of Andria▪ His Gests: He was present at the Consecration of the Church built to S Michael. 1. ABout this time there was a wonderful Apparition of the glorious Archangel S. Michael on the Mountain Garganus in Calabria, A. D. 493. the Memory whereof is celebrated anniversarily by the Catholic Church on the eighth of May. The commemoration whereof challenges a place in this History, because a Holy Bishop born in Britain was present at the consecration of a Church built by occasion of the said Apparition. The name of this Saint was Richard, Bishop of Andria a City of the same Region. 2. His name shows him not to have been a Britain, though born in this Island. For he was descended of Saxon parents, having been the first of that Nation recorded in our Ecclesiastical Monuments to have been gained to Christ, not long after their entrance into Britain, before, an open hostility broke forth between the Nations. 3. Concerning him we read thus in the Ecclesiastical Office of his Solemnity in the Church of Andria: Offic. Ecclesia▪ And● in ●est. S. Richardi. Richard, by Nation an Englishman, was born in that Island of illustrious parents in the year of Grace four hundred fifty five, at which time S. Leo the first governed the Church, and Marcian the Roman Empire, when Ateila infested Italy. He is here improperly called an Englishman: for though the Angli were at that time in Britain, and probably S. Richard was descended of a family of that particular Nation, yet many years passed before the Island received from them the appellation of England. 4. The said Office further prosecutes the Narration of the piety and innocence expressed by this Saint even in his tender years: how a verse he was from wantonness and luxury incident to that age, wholly giving himself to reading of Holy Scripture, conversing with men of learning and virtue, etc. insomuch as he gained not only fervent love from his parents, but veneration from his companions and strangers. 5 But because the following wars, and especially the Idolatrous Rites of his countrymen the Saxons, furious enemies of the Religion to which our Lord had called him, were a hindrance to his free progress in piety, there we further read how he was miraculously invited to forsake his country, and to depart into Italy: For thus it follows in the said Office, Ibid. Whilst the Blessed S. Richard was assiduously intent on his devotions and prayers to God, there appeared to him in sleep the glorious Apostle S. Peter, commanding him in the name of Almighty God to take a journey into Apulia, and there to preach the word of God to the Andrians: That he should not apprehend the length of the way, or the threatenings of Infidels, because our Lord would be present to assist him. Having said this, the Apostle vanished. And S. Richard being awaked from sleep immediately rose, and casting himself before a Crucifix gave humble thanks to God and S. Peter for this Visitation. The day following he forsook his Brethren, who were persons of power and eminence, and taking leave of his dearest friends, began his journey notwithstanding their importunity to detain him. Being arrived at Rome, he addressed himself to the Holy Pape Gelasius, and declared what commands had been in a Vision imposed on him by the Holy Apostle; thereupon beseeching him that with his permission and blessing, he might go to Andria, there to fullfull the Ministry enjoined him. Gelasius hearing this did greatly rejoice, and observing the venerable aspect of S. Richard, together with his gravity, ordained him Bishop of the Church of Andria, and commanded him that whither soever he went, he should preach the Gospel of Christ: and this done, kissing the holy man, he gave him his benediction. 6. Through the whole course of his journey S. Richard accordingly preached the word of God, Ibid. and by many miracles and cures wrought on the sick converted many to the Faith and worship of the true God: till at length he arrived at Andria. There before the gate of the City he saw a blind man, and a woman bowed and contracted together, both which begged an Alms of him. Whereupon he began to expound to them the Word of God, etc. and perceiving the blind man to be devoutly attentive to his speeches, he said to him: If thou wilt believe in jesus Christ and be baptised, thou shalt receive thy sight. Who answered, I believe in jesus Christ whom thou preachest, and I beg that I may be baptised. Assoon as this was said, the Holy man with his hands making the sign of the Cross upon the blind man's eyes, he immediately recovered his sight, and casting away the staves which had helped him in walking, he gave due thanks to God and to S. Richard, by whom he had been enlightened. As for the woman, when she saw this miracle, she likewise was converted: and S. Richard seeing her Faith, took her by the hand, whereupon she presently rose up straight, and walking cried with a loud voice, There is only one most high God, who by his good servant hath made me whole. At these clamours of the woman the greatest part of the City met together, and attending to the Holy Bisphops preaching were in a short time converted, God working many other Miracles by him: and having broken down all their Idols, were baptised by him. 7. Not long after this there followed the foresaid Apparition of S. Michael to the people of Sipont●, Ibid. who commanded them to erect a Chapel there to his name: This they signified to their Bishop Laurentius, and he to Pope Gelasius, desiring his advice, what was to be done. His answer was, that such being the will of the Blessed Archangel, a Church should forthwith be built. And that this should be executed by the Holy Bishops, Laurentius of Siponto, Sabinus of Carnusium, Pelagius of Salapia, Roger of Cannae, and Richard of Andria. 8. Then follows a Narration how the two Holy Bishops Roger of Cannae, and Richard of Andria performed their journey to Siponto on foot with daily fasting, toilsome labour, and incommodity from the burning heat of the Sun. Which incommodity on their prayers was miraculously remedied by the flying of a mighty Eagle over their heads, which shadowed them during all their journey to Siponto. At their arrival they executed what had been enjoined them, as we read in the public Office of the Church. To conclude, no more do we find recorded of this Holy Bishop, but his holy and happy death, Martyrolog. Angl 9 apt. commemorated in our martyrologue on the Ninth of April. A. D. 494. XIX. CH. XIX. CHAP. 1.2.3. The coming of Cerdic the Saxon, founder of the West-Saxon Kingdom. 1. IN the year of Grace four hundred ninety four a third Noble Germane called Cerdic arrived in Britain. For having heard how by the valour of the Saxons two Kingdoms had been there erected, he resolved to pretend likewise for a share in the spoils; being a man of high spirits, and noble descent, as having proceeded from the stock of Woden, one of the Germane Gods. 2. His coming is thus described by Henry of Huntingdon: In the forty seaventh year after the first coming of the Angli, Huntingd. l. 2 Cerdic and his Son Cenric, attended with five ships, arrived in Britain, and landed at a place afterward called Cerdic-shore. The same day great multituds of the Britain's meeting, fought with them. The Saxons having ranged their forces in order stood immovable before their ships. The Britain's boldly set on them, and then retired, but were not pursued by the enemy, who resolved not to quit their place. Thus was continued the fight, the Britain's sometimes charging, and then retreating, till the night's darkness severed them. After which the Britain's having experience of the fei●cenes of these new-come strangers, departed: so that neither side could boast of a Victory. Yet this advantage the Saxons had, that they took possession of their enemy's shore, and by little and little enlarged their conquests along the Sea coasts. 3. Their landing was in the Province of the I●eus, comprehending Suffolk and Norfolk: yet there they settled not. But marching through the Island, they came into the Western parts, where in time they erected the New powerful Kingdom of the Westsaxons. XX. CH. XX. CHAP. 1.2. etc. Pascentius a Son of K. Vortigern comes with forces into Britain: And contrives the murder of K. A. Ambrose. But is slain by K. Uther. 6. Uther overcomes the Saxons. 1. THE Britain's though they had seen their Island thus dismembered, and on all sides oppressed by barbarous enemies, yet sustained a greater damage by civil dissensions, raised by a Son of the late King Vortigern called Pascentius, who in the end treacherously deprived them of their Noble King Ambrose. 2. This Pascentius after the death of his Father Vortigern seeing the minds of the Britain's, A. D. 498. out of hatred to his Father, inclined to Ambrose, A. D. 496. fled into Germany: where he remained several years endeavouring to gather forces sufficient to place himself in the throne of his Ancestors. At length in the year four hundred ninety six he came, saith Florilegus, with a powerful and well furnished Army, and landed in the Northern parts of the Island, intending to revenge his own and his father's injuries upon. Ambrose. Who upon news hereof gathered likewise an Army, and marched speedily to meet him. Shortly they came to a battle: in which Pascentius was overcome and forced to fly. 3. His refuge was into the country of the Scots, A. D. 497. where again recruiting his army, he returned to try his fortune once more against the Britain's. But hearing that Ambrose lay sick in the City of Winchester, he thought it best to work his revenge by treason, rather than open force. Therefore by gifts and promises he hired a certain Saxon, called Eopa, to fain himself a Physician and a Britain, and by that means to attempt the murder. Who under this feigned show, and with a pretence of great piety and affection to the King being admitted, mingled poison in a potion administered to him, of which Ambrose presently died in the one and thirtieth year of his reign. 4. But Pascentius did not long enjoy the fruit of his Treason: For uther-pendragon the Brother of Ambrose, who during his Sickness was General of the British forces, marching against Pascentius, in a battle slew him and all his Captains that came along with him, over whom he obtained a signal Victory. 5. The year following, A. D. 398. Florileg. hîc. saith Florilegus, Uther the Brother of the late King Ambrose came with haste to Winchester, and calling an Assembly of the people and Clergy of the Kingdom, took on him the Crown of Britain, which is said to have been set on his head by the Holy Bishop Dubritius. And calling to mind how the year before a Comet had appeared of a wonderful magnitude, darting forth only one beam, at the end whereof was seen a globe of fire shaped like a dragon, out of whose mouth proceeded two beams, one reaching to Gaul, and the other shooting towards Ireland, which ended in seven lesser beams: For this reason he commanded two Dragons to be made of gold like to that which had appeared: One of them he gave in oblation to the Church of Winchester: the other he carried with him, placing it in every combat in his Ensign: And from that time he was called in the British language uther-pendragon. And hence it is that to this day our Kings in their warlike expeditions carry the like Ensign. 6. But Uther had no sooner put on his crown, but he was forced to exchange it for a Headpiece: Id ibid. for as the same Author relates, Eska the Successor of Hengist and his Son Octa attended with a mighty army of Saxons invaded the Northern Provinces of Britain, A. D. 500 and destroyed all the Munitions between Albany and York. At last when they attempted the siege of a City called Alcluid, uther-pendragon came upon them with all the strength of the country, and entered battle against them. The Saxons manfully resisted, and in the end compelled the Britain's to fly as far as to a mountain called Danet, which they seized upon, as a place of refuge, being so dismayed, that they scarce knew what they did. But at last they resolved upon a prudent exploit, which was to set courageously upon the enemies by night. This design they executed prosperously. For the Saxons being thus unexpectedly invaded, scarce rendered any combat at all, but were utterly routed: and Octa and Eska were taken prisoners, whom the King carried with him to London, where he caused them to be kept safe. 7. That which follows in Florilegus touching King Uther's love to Igerna wife to Gorlo Duke of Cornwall, on whom he is said to have begot Arthur, with many other Fables repugnant to all order of time, are not worth the exscribing: In the narration of the Gests of Arthur we shall follow William of Malmsbury, a far more authentic Guide then Geffrey of Monmouth. By him we are informed that Arthur at this time was of a full ripe age, and by his assistance King Ambrose had repressed the Saxons. XXI. CH. XXI. CHAP. 1.2. &c Of S. Gunléus, a British Prince and Hermit: and of his Son S. Cadoc, and his Tutor S. Tathai. 9 Of S. Dogmael: and S. Bernach, British Saints. 10. Of S. Finguar, an Irish Saint in Cornwall. 1. THE year of Grace five hundred is in our Ecclesiastical monuments marked with the death of S. Cadoc, not the Martyr surnamed Sophia's, but the holy Abbot, Son of Gunlaeus Prince of the Southern Britain's, and of Gladus, or Gundalus a daughter of Braghan who gave the name to the Province of Brecknock of whom we have already treated. 2. His Father Gunleus by divine vocation, growing weary of the world, Capgrav. in vit. S. ●●loci. built a Church, saith Capgrave, where he began to live in great abstinence and purity of conversation. His clothing was sackcloth, his diet barley bread mingled with ashes, and his drink water. He usually rose at midnight, and to abate carnal desires, cast himself into cold water. He received nothing from any, but sustained himself with the Labour of his hands. 3. This retirement of his Father begun during the childhood of S. Cadoc: who when he came to years of understanding, chose rather to imitate his Father's devotion, then enjoying his Principality to be exposed to the tentations and vicissitudes of the world. 4. He had for his Master and director in the way of Piety a learned and holy man, famous in that age, called Tathai, who lived a solitary life in all austerity among the mountains in Southwales, till he was invited by Caradoc Prince of that Province to live coenobitically, and to institure young men in learning and piety, at a City called Venta Silurum in the Province of Monmouth: Which Region, Camden. in Monumo●h. saith Camden, from that City Venta was by the Britain's called Guent: And as we read in the life of Tathai a British Saint, it was as an Academy, dedicated to the studies of literature, over which was Precedent the said Tathai, invited from his solitude to that employment by King Caradoc the Son of Inirius. This Office Tathai executed with great commendation, and there built a Church. 5. Under so worthy a Master S. Cadoc made wonderful progress in virtue and piety: and himself became a Guide in a spiritual life and Father of Monks. For which purpose he also built a Monastery, which was called Lancarvan, from an admirable accident in the building of it, in which (saith Harpsfeild) he employed will Hearts, Harp●f. c. ●7. in 6. 〈…〉 which became familiar, obedient and serviceable to him. 6. Thus both the Father and Son contemning the world, lived in it to God only, and died happily, And as touching the death of S. Gunlaeus the Father, we read thus in Capgrave: When the end of his days approached, Capgrav. in S. 〈◊〉:. he sent to S. Dubricius who had been Bishop of Landaff, (but now had translated the Bishopric to another place) and to his Son Cadoc, desiring the charity of a visit from them. Who came and comforted him: and after he had received the Holy Communion for a Viaticum and defence of his soul, he departed to our Lord the fourth day before the Calends of April. He was honourably buried: and at his sepulchre Angels were often seen. Sick persons of all infirmities coming thither, and imploring his intercession, were healed, and glorified God in his Saint. The day of his consummation is celebrated in our martyrologue on the twenty ninth of March. Martyrol. Angl. 19 Mart. abide. 7. Concerning his Son S. Cadocus, it is further related there, That he daily sustained a hundred Ecclesiastical persons, as many Widows, and as many other poor people, besides strangers which frequently visited him. For though he was an Abbot, and had many Monks under his Government, yet he reserved a portion of his Father's Principality, to be charitably distributed to such as had need. Now we are not to judge that hereby this Holy Abbot did transgress a Monastical Profession, which forbids Propriety in temporal goods: for in the distribution of them he only exercised a pious Procuration, as he did in other Goods of his Monastery. A. D. 501. 8. He died with a great opinion of Sanctity in the Province of the Ordovices, and there was held in high veneration among the Britain's. Harpsf. ubi sup. ● For Harps●eild testifies that a Church was erected to his honour among the Danmonij: at a place called Corinia which to this day conserveses his memory. The year wherein he died is uncertain: But since S. Dubritius is recorded to have been present at it, it could not happen so late as Harpsfeild places it. In ●he ancient English martyrologue he is commemorated on the four and twentieth of February. Martyrolog. Anglic. 24. Febr. 9 In the same martyrologue are recorded the names of other British Saints who died about the year of Grace five hundred: Among the rest is named S. Dogmael, called also by the Britain's, S. Tegwel, illustrious for his great virtues, his Sanctity and Miracles. A famous Abbey in Penbrockshire took its name ●rom him His memory is celebrated on the four-teenth of june. Ib. 14. jun. There likewise on the seaventh of the Ides of April is a commemoration of S. Bernach Abbot, Ib. a man of admirable Sanctity: Who in devotion made a journey to Rome, and from thence returning into Britain, filled all places with the fame of his piety and miracles. 10. The same year likewise a famous Irish Saint and Martyr, called S. Finguar is recorded to have died. He was the Son of Cli●on a Prince in Ireland: Who to enjoy a commodious vacancy for contemplation, is said to have retired into Cornwall, where together with many others he was slain by Theodorick a Prince of that Country. His life is found written by S. Anselm Archbishop of Canterbury. XXIII. C. XXIII. CHAP. 1. Aesca King of Kent, escapes out of prison 2. New forces arrive from Germany to Cerdic at Portsmouth. 3. The Scottish Kingdom of Albania erected. 1. Aesca the Son of Hengist who had been taken prisoner by uther-pendragon, was confined at London: Who yet shortly after escaped out of prison, and returned to his kingdom of Kent: Where being not like his Father, of a stirring spirit, he contented himself with what his Father had conquered, enjoying quietly the fruits of his labours. 2. As for Cerdicius who landed in Northfolk, after some years stay in those parts, he in the year five hundred sought a more commodious Seat in the Western parts of Britain. And being with his present forces unable to establish a kingdom there, he sent into Germany for new supplies: A. D. 50● so the year following there arrived a Germane captain called Port, A D. 58. Westmonast. hîc. with his two sons Bleda and Magla in two great ships furnished with soldiers who landed at a haven from him called Portsmouth, though Ptolemy affirms that the ancient Name of it, was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Great haven or port. Thus writes Matthew of Westminster. And Henry of Huntingdon adds, Huntingd. l. 2 that this happened in the seaventh year after Cerdicius his first coming. Moreover that upon his landing, a great clamour filled the whole Province: Insomuch as the British Governor and the whole multitude with great boldness, but without order set upon the Saxons, and were presently dispersed by them. 3. This year likewise whilst the Saxons daily made a progress in the Southern and more fertile Provinces of Britain, the Scots in the North laid a foundation of their New kingdom at the foot of the Mountain Grampius, which was called the Kingdom of Albany. ●p Vsser. in f. 6●0. am en. in Scot For so we read in the Annals of Tigernac an● is Writer, cited by Bishop Usher, where it is said, that Fergus the Son of Eric, with a Nation called Dalraids (or Dalreudins) possessed themselves of a part of Britain. And Camden likewise writes, That Fergus the Son of Eric of the seed of Chonare was the first who took on him the Title of King of Albany from Brun Albain to the Irish Sea. And the following Kings of the Seed of Fergus to Alpin the Son of Eochal raign'● in Brun Albain. This Nation, saith S. Beda, were called Dalreudini, from Reuda, under whose conduct they first came out of Ireland. XXIV. CHAP. XXIV. C. 1 2. &c Of S. Petroc: His Gests: And of S Coemgen. 8.9 Translation of the Relics of S. Petroc of S. Meven. 1. AS from Ireland many Holy men sought a retreat for their devotions in Britain: Vsser▪ in Indic. thron. ad A. D. 505. so there were not wanting some who from the same motives were induced, especially in these tumultuous times, to retire out of Britain into Ireland. Among which Bishop Usher exemplifies in S. Petroc, who being a stranger born in Britain lived in Ireland, where there was recommended to his care and instruction a youth of seven years old called Co●mgen or Kegnius; to be by him educated in learning and piety. Which Coëmgen was afterward Abbot of Glindelac. 2. S, Petroc was by Nation a Cambrian (not a Cimbrian, as by mistake is set down in the Gallican martyrologue.) He was born of Princely parentage in Wales: and saith the author of his life in Capgrave, from his infancy he did so well imitate the Faith and virtues of Saint Peter the Prince of the Apostles, that his name may seem to have been given him by Divine inspiration, A. D. 505. as if God had destined him also to be a Rock (Petra) upon which Truth would build the Church of Britain. When the Prince his Father was dead, the Nobles of the Country with the consent of the whole people were desirous he should succeed in the Royalty. But he neglecting worldly pomp, assumed with him sixty companions and with them entered into a Monastery, there undertaking a Monastical Profession. After some years spent there, he went into Ireland, where for the space of twenty years he addicted himself to the studies of literature and the holy Scriptures (There and then it was that the foresaid S. Coemgen was recommended by his parents to be instructed by him.) 3. Having in this space, Ap. Vss●r. f 564. saith Leland, heaped a great treasure of learning under the most perfect Teachers of that Island, he returned into Britain, and in the Province of Corinia, or Cornwall intended to employ for the benefit of others also that treasure. And to show that he had not all this while forgotten, much less deserted his Religious profession, he built there a Monastery, not many miles distant from the Severn shore near a town in those days called Loderic, and Laffenac, and afterwards from his name Petrocstow, at this day more contractedly Padstow. 4. At this time the Saxons under Cerdic had possessed themselves of that Province: And hence it is that the Narration of his gests follows thus in Capgrave: Assoon as S. Petroc with his Disciplis had left their ship and were landed there, Ca●grav. in P●roco. certain Reaper's then at work spoke rudely and bitterly to them: and among other contumelious speeches required them that their conductor S. Petroc should for the asswaging of their thirst cause a spring of fresh water to issue out of a rock there adjoining. This they said either in derision of them being strangers, or for a trial whether their sanctity was answerable to their Profession. Hereupon S. Petroc, who never refused those that asked any thing in his power, addressed his prayers to our Merciful Lord, and with his staff smiting the rock, immediately there gushed forth a spring of clear sweet water, which flows there to this day. 5. Those barbarous Pagans, utterly ignorant of Christian Religion, were astonished at this Miracle. And when the Holy servant of God asked them whether there were in that Province any one who professed the Christian Faith, they directed him to a certain Holy man called Samson, concerning whom they acquainted him, that he lead a solitary life, and exercised himself in corporal labours, fasting, watching and Prayers: and that he sustained life with no other thing but a small portion daily of barley bread. This it that Samson who first succeeded S. David in the See of Mersevia, and afterward was Bishop of Dole in Lesser Britain: concerning whom we shall treat in due place. Vsser ●. Int. Chronol. ad A. D. 542. 6. After thirty years' abode in this solitude, in which he is said to have instructed Credan, Medan and Dachant three of his principal Disciples illustrious for their learning and piety, he left his Monastery of Lodoric, and undertook a foreign pilgrimage, visiting Rome, and after that Jerusalem: From whence he is said to have proceeded as far as India, and to have spent seven years in the exercises of a contemplative life in a certain unknown Island of the Eastern Ocean. From which tedious voyage he at last returned home: and with twelve companions retired himself into a dry and barren solitude. The Prince of that part of Cornwall was called Tendur, a man of a fierce and savage nature. 7. His death in our Ecclesiastical monuments is referred to the year of Grace five hundred sixty four: And he was buried in the place now called Petrocstow or Padstow. In which town anciently was placed an Episcopal See: which was afterward translated to another town called Bodmin. The reason whereof seems to have been because the Body of S. Petroc which had first been simply and meanly buried at Padstow, was afterward transferred and honourably reposed at Bodnun. To which purpose we find this passage in Matthew of Westminster, W. 〈◊〉 4. ●. 905. Vss●r 〈…〉 Ha●pis●. c 27 〈…〉 The Bishops of Cornwall had their See at S. Petroc's of Bodmin (apud Sanctum Petrocum de Bodmini) for so the words are to be corrected, saith Bishop V●her And the same place was meant by Harpsfeild thus writing: The Monument of S. Petroc is in the City Bosuenna, the most noted town of Merchandise (Emporium) of Cornwall. 8. But the Relics of S. Petroc did not always rest at Bodmin: for from thence they w●re stolln, conveyed over sea into Lesser Britain, and reverently placed in the Monastery of S. Meven: but in the time of King Henry the second restored. Thus writes Roger Hoveden: Martin a Canon Regular of the Church of Bodmin by stealth took away the Body of S. Petroc, H●v●d A. 〈◊〉 and fled with it into Britain to the Abbey of S. Meven. Which theft having been discovered, Roger Prior of that Cathedral Church with the more ancient Canons of the Chapter addressed themselves to King Henry the Father, (for at that time he had made his son likewise King:) And from him they obtained a strict command to the Abbot and Convent of Saint Meven that without delay they should restore to Roger Prior of Bodmin the said Body of S. Petroc: Which if they refused, the King gave order to Roland of Dinant the Governor of Britain to take away the sacred Body by force, and give it to the said Roger. Assoon as the Abbot and Monks of S. Meven heard of these things, to prevent any damage to their Church, they restored the said Body entire and without any diminution to the foresaid Prior swearing withal upon the Holy Gospels and upon the Relics of certain Saints there, that it was the very same Body, unchanged and unempaired. 9 The reason why the Convent of S. Meven in lesser Britain were so desirous of the Relics of S. Petroc, was because S. Meven himself the Patron of that Monastery was born in our Britain, A. D. 508. as many other Saints besides from hence had fled thither, and were with great veneration honoured in the territory of S. Malo. Where likewise judicael Prince of the Armorici (or Lesser Britain) who was descended from our Britain, built the said Monastery. XXV. CH. XXV. CHAP. 1.2. etc. The battle between the Saxons and Britain's: and death of King uther-pendragon, or Natanleod. A D. 508. 1. THE five hundred and eighth year of our Lord was fatal to the Britain's by the death of their valiant King, slain in a battle against the Westsaxons. For thus writes the Noble Historian Ethelwerd, In the seaventh year afteir their arrival, Cerdic and his son Cenric slew Natanleod King of the Britain's, and with him five thousand of his soldiers. 2. Matthew of Westminster relates the same somewhat more expressly, M. Westm. A. D. 508. and withal signifies who this Natanleod was: for thus he writer, In the year of Grace five hundred and eight Cerdic and Kenric provoked the Britain's to a battle. At that time Uther King of the Britain's was sick in such extremity that he could not turn himself from one side to another in his bed. Wherefore he ordained Nathanlioth to be General of the British Army. Hence we may observe that Natanleod whom Ethelwerd calls King of the Britain's (and Henry of Huntingdon the great King (maximum Regem) is by Matthew of Westminster styled a General only, in the present exigency set over the Army. 3. In this uncertainty it seems most reasonable to prefer the authority of Ethelwerd, a more ancient Historian, who lived near these times, before that of Matthew of Westminster, grounded probably on the partiality of former British Writers, who were loath that posterity should know that their valiant King was slain by the Saxons, and therefore make him to overlive this battle eight years, and then to have died by poison. 4. The Conjecture therefore of the learned Bishop Usher deserves to be subscribed unto, who conceives this Natanleod to be no other than uther-pendragon: For thus he frames his discourse upon this subject: If in clearing the perplexed accounts of these ancient times, Vsser in Primord. f. 466. it may be permitted us to give our conjecture, since this Natanleod is by Fabius, Ethelwerd, Florentius of Worcester and all the Saxon Annals styled a King, it deserves to be considered whether any other can be meant here besides the than King of the Britain's Uther: whose proper British name was Natanleod, but afterward for his valiant exploits obtained the surname Uther, which in the British tongue signifies, terrible or admirable. In like manner in the Annotations added to Niniu● we read concerning his Son and successor Arthur that he was called Mab-Vther, which signifies the son of the terrible Prince, because from his childhood he was fierce and cruel. And the name Arthur being out of the British language interpreted, imports a terrible Bear, or, a iron mall, the which breaks the Lion's jaws. 5. And herewith well agrees the narration given by Henry of Huntingdom of this great battle: Huntingd. l. 2 which he thus describes: I am now to relate the battle sought by Nazaleod (so he calls Natanleod) the greatest King of the Britain's against Certic and Cinric his son, in the sixtieth year after the first coming of the Saxons. Nazaleod was a Prince of great fame, and withal of great pride: from whom that Province was called Nazaleoli, which afterward had the name of Certichs-ford. Nazaleod then gathered an Army out of all Britain: and Certic with his Son to enable themselves to encounter him had in so great danger obtained aid from Esca King of Kent, and Ella the potent King of the South-Saxons, as likewise from Port and his Son lately arrived: all which forces they divided into two main bodies, one of which was lead by Certic, and the other by his son Cinric. 6. When the Armies were joined in battle, King Nazaleod perceiving that the right wing of the Enemy's army conducted by Certic was much stronger than the other, he turned all his forces against it, conceiving it safest to destroy that which was strongest. He set upon them therefore with such violence, that he broke quite through them, threw down their Ensigns, forced Certic to fly, and made a great slaughter of his army: all which was done in a very short time. But Cinri● who conducted the left wing, seeing his Father's army routed, rushed vehemently on the backs of the Britain's whilst they pursued their enemies flying. By this means the combat became furious, insomuch as King Nazaleod was slain, and the Britain's forced to fly, of whom there fell five thousand: the rest saving themselves with their swiftness. Thus the Saxons obtained a great victory: so that for some years they were not disturbed by the Britain's: And moreover great multitudes of valiant soldiers came out of Germany to join with them. 7. This famous battle, as it were by agreement, fought between the entire forces of all the Saxons and Britain's for the Mastery, had utterly ruined the British state, had Natanleod or uther-pendragon left behind him a Successor of a courage less Heroical than his Son the famous King Arthur was: whose glorious Exploits we shall successively relate. The place of this combat was in the Province of the Belgae, now called Hampshire. THE ELEAVENTH BOOK OF THE CHURCH-HISTORY OF BRITAIN UNDER BRITISH KINGS. I. CHAP. I. CHAPTER. 1.2. etc. British fables of K. Arthur. 1. BEING to treat of the Successor of Nantaleod, or uther-pendragon, such mists are raised by the Writers of those times, A. D. 508. such diversity of conjectures are found in succeeding Historians concerning not the Gests only, but even the person of King Arthur, that I find myself unable to deliver any thing touching him which may satisfy myself, much less an intelligent and wary Reader. Now this difficulty and perplexity proceeds not for want, but excess of matter recorded of him, but recorded by Writers so impudently addicted to lying, and moved thereto out of a desire to perpetuate his fame, that they have almost extinguished his memory, and obliged posterity to consider him as a mere phantosime, created by the brainsick imaginations of ignorant British Bards, who endeavoured to recreate the minds of their miserable countrymen with singing the exploits of their famous Ancestors, not considering that those very Songs cast a lasting blot upon the Hearers, showing the Britain's of those times to have been of so mean and lost spirits, that being conducted by such Heroës, they were yet unable to resist their Enemies. 2. That there was such a Prince as Arthur, cannot reasonably be questioned, as neither that in defence of his country he became illustrious by many victories against the Saxons: But as touching his Exploits pretended to be performed by him out of Britain, his conquering of Provinces and Kingdoms abroad, his Round Table, and feigned Knights belonging to it, these and the like impossible fables we leave to the dreaming Bards the inventours, and their credulous believers the ignorant Britain's. 3. But that this Arthur was not successor of Uther, Malbranc. in Morin. l. ●. c. 36. a learned French Antiquary Malbranc confidently enough affirms, and from a wrong transcribed passage of Gildas, will needs confound him with Aurelius Ambrose, whose Father, not Brother, according to him was uther-pendragon. 4. Notwithstanding the consent of our ancient Historians, and those the most prudent and faithful in their Narrations puts it out of question that Arthur was the Son of Uther, A. D. 508. and Nephew of Ambrose, and that after the death of his Father slain by the West Saxons he succeeded his Father in the Throne of Britain. 5. As touching his Birth and descent, some Writers report that his Father Uther falling in love with the Wife of Gorlois Duke of Cornwall called Igerna, and by flatteries and subtlety having gained her affection, for say they, by Merlin's Magical skill he was transformed into the shape of her husband, of her he begot Arthur. But his virtues, piety and courage, wonderfully prospered by Almighty God, are strong proofs that his birth was not so infamous. 6. A more sober account is given of him in the Antiquities of Glastonbury written by john a Monk and Adam of Domerham, where we read this passage, Vther-Pendragon the Brother of Ambrose dying by poison in the tenth year after the coming of Cerdic the West-Saxon, Antiq. Gl●st. his Son Arthur, a youth of fifteen years began to rule over the Britain's. His Mother's name was Igerna, and he was born in a Castle of Cornwall called Tintagel. In which Narration we find no aspersion cast on his Birth: Though it be not very credibile which follows in the same Antiquities that by his Mother he was descended from a Nephew of Saint joseph of Arimathea called He●anis. And whereas he is saved to be no more than fifteen years of age when his Father died, that suits not with what was before related from Malmsburiensis, That Ambrose repressed the insolence of the Saxons by the courageous exploits of Warlike Prince Arthur. So that he could be no less than twenty years old at the year of Grace four hundred ninety three: By which account since generally our Writers assign twenty six years to his Reign, and agree that he died in the year five hundred forty two, his death will happen when he was seaventy years old. II. CHAP. II. CHAP. 1.2.3. Prince Arthur fights against the Picts: and kills Huel. 1. ARthur was not present in the Army when his Father Uther was slain: For at the same time he had employment enough to oppose the eruptions of the Picts in the Northern parts of Britain. And for this reason probably it is that in the Annals of the Saxons there is no mention of him: the design of which Annals being to relate the encounters between them and the Britain's, and their own almost uninterrupted conquests, they neglected the affairs intervening between the Britain's and Picts. A. D. 503. 2. Now at that time lived a King of the Picts, by some writers called Navu●, by others Can, happy in a fruitful offspring, for he had four and twenty children. Of which the Eldest was called Howel or Huel, a Prince of invincible courage, who would by no means acknowledge any subjection to Britain: into which faction he drew all the rest of his Brethren, excepting only S. Gildas surnamed Albanius, who was one of them, and bore a particular affection to Prince Arthur. 3. The said Huel being of a restless spirit, Caradoc. in vit. S. Gilaae. made frequent inroads into Britain, as we read in the life of S. Gildas, written by Caradoc a considerable British Historian: And so cruelly did he wast the Country that the British King sent Prince Arthur with a numerous Army, who began a most furious war against the bold young man: And after many defeats given him, he never left pursuing him till at last compelling him to fight in a certain Island called Mynau, he slew him. III. CHAP. III. CHAM 1.2. etc. Of S. Gildas Albanius: and his Gests. 7.6. Melvas' a British Prince steals away K. Arthur's wife. 1. HAving upon occasion of King Arthur's war against the Picts made mention of S. Gildas Albanius, it will be seasonable in this place to relate briefly his Gests, as we find them sprinkled in several ancient Monuments. We have already signified that he is to be distinguished from another of that name, called Gildas Sapiens, and Gildas Historicus, who was younger than he, though contemporary to him, of whom we shall treat hereafter. Yet their agreement in the same name, and in several good qualities hath been the cause that in some Writers they are confounded together, and the titles of Sapiens and Historicus have been attributed also to this elder Saint Gildas, who likewise by the testimony of Pits did write the life and Gests of S. German and S. Lupus, and also a History of the British Kings, and other Treatises besides, which are now lost. 2. This Elder S. Gildas, Capgr●v. in S. Gild. as we read in his life conserved by Capgrave, was the Son of Can King of Albania. In his childhood being of an excellent disposition, he was carefully instructed in literature, wherein he proffited wonderfully. Afterward he was sent into Gaul, that there having greater advantages for increasing in knowledge, he might attain to higher perfection. There he abode seven years, after which he returned into Britain, furnished not only with ●earning, A. D. 510. but abundance of Books also, a ●●re treasure in his rude country. And the report of his eminent learning being spread abroad, many flocked to him from all quarters, to be instructed by him. 3. But he was more diligent to enrich himself with virtue and piety, than knowledge: So that none could be found in all those regions comparable to him, in assiduous prayers, mortifications, fasting and wearing sackcloth. He wholly abstained from flesh, contenting himself with barley bread and herbs, with which he mixed ashes to abate the pleasure which his taste might take in his food: and his drink was pure water from the fountain. He would ordinarily at midnight plunge himself in the river for mortification, and spend the rest of the night in Prayer. By these austerities he became so lean, that he looked as if he had been in a fever. Whatsoever was bestowed on him by rich men, he presently distributed to the poor. 4. Being thus qualified his Charity drew him out of his own country into Ireland, where the Gospel of Christ was not so well settled. There he spent many years in instructing that Nation. But being informed that in the more Northern parts of his own country Gentilism was generally professed, and those few Christians which lived there were poisoned with many Heresies, he returned thither. And being throughly furnished with the Spiritual Armour of God, he demonstrated to the Pagans that the supposed Deities worshipped by them were nothing but the inventions of impious men: and to the Heretics, that what they believed was contrary to Divine Truth revealed to God's Church. By these means he brought the Pagans to destroy their Idols and profane Temples, to receive Baptism, and erect Churches to the Honour of the true God: and the Heretics he reduced into the bosom of the Catholic Church▪ Now to make his preaching more effectual, our Lord gave him a plentiful Grace to heal the sick, to give light to the blind, to cure the deaf, to cleanse the leprous and such as were possessed by the Devil, and to make the lame to walk, etc. Thus by his preaching confirmed with frequent miracles the true Faith was spread through all those Provinces, to the unexpressible joy of S. Gildas, who ceased not to give thanks to our Lord for his infinite mercies to those poor people. 5. The Author of his life in Capgrave relates how after this he traveled to Rome. But such a journey not suiting with his old age, it is more probable that it was undertaken in his younger years when he lived in Gaul. Others write more reasonably that after this employment he was invited by the Holy Abbot Saint Cadocus to take care and preside over the Studies of many young Scholars in the Academy of Lancarvan, where he continued only one year, A. D. 512. leaving there, saith Bishop Usher, 〈…〉 Chronolog. A. D. 5●8. a Book of the four Evangelists transcribed by himself. 6. Saint Gildas having ended the year of his President-ship, A D. 509. Id. abide. C●radocan vitâ. S. Cado. when his Scholars also retired from their studies, withdrew himself into a certain Island; as the Holy Abbot Cadocus likewise did into another: the Islands names were Ronech and Echni. Whilst Saint Gildas there attended to Prayer and Mortification, certain Pirates from the Isles of Orkney robbed him of his Vtensiles, and carried captive away those which attended him. For which cause in great affliction he passed over to Glastonbury. 7. At this time Melvas a British Prince reigned in the Province of Somerset (in Aestiva regione) called by the Britain's Glad-arhaf. A. D. 510. This Melvas had stolln away Guinivera, wife to King Arthur, concealing her in the Isle of Glastonbury, esteemed most secure, both for the fenny situation and Religion also of the place. Hereupon King Arthur assembled a mighty army out of Cornwall and Devonshire. (Dibuenum) and encompassed the Island. The two Kings being ready to a battle, the Abbot of Glastonbury, attended by S. Gildas and all the Clergy came between the two Armies, and by persuasions induced Melvas to restore Queen Guinevera to her husband. Which being performed, peace ensued, and both the Kings bestowed great immunities and possessions on the Monastery. 8. After this Saint Gildas, with the Abbot's permission, retired again to an Eremitical solitude on the bank of the River Axus, near Glastonbury, where he built a Church, consecrating it to the Blessed Trinity, and there spent his time in Prayer, Fasting and other austerities. Whose Sanctity was so exemplar, that many came from the farthest parts of Britain to visit him, and take Spiritual counsel from him. 9 Two years being thus devoutly employed, A. D. 512. Ap. C●●grav. in S. Gild. he fell into a sickness (saith john of Tinmouth) and knowing that his death approached, he called to him the Abbot of Glastonbury, and requesied of him that his body might be buried in the Church of his Monastery. To which the Abbot readily condescended▪ So the Holy man dying on the fourth day before the Calends of February, many saw an Angelical splendour about his Sacred Body, which yielded a most pleasant odour. And after a solemn recommendation of his soul with many tears of the Religious, his Sacred body was carried with great honour to the Church, and there buried in the midst of the pavement of the ancient Church, in the year of Grace five hundred and twelve, 10. What is here related, agrees to the Ancient Monuments also of Glastonbury, where he is styled Historicus neque insulsus neque infacetus, for the causes before declared. And most of these particulars of his life are confirmed by a large Character given of him in the Gallican martyrologue: Where is declared that being during his childhood sent into France, he was recommended to the instructions of S. Iltutus, Martyr. Gal. ●9. Ianu. a Disciple of S. German of Paris (or rather of Auxerre.) And again that his voyage into Ireland was to root out many heresies sprung up among the late converted Christians, and to reform many vices and unlawful customs. Also that the Heresy opposed by him in the most Northern parts of Britain was that of Pelagianism especially. But whereas it is there added, that in his old age he went over into Lesser Britain, and died there in the territory of Ruy, and was honourably buried in the Church of Vannes: this contradicts generally our British Authors. Most probable it is, that when the Saxons infested our Western Provinces, his Sacred Relics were translated into Lesser Britain, and reposed in the Great Church of the City of Vannes, where he is to this day venerated as Patron of that City. 11. There seems to be an Error in our English martyrologue, which on the same day with that of the Gallican▪ commemorats S. Gildas Confessor and Abbot of Bangor in North-wales: whose Character exactly agrees with the same here described: and therefore probably by mistake is confounded with this S. Gildas Albanius. But whereas that pretended Gildas Abbot of Bangor is said to have died in the year of our Lord five-hundred eighty and one, which is likewise affirmed of the younger Gildas the Historian, surnamed Badonicus; this argues a second error and confusion. The like whereof is found in the Author of S. Gildas his life, late published out of ancient Manuscripts belonging to the Monastery of Fleury in France, by joannes à Bosco. 12. To conclude, out of the same ancient Manuscripts we may collect the precise Territory in which S. Gildas Albanius was born. For as they are quoted by Bishop Usher, we there read this passage, Blessed S. Gildas was born in the most fruitful Region called Arecluta. His Father was named Caun, a most Noble and Catholic person. From his very childhood he desired with the whole affection of his mind to follow Christ. Now this Region Arecluta being a part of Britain, took its name from a certain River named Clut, by which the greatest part of it is watered. By which description it appears that the Region dignified with the birth of S. Gildas is the same which is called Argyle (Argathelia,) and that the River Clut is that which anciently was called Glotta and Cluida, which Northward was the bound of the British Provinces under the Roman jurisdiction, beyond which lived the Caledonians, etc. IV. CHAP. A. D. 515. IV. CHAP. 1. New supplies of Saxons: their Victory over the Britain's. 2.3. Ella King of the South-Saxons dying: his Son Cissa Succeeds: the founder of Chichester, etc. 1. IN the sixth year after the battle, wherein Nazaleod, A. D. 514. Huntingd. l. 2 or Uther, was slain, saith Henry of Huntingdon, new supplies out of Germany came to the Saxons in Britain, for Stuff and Whitgar Nephews of Cerdic, with three ships landed at Certic-shore. And very early in the morning the Britain's ranged their armies in very good order against them. The Sun then arising cast its beams upon their armour, and reflecting thence partly from the mountains, and partly from below in the valleys, struck a great terror into the Saxons. But when they came to fight, the Britain's were quickly put to flight, be cause God despised them. By this victory the Saxons gained a great extent of land, and Cerdic became terrible to them, insomuch as he marched whithersoever he pleased without control. 2. The year following Ella King of the South-Saxons dying, A. D. 515. his Son Cissa succeeded. Ella whilst he lived, though his territories were narrow, yet was for his courage esteemed the most potent of all the Saxon Princes, insomuch as according to Huntingdon, he held in his power all the rights of the Angli: Id. ib. and their Princes, Nobles and Military officers had a dependence on him. But this lasted no long time, for it was shortly after transferred on Cerdic the West-Saxon, whose Kingdom though not yet begun, yet the foundations of it were laid by his last Victory. 3. Cissa the Son of Ella, being of a milder spirit, contented himself with enjoying his own little Kingdom, without extending his power abroad. He employed his time in exercises of peace, especially building and fortifying of Cities. In two of which he left the memory and footsteps of his own name, Chichester and Cisbury in the Province of Sussex. Concerning which Camden thus writes, Camden. in sussex. Chichester is a large City compassed with walls by Cissa the second Saxon Prince of that Province, who succeeded his Father Ella. From this Cissa it takes its name. So likewise did another town called Cisbury. Now this Cissa together with his Father Ella and Brother Cimen, landed in a port of that Province called therefore Cimenshore. A. D. 514. V. CHAP. V. CHAP. 1.2. etc. S. Kentigern, his Birth, etc. A. D. 514. 1. THE same year in which Cerdic obtained an illustrious Victory against the Britain's, was yet more signalised with the Birth of the famous British Bishop Saint Kentigern. Whose Nativity, admirable for the strangeness of it, since it is celebrated by many ancient Writers, must not here be omitted. This year is assigned thereto by Bishop Usher in his Chronological Index, Usher in jud. Chronolog. where his Mother is said to have been Thenis the daughter of Loath King of Pict-land, and of Anna the daughter of Uther Pendragon: Whence it follows that he was Nephew to King Arthur by his Sister. It is not known who was his Father: yet some suppose Eugenius the third of that name King of the Scots. 2. john of Tinmouth an Ancient Historian cited by Capgrave thus relates his original. Ap. Capgrav. in vitâ K●n●●gern. A certain King in the Northern parts of Britain, who was a Pagan, begot of his wife a very beautiful daughter. She having frequently been a hearer of Sermons preached by the servants of God, obtained the Grace to believe his Truth, and renounce the worshipping of Idols. And though she had not yet been purified with the Sacrament of Baptism, yet she was diligent in observing Gods commandments with an humble and devout mind, being much addicted to prayer and Almsgiving and other Duties of Ecclesiastical Discipline, as much as the fear of incensing her Father would permit. She bore so great devotion to the fruitful Virginity and integrity of the Blessed Virgin Mary, that moved with a womanish presumption she begged of our Lord that she might in some measure imitate her in her Conception and birth. At length as she thought she obtained her desire, for she found herself with child. Now it is not to be conceived that this happened without the embrace: of a man: notwithstanding who that man was, or in what manner and when this was done, she oft protested, and with oaths confirmed it that she was utterly ignorant. 3. Her Father perceiving this, and not being able either by fair speeches or threatenings to wrest from her who was the Father of the Child, for she seriously protested that she had never suffered the unlawful embraces of any man: hereupon in a great rage he determined to execute upon her the law established by his ancestors, by which it was enacted that whatsoever young maid should be with child by fornication in her father's house should be thrown down headlong from the top of a high mountain, and the person corrupting her, should lose his head. 4. In conformity therefore to this Law the young woman was placed on the highest point of a Mountain in that country called Dunpelder, from thence to be thrown down and torn in pieces. A. D. 515 She therefore with deep sighs, looking up to heaven implored the mercy and help of her Redeemer, holding up her hands and shedding many tears. After this she was cast down: but by the fall was neither bruised, nor received the least harm: but sliding down easily and slowly came safe to the bottom. 5. The Pagans who were present ascribed this deliverance 〈…〉 magical enchantments of Christians, and therefore with the King's consent they carried her several miles into the Sea, and there left her destitute of all human help in a small Boat made of leather and without any oars. But he who commands the winds and the Sea was her Protector: for by his power the Boat was carried straight to a far distant haven with greater swiftness, than either rowers or sails could have driven her. Being arrived there, the young Lady went out of the Boat, and presently after in a place called Collenros her throws of childbirth coming upon her, she without the assistance of a Midwife was safely delivered of a Son. Now the place here called Colenros is probably the same which Saint Beda calls Coludi, and Ptolemy Colania in the Province of Laudon. So that Pits, from I know not what Author, erroneously makes the place of S. Kentigern's birth to have been S. Asaph's in Flintshire, formerly called Elqua. The ground of which Error seems to have been, because afterward he was Bishop and built a Monastery there, from whence he is by the Centuriators of Magdeburg called Elicius. 6. But whatsoever his Surname was, his proper name was given him by S. Servanus: For thus it follows in Tinmouths' narration: The next morning Saint Servanus came to the place, Ibid. and seeing the desolate Mother with her infant, he said in his country's language, Mochohe, Mochohe, that is, my beloved child, my beloved child, Blessed art thou who art come in the name of our Lord. He took them therefore into his care, nourished and baptised them, calling the Mother Thanen, and the child Kient●ern, that is, Chief Lord. The child being of a towardly disposition proffited much in learning and virtue, and was beloved by S. Servanus beyond all his companions, insomuch as usually he called him Munghu, which signifies one dearly beloved. By which name to this day, Usher in Primord. f. 684. saith Bishop Usher, the Scots call S. Kentigern. Thus far the Nativity and Name of this Holy man. After five and twenty years, when he was consecrated Bishop of Glasco, more will be said of him. A. D. 516. VI CHAP. VI CHAP. 1. King Arthur crowned. 2.3. Of the Isle of Berdesey. 4.5. etc. Twelve Victories gained by K. Arthur. 1. THE continual troubles caused by the Saxons through all the quarters of Britain, would not allow King Arthur to solemnise his Coronation till eight years after his Father's death. Which Ceremony was magnificently performed in the year of Grace five hundred and sixteen in a general Assembly of the Bishops and Nobles at the City Ca●r-leon. And S. Dubricius Bishop of that City set the Crown on his head. 2. After this the said Holy Bishop being very aged retired into a certain Island in North-wales called by Ptolemy, Edri, by Pliny, Adros, Camden. de ●ns●●is Brit. in Berdsey. by the Britain's, Enhly, and by the English, Berdsey. Which Island, saith Camden, was inhabited by so many Saints, that besides Dubricius and Merlin the Caledonian, no fewer than twenty thousand holy men were buried there, as ancient Records inform us. 3. Concerning this Island we read in the Life of Aelgar, saith Bishop Usher, that it was called by the Britain's the Rome of Britain, Vsser. in Primo●d. f. 527. for the distance of it, the difficulty of the passage, likewise the Sanctity and security of it: the Sanctity, since twenty thousand bodies of Saints are there venerated as Martyrs: And the security, it being on all sides compassed with the Sea. Whence appears the esteem that the Britain's had then of Rome, which argues that between them there was an agreement in Religion. 4. The Exploits of King Arthur after his Coronation are thus recorded by Florilegus: At that time, Floril●g ad A. D. 516. saith he, the Saxons invited more of their Countrymen out of Germany: And under the Conduct of Colgrin they subdued all that part reaches of Britain which from Humber (●● Mar● Cantanensium) to the Sea of Cathanes. Whereof as soon as King Arthur was informed he marched with an Army toward York, which was then held by the Saxons. Colgrin assoon as he heard of King Arthur's approach met him with a great multitude near the River Duglus (in Lancashire) and coming to a battle, Colgrin was put to flight, and was pursued by King Arthur to York. Now Baldulph the Brother of Colgrin at the same time lay with some forces toward the Sea, expecting the coming of the Saxons. He intended to make an irruption by night upon King Arthur's Army. But the King being admonished hereof by Spies, sent Cador Duke of Cornwall with six hundred horse and three thousand foot to intercept the Saxons: Who setting on them unexpectedly, killed great numbers of them, and compelled the rest to fly. 5. Whilst King Arthur diligently pursued the siege of York, A. D. 5●8. there arrived the next year in the Northern parts a famous Germane Captain called Cheldric with seven hundred boats, Id●m. ●● A. D. 517. who landed in Albania. The Britain's therefore were afraid to encounter such great multitudes. Whereupon King Arthur was compelled to leave the Siege of York, and retired with his army to London. Where taking counsel of his friends, he sent messengers into Lesser britain to King Hoel to inform him of the calamity of this Island. Now Hoel was Nephew of King Arthur by his sister. Therefore hearing of his Uncle's danger, he commanded a great Army to be gathered, and with fifteen thousand men, having a prosperous wind, he landed safely in the haven of Hamon: where with great honour and joy he was received by King Arthur. 6. With these new forces encouraged he gained the next year two famous victories against the Saxons. Huntingd. l 2 The former, saith Huntingdon, near the River called Bassas: The latter in the wood of Chelidon. Both these battles were fought in Lincolnshire, near to the chei● City whereof Ninius places the wood called Cathcoit Calydon. Westmon. l. ●●. And Matthew of Westminster writing of this second victory, saith that the Britain's made near Lincoln a great slaughter of the Saxons, of whom no fewer than six thousand were slain: And the remainders flying to the forest of Caledon were pursued by King Arthur, who commanded the trees to be hewed down, and laid athwart to hinder their escape: By which means the Saxons being enclosed, and reduced to extreme famine, begged leave to depart the Kingdom, leaving all their spoils behind them. By this Exploit of King Arthur the Saxons were expelled out of the middle Provinces of Britain: Whereas in the Western parts they grew more powerful, insomuch as the year following Cerdicius framed there an established Kingdom. 7. Those Historians who relate the Heroical Gests of King Arthur, to equal him with Hercules, mention principally twelve great Battles fought, and as many victories gained by him upon the Saxons: Of which these two last are accounted the sixth and seaventh. It suffices as to my present design, though I be not curiously exact in adhering to that computation, and assigning the proper time and manner of each in order. 8. Another Victory, called by Huntingdon the eighth, though the year be not mentioned, was gained against those barbarous Enemies near the Castle called Guinnion. Huntingd. l. ●. In that battle King Arthur carried upon his shoulders the Image of the Blessed Virgin-Mother of God: and all that day by the virtue and power of our Lord jesus Christ and S. Marry his Mother the Saxons were compelled to fly, and perished with a great slaughter. The succeeding exploits of this famous King shall briefly follow in their due place. A. D. 516. VII. CH. VII. CHAP. 1.2. etc. Of Saints in Wales: of S Daniel Bishop of Bangor. 1. WHilst most of the Provinces of that part of Britain afterward called England, were thus miserably disquieted, the Western parts, since called Wales, enjoyed great repose, and were illustrated by far more glorious Exploits of great numbers of Saints who flourished there: Such were S. Dubricius, S. Samson, S. David, S. Thelian, S. Kined, S. Paternus, S. Daniel, S. justinian. etc. Some of these have been already mentioned, and more of their Gests will follow. 2. As touching S. Daniel he is reported by Bishop Usher from Bale to have instituted a College or Monastery of the Apostolic order for the sacred Exercices of learned and pious men. Vsser. in Ind. Chronol. A. D. 516. The place where this College was founded was in Arvonia the country of the Venedati, not far from the strait where men pass into the Isle of Anglesey out of Wales: which College he called the Port or Haven. And the time of this new Erection was the year of our Lord five hundred and Sixteen. In the same place not long after Malgo Conan built a City, which for the beauty of its situation he called Bancor, or Bangor, where likewise was the seat of a Bishop, in which this S. Daniel was the first who sat. So that it is a mistake in B. Godwin affirming that before the times of the Normans there had been no Bishop there. 3. This City of Bangor was a place distinct from the famous Monastery of that name, though Malmsburiensis confounds them together. True it is that in both places there was a Monastery: But this was seated in the Province called Arvonia, now Caernarvon upon the River Menai dividing it from Anglesey: Whereas the other was in Flintshire. Again this Monastery was first erected by S. Daniel; whereas the other was extant even in the infancy of Christianity under King Lucius, as hath been shown. In both of them there lived Monks, called by Bale (Apostolici ordinis viri) men of the Order Apostolical, because in imitation of the Apostles they practised self-abnegation and a renouncing of temporal possessions. 4. This Holy man Daniel, saith Pits from Leland, was joined with S. Dubricius and David in confuting and condemning the Pelagian Heresy, for which purpose he was present at the Synod of Brevi. He died in the same year of Grace five hundred forty four in which the holy Bishop S. David died. And he was buried in the Isle of Berdesey, called the Rome of Britain, for the multitude of Saints there living and buried▪ in which regard, saith B. Usher, it is still in the Welsh language called Your ugain mil Saint. Martyrol. Augl. 10. Decemb. He is commemorated in our ancient martyrologue on the tenth of December. Who succeeded him in that Bishopric it does not appear. VIII. CHAP. VIII. CH. 1. 2. etc. Of S. justinian: his Gests▪ 1. THere were at this time two other Saints, which though by birth strangers, yet challenge a place in this History, because they illustrated Britain with their miracles and Sanctity: those were S. justinian, ad S. Pattern. 2. As touching S. justinian, john of Tinmouth who wrote his life extant in Capgrave, Ap. Capgrav. in justiniano's. relates that he took his Original from a Noble family in Lesser Britain, where having spent his youth in the study of Learning, he received the Order of priesthood: and by a divine Oracle was commanded to forsake his country. Whereupon taking with him certain companions they adventured to sea in a boat covered with leather, praying earnestly to God that he would so direct their course that they might come to a solitude commodious for the Exercises of a Spiritual life. At length they landed in a Province called Cormer: Where they abode a certain time, during which many began to repair to the Holy man, desirous to partake of his Instructions. Not long after he received a second command from God to reliquish that place. Whereupon entering his boat and committing himself to the Sea and winds, he landed in an Island than called Lemeney, in which Honorious a devout son of King Thefriauc then lived a mortified holy life, having preferred poverty, and a free attendance on God before all worldly contentments. By him S. justinian was received with great benignity, who seeing the fervour of his piety, offered the same mansion to him, to the end he might without any distraction be vigilant in gaining souls to our Lord. But this offer S. justinian would not accept, but upon this condition, that S. Honorius his sister and a maid attending on her might no longer abide in the same Island. This scrupulousness of the holy man was derided by certain unbeleivers there, but S. Honorius to enjoy his devout instructions and conversation complied with his desire, and sent his Sister away into a remote region. 3. After this very many repaired to him to be instructed in the Christian Faith and piety, who returned sufficiently enlightened both to find the way of salvation themselves, and to teach it to others. Now when the same of so great a Saint came to the knowledge of S. David, he sent Messengers to him, earnestly and humbly entreating him to come to him. To whom he condescended without delay, and was with great honour received by him. Being come S. David chose him for his Confessor, and under God the chief director of his soul: and withal granted to him and the devout Brethren who lived with him the mansions which he had chosen both in the Island and adjoining continent. 4. In consequence hereto the Author of his life relates at large the envy and malice with which the Enemy of mankind impugned the devout and mortified life of this Holy man seeking to interrupt it by several and frequent illusions, & by suggesting scandalous lies concerning him. But in conclusion, saith he, when the Devil saw himself every way vanquished by the Holy man, and that neither by violent assaults, nor malicious suggestions he could withdraw him from the service of God: he attempted other arts and guileful machinations: For he infused the poison of his malice into the hearts of three of the Holy man's servants. Insomuch as they having been reproved by him for their idleness and mispending the time, they were ●●●sta●'d with fury against him, insomuch as 〈◊〉 upon him they threw him to the ground, and most cruelly cut off his head. But in the place where the sacred Head fell to the ground a fountain of pure water presently flowed, by drinking of which in following times many were miraculously restore to health. 5 But Miracles greater than these immediately succeeded his death. For the Body of the Blessed Martyr presently rose, and taking the head between the two arms, went down to the seashore, and walking thence on the sea passed over to the port called by his name: and being arrived in the place where a Church is now built to his Memory, it fell down, and was there buried by Saint David with spiritual Hymns and Canticles. In which Church our Lord vouchsafes frequently to attest the sanctity of his servant by many miracles. Martyrol. Angl. 23. A●g. His Commemoration is on the three and twentieth of August. 6. The Island in this Narration called Lemency is the same, Camden. in Insul. Brita●●n saith Camden, which Pliny calls Silimnum, and Ptolemy Lim●s: and which in English hath obtained a new Name being called Ramsey. It lies opposite and in sight of Menevia the Episcopal seat of Saint David: and it was in former ages famous by the death of a Holy man called justinian, who arriving there from Lesser Britain in this age abounding with Saints, lived many years a solitary life continually united to God: but was at last murdered by his servants, and inscribed in the Catalogue of Martyrs. IX. CH. IX. CHAP. 1.2 etc. Of Saint Paternus, Abbot and Bishop. A. D. 516. 1. THE sanctity of S. Dubricius and S. David, etc. drew into Britain from foreign parts also Saint Paternus a devout young man in the year of Grace five hundred and sixteen, Vsser. in Ind Chronol. Ap. ●apgrav in S. Paterno. saith B. Usher, together with eight hundred forty seven Monks, which accompanied him: These fixed themselves in a place called Mauritania: and there S. Pattern built a Church and Monastery, in which he placed the Monks under an Oeconomus a Provost and a Dean: A. D. 518 Thus we read in the life of S. Paternus extant in Capgrave. 2. But in what part of Britain may we find a place called Mauritania? In all probability that name proceeds from the Writers mistake, being put for that Church which in the Province of the Dimetae, or West Wales was dedicated to the honour of Saint Paternus, and is called lan Pattern Vaur, or as the Britain's pronounce it, lan Pattern Maur, from which last word seems to be derived the Name Mauritania. 3. The Monastery planted there by S. Paternus seems to have sent abroad many Colonies of Religious men into the Province: for we read in Capgrave that S. Paternus built Monasteries and Churches through all the Region called Ceretica, now Cardiganshire. As for the Church here called Mauritania, it was also an Episcopal See, Ibid. in which S. Paternus himself first sat, as we find in the life of S. Sulgen born there▪ and described in verse, Ap. Vss●. in Primord ●●● Ve●ant. ●●. l. 7 Epig. ●● & l. ●. ● pig● 52. cited by B. Vsher. Venantius Fortunatus likewise a famous Poet of this age celebrates the memory of S. Paternus in both qualities, both as an Abbot and a Bishop. 4. After one and twenty years spent by S. Paternus in governing the See erected by himself, and from him named Paternensis, he was by Prince Caradoc recalled into his own Native country of Lesser Britain, where he was made Bishop of the Church of Vannes, having left his Successor in his former Bishopric one named Kinoc. There was also another Saint Paternus Bishop of Auuranches in France (Abrincae Ecclesiae) many of whose Gests are by our Historians ascribed to this S. Paternus. The Memory the former is celebrated in the Gallican martyrologue on the sixteenth of May: whereas that of our present Saint is commemorated the day preceding. Some doubt may be made whether this were the same Paternus who subscribed the Synod of Paris assembled in the year of Grace five hundred fifty nine. X. CHAP. X. CHAP. 1. etc. Of S. Darerca Sister to S. Patrick: And her children S. Rioch, S. Menni, S. Sechnal, and S. Auxilius. 1. THE Irish Historians refer to the year of Grace five hundred and eighteen the death of S. Darerca sister of S. Patrick, A. D. 518. and born likewise in Britain, from whence she repaired to her Brother in Ireland. She was by another name called Monynni, and erroneously confounded by some Writers with S. Moduenna a Holy Virgin, of whom hereafter. 2. S. Darerca was a married woman, and by two husbands enriched the Church with a numerous and holy off spring. By her husband named Conis she is said to have brought forth three children, Ap. Vsser. in Primor. ●. 525. Mel, Rioch and Menni▪ all which accompanied S. Patrick in his journeys and preaching: and in several places were exalted to the Episcopal function. 3. Concerning S. Rioch we read in jocelin, that he was by Nation a Britain, jocelin. in vi●. S. Patricij. near kinsman to the Holy Bishop S. Patrick: that he was a Deacon (when he attended S. Patrick into Ireland) and that in beauty and comeliness of body he excelled all others of that Nation. But the beauty of his soul was much more valuable. He seems to have been ordained Bishop by S. Patrick, and to have fixed his Seat in a small Island, Bed. l. 4. c. 4. which according to S Beda's description is situated at some good distance from the Western coasts of Ireland, and in the Scottish (that is, Irish) tongue is called Inis-bounide, or The Isle of the White Calf In this Island S Colman in succeeding times built a Monastery, inhabited in common both by English and scott's and vainly sought for in modern Scotland by Dempster. 4. In the Ecclesiastical Annals of Ireland many things are related touching other Sons of S. Darerca famous for their Sanctity But in this place we will only take notice of two, more illustrious than the rest. The former is vulgarly called Sechnallus, in Latin Secundinus: And he it was who wrote the Alphabetical Hymn in praise of S. Patrick. The others name was Auxilius, who was by S. Patrick ordained Bishop of the Province of Leinster (Laginensium:) and who▪ (as we read in the Tripartite Work quoted by B Usher) after many miracles wrought by him, Ap. Vser. l. Primor. ●. 827. ended his holy life in his own City, called Cealusalli, seated in the plains of Leinster. XI. CHAP. XI. CHAP. 1.2. etc. A Welsh Synod: to which S. David is brought: who preaches. 5 etc. S David's Monasteries: his Monastical Instituts. 1. IN the year of Grace five hundred and nineteen there was assembled a British Synod: the occasion and order whereof is thus described by Giraldus Cambrensis in the life of Saint David: Ap. Vsser. in Prim. f. 474. The detestable Heresy of the ●elagians which by S. Germanus Bishop of Auxerre and Saint Lupus Bishop of Troy's had been extinguished, now again being revived to the ruin of the Catholic Faith, gave occasion of collecting a general Synod of all Cambria. An Assembly therefore being gathered at Brevy in the Province of Cardigan (in Ceretica Regione) of Bishops, Abbots, and other Religious men of several Orders, at which were present likewise divers Noble men and other Lay-people out of the whole country, A. D. 519. many Exhortations and Sermons were made by several persons in the pullick audience to con●ute the 〈◊〉 Heresy. But the people were so deeply and m●●i●ably poisoned generally there with, that no reasons or persuasions could reduce them to the right path of Catholic Faith. At length therefore Paulin a Bishop, with whom S. David had in his youth studied the literal Sciences, earnestly persuaded the Fathers there present that some persons should be sent in the name of the Synod to the said ●aint David lately consecrated. Bishop by the Patriarch, a 〈◊〉, discreet and eloquent man, to desire him to afford his presence and assistance to God's Church now in danger to be corrupted by Heresy. Hereupon Messengers were sent accordingly, once and again: but could not persuade him to come. For the Holy man was so 〈◊〉 taken up with Contemplation, that he could not attend to external or secular matters, unless some very ●●gent necessity compelled him. At last therefore there were sent to him two Holy men of greatest authority, to wit, Daniel and Dubricius. 2. By the entreaties or command of these two Holy Bishops S. David was at last brought to the Synod: Ap. Capgrav. in vita ●. Da●vid And what followed is thus related by Capgrave: When all the Fathers assembled enjoined S. David to preach, he commanded a child which attended him and had lately been restored to life by him, ●●●spread a Napkin under his feet: And standing upon it, he began to expound the Gospel and the Law to the Auditory. All the while that his oration continued, a snow-white Dove descending from heaven sat upon his shoulders: and moreover the earth on which he stood raised itself under him, till it became a hill, from whence his voice like a trumpet was clearly ●eard and understood by all, both near and far off. On the top of which 〈◊〉 a Church was afterward built, which remains to this day. 3. Now what effect his Sermon, accompanied with these Miracles, had, ●●. Vsser. ●b sup●a. is thus declared by the forementioned Giraldus Cambiensis: When the Sermon was finished, so powerful was the Divine Grace cooperating, that ●he said Heresy presently vanished and was extinguished. And the Holy Bishop David by the general Ele●ction and acclamation both of the Clergy and people was exalted to be the Archbishop of all Cambria. 4. It is much to be lamented that by reason of the miseries and confusions of those times the Decrees of that and other Synods are lost: for by them we might have been more perfectly informed of the then State of the Church in Britain. By reason of which defect, the sum of what may be judged of that age is contained in these general words of the Author of S. David's life in Capgrave Heresy being thus expelled, Ap. Capgrav▪ in S. David. all the Churches of Britain received their order and R●●e from the authority of the Roman Church. Whence appears how great the Error of some late Protestant Writers is, who will needs affirm that the British Churches before the Conversion of the Saxons in their Faith and Discipline were framed according to the Model of the Eastern Church. 5 Moreover to secure and establish the wholesome Roman Order settled by this Synod (which Spelman calls Panbritannicam) the foresaid Author adds immediately, Ibid. Then were Monasteries built in several places, and the Holy Bishop David became the chief Protector and Preacher, from whom all men received a rule and form of holy living. This expedient the Holy Spirit suggested to the ancient Fathers, whereby to fortify and promote the Catholic Faith once established, namely to build Monasteries, out of which did proceed Lights to instruct beleivers in Faith and Holiness of Life: And consequently we may judge what Spirit it was that suggested to Diocletian, to the Infidel Saxons, and of late to Luther and Calvin the destroying of Monasteries, as an assured means to destroy true Faith also. 6. It will not be unproffitable to describe on this occasion the form of a Monastic life instituted by S. David, Ibid. as we find in the foresaid Author: S. David, saith he, having built a Monastery near Menevia in a place call the Rosey-valley (Vallis Rosina) gave this strict rule of Monastical Profession: viz. That every Monk should labour daily with his hands, for the common good of the Monastery, according to the Apostles saying, He that doth not labour, let him not eat. For those who spend their time in idleness, debase their minds, which become un●table, and bring forth impure thoughts, which restlessly disquiet them. The Monks there refused all gifts or possessions offered by unjust men: they detested riches: they had no care to ease their labours by the use of oxen or other cattle; for every one was instead of riches and oxen to himself and his brethren. They never conver●'d together by talking, but when necessity required: but each one performed the labour enjoined him, ●oyning thereto prayer or Holy Meditations on Divine things. And having finished their countrey-work, they returned to the Monastery, where they spent the remainder of the day till even in reading or Writing. At even, upon the sounding of a bell they all leave their work, and immediately repair to the Church: where they remain till the Stars appear, and go all together to their Resection, eating sparingly and not to satiety: For any excess in eating, though it be only of bread, generates Luxury. Their fo●d is bread together with roots or herbs seasoned with salt: and their thirst they quenched with a mixture of water and milk. Supper being ended, they continued about three hours in watching, prayers and genuflexions. As long as they were in the Church it was not permitted to any either to slumber, or sneeze or cast forth spittle. After this they went to rest: and at cock-crowing they rose and continued at Prayers till day appeared. All their inward tentations and thoughts they discovered to their Superior: and from him they demanded permission in all things, even when they were urged to the necessities of Nature. Their clothing was of skins of beasts. Whosoever was desirous to adjoin himself to their holy conversation, he was obliged to remain ten days at the door of the Monastery, as a reprobate, unworthy to be admitted to their society, and there he was exposed to rude and opprobrious scorns. But if all that time he patiently suffered all mortifications, he was received by the Religious Seniour who had care of the gate, whom he served, and was by him instructed. In which condition he remained a long time, exercised in painful labours, and grievous mortifications, and at last was admitted to the fellowship of the Brethren. 7. Our learned Camden makes mention of the foresaid Synod, Camden in Card●gav. the place where it was celebrated, and the miracle wrought in it, saying Lan-Devi Brevi (that is, the Church of S David near the River Brevi) was built to the memory of S. David Bishop of Menevia in the place where he, during the sitting of a full Synod, confuted and repressed the Pelagian Heresy reviving in Britain, by the Holy scriptures and Miracles likewise, for, as the fame is, the earth on which he preached, swelled up under his feet till it became a hill. And from hence it appears that this Synod was celebrated, not in any house or town, but in the open fields: as after ward S. Augustin the Monk held a Council in a place from thence called S. Augustins' Oak: And anciently Theophilus assembled a Synod in the cause of S. Anathasius, which for the like reason was called (Ad quereum) At the Oak. XII. CHAP. XII. CH. 1.2. etc. Of S. Dubricius: his Gests. Whereas in this Synod there were present many great Saints, and Holy Bishops, the Lights of the British Churches, as S. Dubricius, S. Daniel, S. David, S. Telia●, S Paulin and others: Of most of whom some mention hath been already made, and some of their actions related: It will be seasonable and expedient to adjoin in this place and occasion a summary of their respective Gests. For if they should be set down particularly and severally in the times when they happened, they would be found so scattered and intermixed, that the Readers memory would thereby be too much confounded, especially considering the wonderful length of time that most of them lived. 2. Concerning S. Daniel we have already treated sufficiently. We will therefore here begin with S. Dubricius. Of whom the Centuriators of Magdeburg afford us this malicious Character, Magd●b. Centur. 5. in Dubri●io. Dubricius Gainius of Vaga, so called from his Native soil, was the son perhaps of a Monk by Euedila a Noble young maid: He became very famous among the English. But the folly of these Historians is too apparent, for Luther had not yet by writing and his example taught Monks to get children on young women. 3. More credit ought therefore to be given to our ancient Authors who generally agree that S. Dubricius was a Britain taking his original in the Province of the Demetae, or West-wales; and was surnamed Guaïnius from the River Guain near which he was born. Pits in Dubricio. B. l. ibid. D. Powel in Ann●● in l. 2. c●. I●i●. Cambr. The name of his Father is not mentioned by our Writers, but his Mother was called Euedyla, a woman of wonderful virtue and piety. Thus much is testified by Pits, Bale, David Powel, and the Author of his life in Capgrave, from the ancient British Monuments. 4. During his child hood he was committed to the care of Teachers to be instructed in learning suitable to that age: Ap Capgrav. in Dubri●io. and coming to a more ripe age he made such progress in science that very many, not only among the ignorant, but more skilful also repaired to him to receive instructions. Among which was S. Theliau, S. Samson, S. Aidan and many others. He made choice of a place in his own Country near the River Vaga proper to receive the great Number of Scholars which came to him: and there for several years he directed their studies. In the same place having built, a Church by command of an Angel he there taught the people, and by imposing his hands cured frequently the sick of divers infirmities: so that those who came to him feeble and full of anguish returned joyful and in perfect health▪ 5. The year of his birth is not declared by any: But he was taken from his employment of Teaching by S. Germanus Bishop of Auxerre in his second voyage to Britain, and with the consent of King Mauricus, and all the Clergy consecrated Bishop of Landaff (as hath been said) in the year of Grace four hundred thirty six: By which account since he out lived the time of the foresaid Synod of Brevy, it is manifest that the length of his life was wonderful, for at that time he had continued a Bishop more than fourscore years. ●●●ileg. A. D. 490. 6. Afterward in the year four hundred ninety two, saith Florilegus, King Aurelius Ambrose coming to the mountain of Ambri, near to Caer-carec (now called Salisbury) where the British Princes, treacherously murdered by Hengist, lay, he there appointed Pastors over two Metropolitan Churches, granting York to S. Samson an illustrious person, and Caërleon to Dubricius: Which last See was now become vacant by the death of Threminius. G●lfrid. l. 9 c. 12. Geffrey of Monmouth adds, That he was Primate of Britain, and Legate of the Apostolic See: which dignity it seems was annexed to that Church by S. Germanus by virtue of the authority, in his Mission hither, received from Rome. 7. In the year five hundred and sixteen he solemnly crowned King Arthur: After which, being very aged, he is said to have relinquished his See and retired into the Isle of Enhly or Berdesy, there to attend to his Devotions, and more perfectly to prepare himself for death. From which quiet repose and solitude notwithstanding his zeal to the Catholic Faith drew him to the Synod of Brevy, there to defend it against the renewed Heresy of the Pelagians, In which Synod he obtained that S. David should be placed governor of the Church which a little before he had relinquished. 8. At last three years after, full of sanctity and age he gave up his soul into the hands of his Creator in the foresaid Isle of Berdsey, where among a great multitude o● Saints he chose his place of burial. And there his Sacred Body reposed till the year o● Grace one thousand one hundred and twenty: Godwin. in Episc. Monevens. at which time it was translated from thence on the Nones of May, and on the fourth before the Calends of june by Vrbanus Bishop of Landaff with great honour buried in the Cathedral Church on the Northside of the Altar of our Blessed Lady, saith B▪ Godwin. At which time, saith the Author of his life in Capgrave, Ap. Ca●grav in Dub●icio. the whole country of Glamorgan was afflicted with a great drought, for for many weeks before no rain had fallen there: But at the time when these Sacred Relics were transported great store of rain fell to the comfort of the inhabitants. XIII. CHAP. XIII CH. 1.2. etc. Of S. Theliau: his Gests. 6. etc. Of S. Pauleus. 1. ONE of the most illustrious Disciples of S. Dubricius was S. Theliau, called by the Centuriators of Magdeburg Thelesinus Helius, against whom they in like manner vomit their poison, saying that he was (Anglicus Va●es ex genere Baraorum) an English Soothsayer of the stock of the Bards: Whereas he neither was an English man, nor Bard: but descended from a Noble British family, Ap. Capgrav in Thelia●. as the Author of his Life declares: Adding further, that from his infancy he was addicted to Devotion, Prayer and contempt of secular pleasures. And being come to a riper age he was for his piety and Wisdom by wise men Surnamed Helios, because with his doctrine he enlightened the hearts of the faithful, as the Sun doth the world. He was instructed in holy scriptures by S. Dubricius, till he was enabled to clear the most difficult places▪ therein. Then having heard the fame of a certain wise man called Paulinus, he went to him, to confer with him of the most abstruse Mysteries of God's Word. There he contracted friendship with S. David, a man of great Perfection in sanctity, insomuch as their hearts were so firmly knit together by charity and the Grace of God's holy Spirit, that in all things they had but one Will. 2. When S. Dubricius was translated from the See of Landaff to the Metropolitan Church of Caërleon, S. Theliau succeeded him in that of Landaff, in which he sat very many years, and if the authority of the English martyrologue ●ayle not, he died not till the coming of S. Augustin the Monk into Britain, by whom his successor S. Oudoceus was consecrated. 3 When a certain plague called the Yellow plague infested Britain, raging both against men and beasts, by a divine admonition he departed into a far remote country accompanied with man● Disciples, where he abode till by the same authority he was recalled. Neither did he cease by daily prayers and fasting to pacify God's wrath. At 〈◊〉 gathering together all his devout companions he returned, and all his life after exercised supreme jurisdiction over all the Churches of Western Britain. At last S. Theliau being replenished with all virtues died in a good old age on the fifth day before the I●es of February. Thus write▪ the Author of his life. Therefore it is difficult to find out the grounds upon which in ou● martyrologue he is commemorated on the twenty sixth of November by the Title of a Martyr, murdered by a certain Britain named Gueddant: since all our ●r●te●s, Pits, Harpsfeild, Capgrave, B. Godwin and●. Usher make no mention that he died a violent death. 4. Many Miracles are recorded as done by him both before and after his death: which I wi●●ingly omit. Only one, which B. Godwin thought good not to pass over in silence▪ sh●ll be n●re related, and the rather because, Godwin. in 〈…〉 ●p. 〈◊〉. as he says, there is mention of it in the Prayer inserted in the Liturgy of his Feast: whi●h was this▪ After he was dead the inhabitants of three several places contended earnestly which of them should enjoy his Body: those of Pe●nalum where his Ancestors had been buried; those of Lantelio-vaur, where he died, and those of Landaff, among whom he had been Bishop. When therefore no agreement could be made amongst them, there appeared presently three Bodies so like to one another, that three egg● could not more perfectly resemble. So each of th●se people took one of them, and by that means the controversy ended. Thus writes that Author, and in conclusion for his own Church of Landaff he adds. That by frequent miracles at his Tomb it appeared that the inhabitants of Landaff possessed the true Body. 5. Now whereas both in the life of S. Th●liau there is mention of Paulinus, said to be i●, Instructor, and likewise in the Acts the●●nod ●●nod of Brevy, Paulinus was the man by whose exhortation Messengers were dep●rted by the Synod to call thither S. David: it any deserve our inquiry who this Paulinus was, who was a Bishop before S. David, considering that in the Catalogue of our Bishops none is found of that name before the ●ime▪ of the Holy Monk S. Augustin. Most probable therefore it is that this is the same which in the life of S. David is said to have been a Disciple of Saint Germanus Bishop of Auxerre, and is sometimes said to have been S. David's Teacher, and elsewhere to have studied together with him, and whose true name seems to have been Paulens. 6. Concerning this Paulens we find this passage related by the Author of S. David's life in Capgrave: Ap. Capgrav. in v●● S. David. S. David assoon as he was promoted to priesthood went to Paulens a Disciple of S. Germanus, who in a certain Island lead a holy life acceptable to God. With him S. David lived many years, and in his practice fullfilld the Instructions which he met with in reading. Now it fell out that his Master Paulens with extreme pains falling on his eyes lost the use of them. Hereupon calling his Disciples together he desired that one after another they would look upon his eyes, and say a prayer or benediction on them. When they had done this, and that he received no ease or remedy, David said thus to him: Father, I pray you, do not command me to look you in the face: for ten years are passed since I studied the Scripture with you, and in all that time I never had the boldness to look you in the face. Paulens admiring his humility, said, since it is so, it will suffice if by touching my eyes thou pronounce a benediction on them. Presently therefore assoon as he touched them, sight was restored to them. XIV. CHAP. XIV. CH. 1.2. The Westsaxon Kingdom founded. 3.4. Privileges given to Cornwall, etc. 5.6. A second combat at Mon● Badonicus. 7. etc. Fables of King Arthur's conquests. 1. THE same year in which the Synod of Brevi was celebrated, A. D. ●19. Hunting. l. ● Cerdic began the Kingdom of the Westsaxons, that is, saith Huntingdom, in the seaventy first year after the first coming of the Saxons, and in the reign of the Emperor justin the Elder of that name. With him agrees Ethelwerd, Malmsbury and others. Rudburn. l. ● c. 1. And Thomas Rudburn in his greater Chronicle adds, that he was crowned with Pagan Ceremonies at Winchester, in the place which once had been the Church of the true God, but which those barbarous heathens had changed into a Temple of Dagon, having slain all the Monks who served God there. 2. The raising of this New Kingdom sufficiently disproves the Fables of Geffrey of Monmouth, who reports great and frequent Victories of King Arthur in these days. Whereas Huntingdon expressly declares that this year a terrible battle was fought between Cerdic and the Britain's, H●ntingd ib. and that on both sides the Captains fought magnanimously till even, but then the Saxons got the victory, which would have been more bloody to the Britain's, A. D. 5●0. had not the darkness hindered the pursuit. After this the fame of Cerdic and his son Kinric was largely spread through the whole land. For from that day began the Kingdom of the Westsaxons, which remains to our times, having swallowed all the other Principalities. And Ranulp●us of Chester relates how after many battles fought betweem King Arthur and Cerdic, wherein sometimes one, some times the other had the better, at last King Arthur grew weary, and contenting himself with an oath of fidelity received from Cerdic, he gave to him the Provinces of Hampshire and Somerset. Rudburn. l. 2. c. 1. 3. But Thomas Rudburn, taking no notice of any Oath of Fidelity, declares that King Arthur growing weary of renewing war against Cerdic, entered into league with him: by which Cerdic obliged himself to the inhabitants of Cornwall, to permit them, paying an annual tribute, to enjoy the exercise of Christian Religion. And that such a special indulgence was allowed to that Province, appears by the great numbers of Saints which in these and the following times flourished there, whereas scarce any were to be found in other parts of Britain subject to the Saxons. Now the ground of this Privilege afforded particularly to them of Cornwall no doubt was, because great multitudes of Britain's flying from the Saxons into those most distant and more defensible parts, as likewise into Wales, rendered them more capable to resist new Masters, who therefore were forced to give them better conditions. 4. Notwithstanding we are not to suppose that the two Provinces of Hampshire and Somerset, mentioned by Ranulphus, and Cornwall by Rudburn, were all the Provinces which made up the new Kingdom of the Westsaxons for besides them Cerdic had subdued the Danmonij in Devonshire, the Durotriges in Dorsetshire, the Atrebatij in Berkshire, and the Belgae in Wiltshire. And to these shortly after was added the Isle of Wight, which he bestowed on his late arrived kinsmen Stuffa and Whitgar, Camden in 〈◊〉. who, saith Camden, utterly destroyed the British inhabitants there at Whitgarn-burg, from Whitgar so called, but now more contractedly, Caresburg. A. D. ●20. Westminst. ●ic. 5. Whilst Cerdic was busy establishing his new Kingdom, fresh enemies to the Britain's arrived: For, as Matthew of Westminster relates, in the year five hundred and twenty the Saxon Captains Colgrin, Baldulf and Cheldric lately subdued by King Arthur at York, and forced to abjure the Island, repented themselves of the Covenants made: and returning took land at Totenes: from whence passing through Cerdic's dominion, they came to the City of Bath, which they besieged. The fame whereof coming to King Arthur, he caused the hostages left by them to be hanged. And gathering a might army came to raise the siege: Where the armies being joined, he calling on the name of the Blessed Virgin Mary whose Image he w●re over his armour, he slew great numbers of them, and among the rest Colgrin and his Brother Baldulph. Which Cheldric seeing, fled, and by the King's command was pur●●ed by Cador Duke of Cornwall, who rested not ●ill he overtook them in the Isle of Thane, where ●e slew Cheldric, and forced the rest to yield. 6. Though some particulars in this N●r●ation may deserve to be excepted against, is the place, which is said to have been the City o● Bath, near which is the Mountain called Badonicus, where Arthur before he was King is said to have defeated the Saxons, long before the time mentioned by this Historian: Besides, Bath being a part of Cerdics new Kingdom, how come the new arrived Saxons to besiege it? Notwithstanding it may probably be answered, that there might have been, and comparing our Writers, it is likely there were two battles fought by Arthur at this Mount Badonicus. And again the City of Bath being seated in the utmost extremity Westward of Cerdic's Pricipality, it might perhaps at this time have been in the possession of the Britain's. 7. As touching King Arthur's invoking our blessed Lady's assistance in the fight, it was a devotion generally practised by the Church in this age; For two year, before this there having been assembled two Councils in the East, A. D. 5●8. Ap. Ba●●n. one at jerusalem and another at Constantinople: the Synod of jerusalem thus wrote to the Bishops of the other Council, O most holy Bishops, we beseech you to pray with us to our Lord for these same things: for the necessities of all God's Priests ought to be common. Make your supplications likewise together with us to the most holy and glorious Virgin Mary Mother of God, that she would intercede for the peace of the holy Churches, and for the victory and long life of our most pious and most Excellent Emperor. The like practice we find elsewhere, of which many Examples may be given. 8. The year following King Arthur was called into the Northern parts to assist Prince Howel, ●. D. 521. W●stmonaster. ●●. who three years before was come out of Lesser Britain to his aid, and was now besieged by the 〈◊〉 and Scots in the City called Acluid, in which he lay sick. Upon King Arthur's approach, saith Matthew of Westminster, the Enemies retired to a place called Mureif, whither he pursued them. But they escaping by night fled to a Lake named Lumonoy. Whereupon Arthur gathering many ships together, encompassed the Island, and in fifteen days brought them to such extreme famine, that many thousands of them perished. In which utmost danger the Bishops of that Region came barefoot to the King, with tears beseeching him to take pity of that miserable people, and to give them some small portion of that country to inhabit, under the Yoke of perpetual servitude. The King mollified with the tears of the Bishops, both pardoned his Enemies, and granted their request. 9 Here it is that some of our British and Sax●n Writers ground the subjection of Scotland to the Crown of Britain. A. D. 521. Particularly Walsingham relates how King Arthur having subdued Scotland, Walshing. hypodigm. Neustriae f. 492. placed over it as King a certain person named Angulsel, who at a public Feast in Caer-leon carried King Arthur's sword before him, and did homage to him for his Kingdom. And that successively all the Kings of Scotland were subject to the crown of Britain. But it seems very improbable that King Arthur, at a time when his own country was piecemeal renting from him, should be at leisure to conquer foreign Nations. And however, if the Scots were indeed now subdued, certain it is that they shortly shook off that yoke. XV. CH. XV. CHAP. 1.2.3 Of the Holy Bishop Nennion: And of S. Finanus. 1. WHereas in the last recited exploit of King Arthur it is said, that certain Pictish or Scottish Bishops were suppliants to him in behalf of their distressed countrymen: our inquiry must be what Bishops those probably were. That the Province of the Picts where the City of Acluid was seated, had many years since received the Christian Faith by the preaching of S. Ninianus, hath been already demonstrated. But who were his Successors till this time, we can only find by conjecture. In the Annals of Ireland there is mention of a certain Bishop called Nennion, A. D. 520. who is said to have flourished in Britain about the year five hundred and twenty, and to have had his seat in a place called the great Monastery. This man probably was the Successor of S. Ninianus, and this Great Monastery the same with Candida Casa, where was the Monument of that Apostolic Bishop, which by reason of frequent miracles wrought there invited great numbers of devout men to embrace a Coenobiticall Life, as hath been showed from Alcuinus. Of this Bishop Nennion we read in the life of S. Finanus this passage, That the said S. Finanus having in his childhood been instructed by S. Colman a Bishop, was afterward recommended to ●he care of Nennion: The words of Tinmouth extant in Capgrave are these: Ap Capgrav. in S. Fina●●. Behold certain ships out of Britain entered the said haven in Ireland, in which ships was the Holy Bishop Nennion and several others accompanying him. These men being received with great joy and honour, Coelanus Abbot of Noendrum (or as jocelin writes, of Edrum) very diligently recommended young Finanus to the Venerable Bishop. Thereupon Finanus presently after returned with him into his country, and for several years learned from him the Rules of a Monastical life at his ●ee called the great Monastery: Moreover with great proficiency he studied the Holy Scriptures: and by invoking the name of Christ, wrought many Miracles. 2. Concerning the same Finanus it is further added, A. D. 525. Having been more than ordinarily instructed in Monastic institutions and holy Scripture by S. Nennion, Ibid. Finanus determined to take a journey to the See Apostolic, to the end he might there supply whatsoever was defective in saving knowledge. At Rome therefore he continued the space of seven years, daily studying and advancing in Sacred science. And after that he ascended to the degree of priesthood. 3. Thus much by the way concerning the holy Bishop Nennion, who probably was one of those who interceded with King Arthur in behalf of their country. And it was about this time that S. Finanus lived under his Discipline: 〈…〉 Chronol●g. A. D. 520. For thus B. Usher in his Chronological Index writes in the year five hundred and twenty; Nennion Bishop of the See called The great Monastery flourished at this time in Britain. XVI. CHAP. XVI. CH. 1.2 Fables concerning King Arthur censured. 1. IN the year of Grace five hundred twenty three King Arthur, A. D. 523. after the death of his wife Guenevera, married a Noble Lady called Guenhumara: By occasion of which marriage his fame was spread through all countries. Westmonaster. hîc. This is thus declared by Florilegus: In the forenamed year, saith he, King Arthur having reduced the Isle of Britain to its former state, married a wife named Guenhumara descended from the Noble stock of the Romans. She had been brought up in the Court of the Duke of Cornwall, and in beauty excelled all the women of Britain. To this marriage he invited all Princes and Noble persons in the Regions adjacent, and during the celebration of it such sports, and such magnificence both in feasting and military exploits were shown by him, that Nations far removed did admire and emulate him. By this means from some transmarine Kings he gained love, and in others he imprinted a fear and terror. 2. Within little more than a year after this marriage he is said to have passed into Ireland, A. D. 525. Id. hic. and there to have taken Prisoners the King Gillamur and his Nobles, and subdued the whole Island. From thence to have sailed into Holland, Gott-land and the Isles of Orkney, all which Regions he brought under Tribute. 3. Such Fables as these, invented by idle and ignorant Bards, and with addition published in a Latin stile by Geffrey of Monmouth, have passed for true stories not only among the Britain's in succeeding times, who might be pardoned if in their poverty and miseries they recreated their minds with the imagined past glory of their Ancestors: but they have imposed on foreign Writers, and some of them otherwise not unlearned. Maibran de Morini● l. 1. c. 14. ●●ib. l. 1. c. 42 Hence it is that Malbranque a diligent French Antiquary has been induced to acknowledge that King Arthur after having forced Britain from the Saxons, subdued afterward that part of France which was inhabited by his own countrymen the Morini. 4. Neither hath the British Fables ended here: They have sent King Arthur into Norway: and his exploits there are thus recorded by Matthew of Westminster: Flor●l●g ad A. D. 53●. In the year of Grace five hundred thirty three King Arthur having a design to subdue all Europe, passed with a Navy into Norway. Where being arrived he found Sichelin King of that country dead: who had bequeathed that Kingdom to Loath sister's son to King Arthur: a Prince of great virtue and magnificence. The said Loath had at that time a son called Walwan, a youth twelve years old, who was recommended to Pope Vigilius to be by him brought up: from whom likewise he received the Order of Knight hood. In the end King Arthur having conquered the Norvegians, placed his Nephew Loath in the throne, and then with joy returned into Britain. 5. Acts of Chivalry yet more prodigious have been in a seeming sober manner recounted especially by Geffrey of Monmouth, which in a general manner shall be here set down in the expression, and with the Censure of Ranulphus of Chester. Ranulf. l. 5. c. 6. As touching this King Arthur, saith he, among all Historians only thus extolled by Geffrey of Monmouth, many do wonder how any one can believe those things to be true which are reported of him. For if there were any probability that he conquered thirty Kingdoms, if he subdued the King of the Franks, if he slew Lucius the Emperor's Governor in Italy, how comes it to pass that all Historians, Romans, French, & Saxons should make no mention at all of such Heroical Exploits of so great a Prince, whereas they have related far less acts of persons much inferior? Geffrey tells us that his Arthur conquered Frollo King of the Franks: whereas among the French Writers such a Name as Frollo cannot be found. He says likewise that during the reign of the Emperor Leo King Arthur killed Lucius an Italian General of the Empire: and yet according to all the Roman Historians there was no Lucius Governor in Italy: Neither did King Arthur reign, nor was so much as born in the time of Leo, but of justinian the fifth Emperor after Leo. To conclude, Greffrey says he much wonders that Gildas and S. Beda should make no mention of King Arthur in their Writings. Whereas we may much rather wonder that this Geffrey should so highly extol a man whose actions have scarce been mentioned by any ancient Historians of high esteem for their truth & sincerity. But perhaps this is the custom of every nation to exalt some one of their Princes with excessive praises: as the Grecians have enormously magnified their Alexander, the Romans their Octavian, the English their Richard, the French their Charles': and in like manner the Britain's their 〈◊〉. A. D. 527. This often happens, saith josephus, either for the beautifying of their Histories, or the delighting their Readers, or extolling their own blood. 6. That there was such a King of the Britain's as Arthur, and that he was a Prince of a most magnanimous and Heroical Spirit we are assured by Monuments of such unquestio●ned authority, that Geoffrey's lies cannot disparage them. And had it not been that Almighty God had given up the Britain's to destruction, no hand could have been more proper & able to rescue them then King Arthur's: and no doubt it was to his valour that we ought to ascribe the security of the remains of them among the Mountains of Wales. But as for his conquering so many kingdoms, and driving the Saxons out of his own, these are inventions so impudently false, that in the very same years to which these Victories are assigned, our unquestioned Histories inform us that the Saxons made some notable progress in their conquests, and some new kingdom of theirs became established. 7. It may notwithstanding be allowed to Malbranque, since he will needs entitle King Arthur to the subduing his Morini, that being weary of contending in vain with the Saxons, and a surcease of arms being agreed between them, King Arthur to avoid idleness might transport some forces over Sea into that Province of France, and there settle in the Principality his kinsman Leodegarius, Malbran●. ubi suprà. bestowing on him the Strong City of Bouloign (Bononia) with the territory adjoining, with this condition that he and his Successors should hold it with acknowledgement and dependence of the Blessed Virgin, to whom we have seen before that King Arthur bore so particular devotion. All which, saith that Author, is extracted out of the ancient Archives of that City. 8. Thus much may be judged expedient to be said concerning King Arthur, of whom nothing will remain more to be related for the space of many years till we come to treat of his death: The intercurring time being to be supplied by a few passages touching Ecclesiastical affairs occurring in Britain. XVII. CHAP. XVII. CH. 1.2.3 The Kingdoms of the East-angles, and East-Saxons erected. 4 The Isle of wight conquered: whence the name. 1. A. D. 527. ABout the year of Grace five hundred twenty seven two new Kingdoms were erected in Britain without any disturbance from King Arthur. The seat of them was in the Eastern parts of the Island. The Province of the Ice●●, containing Norfolk, Suffolk and Cambridgshire, was possessed by the Angli, A. D. 528. and made up the Kingdom of the East-angles: The Province of the Trinobantes, containing Essex & Middlesex, were possessed by a Tribe of the Saxons and made up the Kingdom of the East-Saxons. But whether of these two kingdoms began first is uncertain in our History, because the names of their first Kings are for the unconsiderablenes of their actions not left recorded. West monast. a●. A. D. 526. 2. Matthew of Westminster fixes their beginning in the same year five hundred twenty six, when, saith he, there came out of Germany certain Pagans who seized on the Eastern parts of Britain, namely that Region which is called the Kingdom of the East-Angles. And some of the same Germans invading the Middle Provinces of the Island, fought many battles against the Britain's. But because their Leaders were many, and not subordinate to one, their names are forgotten. The same year the Kingdom of the East-Saxons also took its Origi●nal, in these days called Essex: the first King whereof, as is believed, was Erkenwin the Son of Offa. 3. This Writer does not acquaint us with the name of the first King of the East-Angles: But that defect is supplied by Ranulphus of Chester, Ranulf▪ C●str. in 〈◊〉. l 5 c. 4. though he assign the Original of that Kingdom much sooner: For thus he writes: In the year of Grace four hundred ninety 〈◊〉 the Kingdom of the East-Angles began under Vffa, from whom all the succeeding Kings were anciently called Vffing, which since we call Ficans or Fikeys. Such is the uncertainty about the beginning of these two Kingdoms: to discourse of which concerns not our design. A. D. 528. 4. The year following the Isle of Wight was invaded by King Cerdic and his Son Kinric, as hath been said But almost three years passed before they could quite subdue it. For in the year five hundred and thirty, saith Huntingdon, Certic and his Son with a numerous army fought with the Britain's in Witland (or the Isle of Wight: Huntingd. l. 2 ) and having overcome them took possession of the Island. In which battle they made a wonderful slaughter of them at Whitgaresberg, in the thirteenth year of their Reign. This Island, called in Latin V●cta, they gave four years after to their Nephews ●●uffa and Witgar. The Britain's call this Island Guith, which, saith Nennius, signifies a divorce or renting asunder: because is is divided from Britain by so narrow a sea intervening, that is seems to have been once joined with it. The Saxons from the British word called it Witland, or Vitland. XVIII. CHAP. A. D. 529. XVIII. C. 1.2. A Synod assembled in Wales by Saint David. 3.4. Of S Kined. 5. S. David forbidden to consecrate again the Church of Glastonbury. 1. WHilst Cerdic was busy about the invasion of the Isle of Wight, A. D. 529. that vigilant Pastor of soul's Saint David Bishop of Menevia assembled a Provincial Synod, called the Synod of Victory. Girald. in vit● S. ●avid a●. Vsher. f. ●75. In which, saith Giraldus Cambrensis, the Clergy of all Cambria (or Wales) met together, and confirmed the Decrees of the former Synod at Brevy, whereto they added new ones for the Church's benefit. From these two Synods all the Churches of Cambria received their rules and Ecclesiastical orders, which also were confirmed by the authority of the Roman Church. The Decrees of them both, which the Holy Prelate David had first published by speech, he committed also to writing with his own hand, and left them to be reserved in his own Church, and Copies of them to be communicated to other Churches in that Province. All which together with many other Treasures of that Noble Library furnished by him have been lost partly by age, or negligence, and principally by the incursion● of Pirates which almost every Summer from the Isles of Orkney in long boats were accustomed to waste the Sea coasts of Cambria. 2. The loss of this treasure deserves indeed to be deplored, since thereby we might have been perfectly informed of the whole state of the British Churches. However we are from this ancient Historian assured that those Churches were regulated according to the Roman: So that by examining the Doctrine and Discipline of the Roman Church in that age, we may be assured that the British Churches believed and practised the same: And consequently that S. Augustin sent afterward to convert the Saxons, brought no Novelties hither with him, as some Modern Protestants do accuse him, since S. Gregory who sent him, was exalted to S. Peter's chair not above threescore years after this Synod. 3. We read in the life of S. Kined in Capgrave, Ap. Capgr. in S 〈◊〉. that when S. David had published his Edicts for the assembling this universal Synod of Cambria, he took care humbly to invite thereto S. Kined. But his answer was; That for his sins being become distorted and crooked in his body, he was unfit for any society, and much more to be adjoined to the company of such holy men. Besides, that he had not natural strength sufficient to enable him to undertake such a journey. After his the same Author relates a double Miracle, how S. Kined having been restored to health and straightness by the Prayers of Saint David, by his own prayers was reduced again to his former infirmity & crookedness. 4. But I take no pleasure in exscribing the multitude of Miracles with which the following Writers of the middle age have rather obscured then illustrated the lives of Saints. It shall suffice therefore in this place to declare that this S. Kined in the time of S. David filled Britain with the same of his Sanctity. He lived a solitary Anachoreticall life in the Province now called Glamorganshire, probably in the same place where yet remains a Chapel called S. Keneth his Chapel, left as a monument of his Sanctity. Camden in Glamorgan. Camden in his description of that Region writeth thus, Western Gower is almost an Island by reason that the Sea encompasses it every where except in one narrow space in which it is joined to land. It deserves, to be mentioned in story not so much for the towns in it, as the fruits, and the memory of a famous canonised Saint called S. Kined, who there lead a solitary devout life. 5. After the dissolution of the foresaid Synod S. David accompanied with several other Bishops took a journey to the Monastery of Glastonbury, with an intention to repair the ruins of it, & again to consecrate it. But how he was deterred from such a design by our Lord appearing to him in sleep▪ & forbidding him by a second Dedication to profane the Sacred Ceremony which himself had many years before performed: in testimony whereof he with his finger pierced a hole in the Bishop's hand, which remained open to the view of all men till the end of the next days Mass: All this hath already been largely related in the beginning of this History: at the year of Grace sixty four, where was treated of the first foundation of that famous and most ancient Monastery of Glastonbury: to which place I refer the Reader. XIX. CH. XIX. CHAP. 1.2. etc. S. David translates the Metropolitan See to Menevia. 7 He exercises his Pastoral Office in Ireland. 8 9.10. Of Irish Saints: Particularly of S. Aedan. 1. THE celebrating of this Synod is the last public action which we find recorded of S. David. Therefore we will here adjoin what remains of his Gests till his death, which followed fifteen years after, in the year of Grace five hundred forty four. 2. Concerning his Birth and the Prophecies foregoing it, as likewise his Education, & how in the year five hundred and nineteen in the Synod of Brevy he was elected and consecrated Bishop, succeeding Saint Dubricius Archbishop of Caërleon and Metropolitan of Cambria: which See S. Dubricius three years before had relinquished, retiring himself into solitude: All this hath been already declared. 3. Notwithstanding his Consecration, he would not accept of a Metropolitical jurisdiction but upon this condition that he might transfer the See from Ca●r-leon to Menevia, a place for the remoteness, solitude and neighbourhood of many Saints and Religious persons in the Islands and territory adjoining, most acceptable to him. Which Translation was approved both by King Arthur and the Synod than not dissolved. 4. This Menevia is seated in the Province of the Dimetae, now Penbrokshire, adjoining to the most remote Promontory of Britain, called by Ptolemy the Promontory of the Octopitae, where, Girald in l ●in. l. 2. c. 1. saith Giraldus, the soil is stony and barren, neither clothed with wood, nor interlaced with rivers, nor adorned with meadows, but exposed to the Sun and winds: Yet with this penury the ancient Saints and Bishops were best contented, accounting the remoteness from worldly tumults and noise to recompense sufficiently all such incommodities 5. This Merevia, or, as the Britain's then called it, Menew, was in memory of this holy Bishop named by the converted Saxons David-Minster, and by the Britain's Tuy-Dewy, that is, Dav●ds house, and at this day S. david's. The Bishop whereof was for many ages the Metropolitan of Cambria, but at length became subject to Canterbury. Notwithstanding the Inhabitants of Wales since the Conquest of Britain by the Normans entered into a 〈◊〉 of Law against the Archbishop of Can●terbury challenging their former right and privilege of independence: but the cause was judged against them. How the archiepiscopal Pall by occasion of a Plague was carried over Sea into Little Brit●any, and left in the Church of Dole shall be showed hereafter. 6. The Pastoral care and zeal of S David in maintaining the Catholic Faith against heresies, particularly Pelagianism, and Ecclesiastical Discipline against vices and disorders is celebrated by all our Writers, and was signally approved by him in the Synod of Victory assembled by him ten years after his Consecration. 7. Neither was his Pastoral solicitude confined to his own Province: it extended itself abroad also, and especially into Ireland: From whence he was often visited and consulted with by devout men. Girald. Cambr●●●●it. S. David. Hence Giraldus Cambrensis speaking of this age, saith, It was among the Irishmen in those days a frequent custom to go in pilgrimage, and their greatest devotion was to visit the monuments of the Apostles in Rome. Among the rest one Barro an Abbot in the province of Cork went thither, and in his return he passed by Menevia, where he stayed till he could find the commodity of a ship and wind. For such was the usual practice of good devout Irishmen, that either going or returning they would desire to enjoy the conversation of the Holy Bishop David, whose name like a precious fragrant Ointment was spread all abroad. Vsser. in Fri●ora. ●. ●5●. 8. B. Usher has published a Catalogue of Irish Saints, sorted into several Orders according to the times wherein they lived. The first Order was of such as lived either contemporaries to S. Patrick, or presently after him. The Second Order contained such Saints 〈…〉 about this age, such as were S. Fina●●● ca●●●d by the Irish, Fin, and by the Britain's Gain or Win. S. Brendan, etc. In which 〈◊〉 this observation is expressed, The Saints of the Second Order received the Rite of 〈…〉 out of Britain from holy men 〈◊〉 ●●ere, such as were S. David, S. Gildas and S. Doc. 9 Moreover S. David sent over some of his Disciples into Ireland, Vsser● 9TH. who grew famous there for their learning and sanctity. Among which one o● the most illustrious as was Saint Ae●an: concerning whom Giraldus thus w●ites, S. A●●●n, called by the Irish S. Maidoc, f●mous for his virtues and learning in Divine 〈◊〉, having received permission from his 〈◊〉. David and his Brethren, with their ben●●● 〈◊〉 say●d into Ireland. Where after he had 〈…〉 fame by his piety and miracles, at 〈◊〉 he built a Monastery near the City of 〈◊〉, where having collected a good number of 〈◊〉 Brethren he consecrated himself to the Service of God, living according to the form and ●ule which he had received from his Pious Father S. David at Menevia. Which Rule was the ●ame that was observed by the Monks in Egypt, as we read in the Antiquities of Glastonbury. 10. This S. Aedan was afterward Bishop of Fern●, and Metropolitain of Leinster, whilst S. David was yet alive, whom he used to consult in affairs of difficulty, as we read in the nameless Author of the life of S. Lugid, called also S. Moluca, in these terms, Saint Moedhog, named otherwise S Aedan the most Holy Bishop of Leinster would needs go b●●ond Sea into Britain to his Master S. David Bishop there, to demand of h●● whom he would recommend for his Spiritual Father to hear his 〈◊〉 in I●eland The life of this S. Aedan is 〈◊〉 in Capgrave: where notwithstanding he is styled only Abbot, and not Bishop. XX. CHAP. XX. CHAM 1.2. etc. Of S. David's death, and burial: The Time, and Place: and of his Successor. 1. AFter many years spent by the Holy Bishop David at Menevia in the exercise of all Christian virtues, it pleased almighty God in love to him, and just anger to the ungrateful Britain's to translate this burning and shining Light from earth to heaven, where it now shines most gloriously to all eternity. 2. As touching the year of his death, considering the great diversity in Historians about his age, it must needs be involved in great uncertainty. For Giraldus Cambrensis, and john of Tinmouth affirm S. David to have lived one hundred forty seven years, having been bot● in the year of Grace four hundred sixty two, and dying in the year six hundred and nine, when S. Gregory the Great was Pope. Pits. in S. David. Pits likewise allows one hundred forty six years to his age, and places his death in the year of Grace five hundred forty four: By which account his birth would fall in the year of Christ three hundred ninety eight. But both these assertions seem exorbitant: the former placing his Death much too late: and the latter his Birth as much too early. 3. It is therefore more consonant to the order of British affairs and story, Vsser. saith learned B. Usher, and better agrees with the Character of the time assigned by Giraldus to affirm with Pits, that he died in the year of Grace five hundred forty four, and that at his death he was fourscore and two years old and no more: For in that year the Calends of March fell on the third Feria, as Giraldus says they did when he died. 4. Let us now view what things are reported to have occurred before his death. Ap. Capgrav. in vita S. David. When the hour of his dissolution approached, saith the Author of his life in Capgrave, the Angel of our Lord appeared to him, and said, The day so much desired by thee is now at hand: Prepare thyself, for on the Calends of March our Lord jesus Christ attended with a multitude of Angels will come to meet thee. Whereupon he answered, O Lord, dismiss now thy servant in peace. The Brethren who assisted him, having heard the sound of these words, but not well understanding the sense, fell prostrate to the ground in great fear. Then the Holy Bishop cried with a loud voice, Lord jesus Christ, receive my Spirit. Whereupon when the Brethren made loud complaints, he assuaged their sorrow with mild and comfortable words, saying, My Brethren, be constant in your good Profession, and bear unanimously to the end that yoke which you have undergone: Observe and fulf●● whatsoever things you have seen and heard from me. A●d from that hour to the day of his death, the week following, he remained in the Church exhorting and encouraging them. 5. When the hour of his departure was come, our Lord I●sus Christ vouch-safed his presence, as he had promised by his Angel, to the infinite consolation of our Holy Father. Who at the sight of him exulted wholly in Spirit, saying to him, O my Lord, Take me after thee. And with these words in our Lord's company he gave up his Spirit to God, on the Calends of March, which being associated to a Troop of Angels, with them mounted up to heaven, in the year of his age one hundred forty seven. Vit. S. Ken●●g●rn. 6. The same Author further adds, That this Holy Bishop's death, by an Angel divulging it, instantly was spread through all Britain and Ireland. Suitable whereto is this passage in the life of S. Kentigern: Whilst the servant of God Kentigern one day continued his prayers with more than ordinary attention and devotion, his face seemed as on fire: the sight whereof filled the by standers with great amazement. When Prayers were ended, he began bitterly to lament: And when his Disciples humbly asked him the reason of his sorrow, he sat a while silent; at last he said, My dear children, know for certain that the Holy Bishop David, the glory of Britain, the Father of his country is this day dead, he has escaped out of the prison of his body, and is flown to heaven. Believe me, I myself have seen a multitude of Angels conducting him in to the joy of his Lord: and our Lord himself at the entrance of Paradise hath crowned him with glory and honour. Know also that Britain which is deprived of so great a light, will a long time mourn the absence of so powerful a Patron. He it was who opposed himself to the sword of our Lord which was half drawn out for the destruction of that nation in revenge of their sins and impenitence. Now will God deliver up Britain to strange Nations which know him not, and Pagans shall empty the Island of its inhabitants. Christian Religion shall be utterly dissipated in it, till the time prefixed by God be ended: But after that, it shall through the mercies of our Lord be restored to its former state, yea to a far better and happier. How true this Prophecy of S. Kentigern was the following Story will demonstrate. 7 S. David was buried in his own Church of Menevia, which, saith Geffrey of Monmouth, Galfrid. l. 11. cap 3. he had loved above all other Monasteries of his Diocese because S. Patrick who had prophesied of his Nativity, had been the founder of it. He adds, that it was by the command of Malgo King of the Venedotae that he was there buried: And that after five hundred years he was solemnly canonised by Pope Calixtus the second of that name. The Church in which he was buried was dedicated to S. Andrew, but in succeeding times took S. David for the Patron, by whose name it and the whole Diocese was called S. David's. 8. The Memory of his Sanctity was so precious, that within a few years after his death the visiting of his Church was a great devotion of those times. G●rald. in ●escript. Cambr. S. Oudoceus Successor of S. Theliau in the Bishopric of Landaff after a Pilgrimage to visit the Monuments of the Holy Apostles at Rome, made another to the Church of S. David. And afterward when any one had a desire to go in devotion to Rome and was hindered either by the difficulties or dangers of the journey, he might equal the merit of such a pilgrimage by twice visiting the Church of S. David's, as appears by a D●stick common in those times expressing so much. Such was either the pious credulity of that age, or perhaps that compensation was allowed by Popes. 9 The Successor of S. David in the Bishopric of Menevia was called Kinoc or Cenac, who was translated thither from the See of S. Pattern. But his and many of his Successors Gests have been buried in obscurity, for the Name of Saint David did so fill the Church of Menevia for several ages, that the mention of his successors has been omitted. XXI. CHAP. XXI. CH. 1.2.3. Death of King Otta, and K. Cerdic. 1. BEcause we would not discontinue the Gests of the famous Bishop S. David we have pursued them several years beyond the date and season whereto we are arrived in the General History of the Ecclesiastical state of Britain. Which disorder, hereafter also oft to be committed, especially in the lives of particular Saints, we expect will find pardon, because thereby a greater disorder will be avoided of delivering their actions piecemeal and by shreds to the Readers prejudice. We will therefore return to the place from which we made this diversion. 2. In the year of Grace five hundred thirty two Otta King of Kent died, A. D. 5●2. leaving his Son Irmeric Successor in his Kingdom: who was illustrious for nothing more than in that he was Father to the glorious and happy King Ethelhert the first Christian King among the Saxons. 3. Two years after died also Cerdic King of the Westsaxons in the sixteenth year of his Reign, A. D. 5●4. to whom succeeded his Son Kenric in all his Dominions, except the Isle of Wight, which he left to his Sister's Son Witgar, whom he dearly loved, both for propinquity of blood and military skill. A. D. 5●9 XXII. C. XXII. CHAP. 1.2. &c Of S. john a British Saint, in France. 4.5 etc. Of S. Mochia a British Saint in Ireland. 1. IN our ancient English martyrologue the death of a Holy British Priest is assigned to the year five hundred thirty ●eaven. His name was john: and his fame was more celebrated in foreign Nations then his own. The great commotions of Britain and barbarous cruelty of the Saxons compelled great numbers to seek means of serving God abroad, which they could not find at home. Among whom this Holy Priest john was one who retired himself into France, and tho●g● he spent his li●e i● solitude and prayer in the Province of Tours, yet it pleased God by a miracle after his death to 〈◊〉 known his Sanctity Which Miracle I sh●●ld scarce have mentioned in this History, were it not that I find it related by a famous B●shop S. Gregory o● Tours, in whose Prov●nce thi● Holy Priest lived, and who might himself have been an eye-witness o● it The relation given by him is as followeth: 2. Not far from this Church of Ca●on rests the sacred Holy of a certain Priest named john. Greg. Turon de 〈◊〉 Confessor. c. 2●. He was by Nation a B●ittain, and living here with great devotion and piety, our Lord was pleased by 〈◊〉 miraculously to restore health to many. He the better to attend to divine love, avoided the ●ight of men, confining himself to a little Cell ●nd Oratory over against the Church of Ca●on: ●here 〈◊〉 a little Orchard cultivated by himself he had planted a few lawrel-trees, which now are ●o increased, that the boughs of them being drawn together arch-●ise do afford a very pleasing shade. Under those laurels his custom was to sit, reading or writing, as he thought fit. After his death among the said trees whose wide-stretched branches made a very commodious shade, there was one which through age was quite withered. Then he to whom the care of the place was committed d●●g'd up the roots of the said dry tree, and of the body of it hewed out a seat or bench, upon which when he was weary, or would seriously meditate on business, he was used to sit. After he had made such use of the said seat the space of two years or more, a thought of remorse came into his heart, I believe by divine Inspiration, which forced him to say, Alas▪ Sinner that I am, ●hy do I for mine own convenience make use of a seat framed of the tree which so holy a Priest planted with his o●n hand. Having said this, he presently took a ●●ade and digging a de●p hole in the ground presently, he put the seat into it after he had cut off the ●eet which supported it: and then covered it with earth Now behold a great wonder! The very next spring this dry bench, thus buried as hath been said, sprouted forth into green branches, as the other trees did: which prospered so well that at this day there are proceeded from it several young trees five or six feet high, and some higher, which every year by our Lord's blessing do more and more flourish. 3 The Centuriators of Magdeburg tak● notice of this Saint and of the Orchard planted by him, Magdeb. Ce●● 6. but conceal this Wonder. He is likewise commemorated in the Gallican martyrologue on the seven and twentieth of june. Martyr● l. Gall. c. 27. I●n. 4. And as the French Church doth celebrate the memory of this holy British Priest john, so doth the Irish that of S. M●cthas, who by B. Usher's supputation died also this year He in the beginning of the Saxon troubles forsook his country, and passed over into Ireland: And, according to the narration of of jocelinus, jocelin. in vit Patri●. ●. ●34. coming to a certain place near the sea called Lugh (or Louth) very pleas●●t and delicious: there he resolved to repose himself. In the same place S. Patrick had formerly had a resolution to build a Church: but was commanded by an Angel to consign that place to a certain Britain named Mocthus, V●d 〈◊〉 remord. 8●● or Mocchaeus, who would shortly come thither and end his days with great sanctity: which he accordingly did. He was oftimes there visited by S. Patrick, whose Disciple he became: and withal took the care of twelve lepers recommended to him by S Patrick. He prophesied of the Holy man Columba. And was afterward consecrated Bishop of Louth by S. Patrick. As touching the censure inflicted on him by S. Patrick, Id. ibid. f 87● that because he wavered in his Faith touching the long lives attributed to the ancient Patriarches in Genesis, he himself should live three hundred years: so long a delay of his happiness being to be his punishment; this is deservedly rejected by the learned Bishop Usher: As likewise, that S. Patrick before his death recommended to him the care of his See of Armagh. For Records of good authority do leave it out of doubt that S. Benignus was designed by S. Patrick in his life-time his Successor in that See. The memory of S. Moctha is celebrated in the Annals of Ulster on the thirteenth day before the Calends of September. A. D. 539. XXIII. C. XXIII. CHAP. 1.2. etc. S. Kentigern made Bishop, being only five and twenty years old. 5.6. etc. Certain defects in his Ordination: Dispensed with by S. Gregory the Great. A. D. 539. 1. IN the year five hundred thirty nine S. Kentigern being then no more than five and twenty years old, was consecrated Bishop of Glasco. Concerning his birth in the year of Grace five hundred and fourteen, and how his Mother in his conception was deluded by some unknown person, insomuch as he was vulgarly esteemed to have been the Son of a Virgin, as likewise how great severity was used to her by her Father when she was known to be with child, how she was first cast headlong from a high Mountain, and miraculously escaping that danger, was exposed to the sea alone in a boat without Oars, and by a wonderful Providence landed safely in the Northern parts among the Scots, and there immediately delivered of her child, and lastly how both the Mother and Infant were nourished by a Holy man called Servanus, hath already been declared. 2. When he was capable of learning, the same S. Servanus took great care to instruct him in knowledge and piety, wherein he proffited admirably, so that he was beloved by his Master beyond all his companions: who therefore gave him the Surname of Munghu, Vss●r. in Pri●●●. f. 6●4. which signifies Dear beloved: By which name the Scots vulgarly call him to this day, saith B. Vsher. 3. How he came afterward to be elected Bishop, Ap. Capgrav. in Ken●igern. john of Tinmonth thus relates: When he was come to an age wherein he might dispose his own actions, the man of God Kentigern went from his Master to a place called Glashu, where he lived alone in great abstinence, until the King and Clergy of that Region, called then Cumbria (now Galloway) together with the other Christians, who were but few chose him for their Pastor and Bishop, notwithstanding the utmost resistance he could make. And sending for one single Bishop out of Ireland they caused him to be consecrated after the then usual custom among the Britain's and Scots: For at that time a practice had got footing to use no other Ceremonies in the Consecration of a Bishop, but only the infusion of Sacred Chris●● on their heads with invocation of the Holy Spirit, benediction and imposition of hands. For those Islanders, removed as it were out of the world, by means of their continual infestations by Pagans, were become ignorant in the Ecclesiastical Canons. For which reason the Law of the Church condescended to them, and admitted an excuse in this regard, so that Ecclesiastical censures did not touch them. Notwithstanding S. Kentigern, as we shall declare presently, did make full satisfaction for the defect and error committed in his Consecration. 4. His Diocese extended itself according to the limits of the Kingdom of Cumbria, from that famous Wall from Sea to Sea which had formerly been built to hinder the Enemy's incursions into the Provinces of the Britain's, as far as to the R●●er Ford, or Scottish Sea, Northerly. It was in the five and twentieth year of his age that he was consecrated Bishop. 5. In this Episcopal Consecration there were more than one defect, and transgression of the Canons: 1. First hi● age, that he was made Bishop being no more than five and twenty years old, whereas in the Council of aged (Agathensi) assembled not above three and thirty years before this time, and in which probably several British Bishops were present, a Decree was made, Council Agath That no Metropolitan should presume to ordain any one Bishop before 〈◊〉 was arrived to thirty years, that is, the age of a perfect man: lest by reason of his youth he should, as it sometimes happens, incur some ●ault an● error. 2. Again the Fathers of the first Nicen● Council ordered: council 1. N. ●en. c. 6. That if any one were made a Bishop without the judgement and con●ent of the Metropolitan, he was forbidden to exercise his Episcopal function. Now in this Ordination of S. Kentigern there was no consent of any Metropolitan, nor so much as concurrence of any Bishop of the neighbouring Diocese. 3 Thirdly the first Canon of the Apostles, confirmed by many Councils, enjoined that every Bishop shoul● be ordained by at least two or three Bishops: C●●●n. i. Apost. Whereas S. Kentigern was consecrated by one single Bishop, and him a stranger of a ●orr●i● Nation. 4 Fourthly in the consecration of Bishops the Ancient Fathers for the dignity o● that Degree ordained many Rites to be observed, besides such as belonged to the essence o● that Sacrament: as anointing the Head with Chrism with invocation of the Holy Spirit, signing the person with the Sign of the Cross, imposition of hands, together with several other Rites adjoined for the adorning the house of God, a defect whereof did not vitiate the Sacrament, but person only. 6. Now in all these points some defects there were in the Ordination of S. Kentigern, which defects when afterward he called them to mind, caused great unquietness and remorse in him. But whereas the foresaid Author says, That by a custom introduced among the Britain's this Sacrament of Ordination of Bishops was practised thus imperfectly: it appears that such a deficiency was crept in among them, and this only since the Saxons entering caused so great disturbances in the Island, that the Ecclesiastical Canons were either forgotten, or if remembered, could hardly be practised. Either there were no Metropolitans, or they were so far distant, that in those dangerous times, no access could be had to them: Most places wanted Bishops, and even inhabitants; so that it was a wonder that even the Holy Chrism could be supplied, which no doubt was furnished out of Ireland. 7. Hence it is manifest that these disorders and neglect of Ecclesiastical Canons were an Error venial, because unavoidable: that in former peaceable times the practice was otherwise, and the Canons were duly observed: So that the purity of the Britain's Faith was hereby nothing prejudiced. Therefore some Protestant Controvertists do unreasonably collect from hence that the Britain's before S. Gregory's time did not in their Ordinations conform themselves to the Roman Church, but received their Rites from I know not which Eastern Churches: Whereas no Eastern Churches can be found which neglected any of these Ceremonies: and as for the Roman, it is evident by what hath been formerly declared, that the Britain's in their Discipline established by Councils demanded a confirmation from the Sea Apostolic. 8. But a more Authentic proof of the respect and dependence which the British Churches had of the Roman, cannot be imagined, than the behaviour of S. Kentigern himself. For being afterwards afflicted in mind for the foresaid defects in his Ordination, he did not seek for Counsel or remedy from any Metropolitains' in Britain, Ireland or France, but only from Rome and the Supreme Bishop thereof, to whom the Custody of Ecclesiastical Canons was by the Church committed, and who had authority to enjoin the observation of them, to punish the transgression, and to supply or dispense with the defects either by negligence or necessity occurring in the execution of them. Ap. Capgrav. in S. Kentigern. 9 This is expressly declared by the foresaid john of Tinmouth in his prosecution of the Life of S. Kentigern: where he tells us, That the Man of God went seven several times to Rome, where he simply and particularly laid open his whole life, his Election, Consecration and all the accidents which had befalls him to S. Gregory the special Apostle of the English. Upon which the Holy Pope perceiving that he was a sincere man of God and full of the Grace of God's holy Spirit, confirmed his Consecration, knowing that it came from God. Moreover at his often and earnest request, yet with great unwillingness, he condescended to supply those small defects which were wanting in his Consecration: and having done this, he dismissed him to the work of the Ministry which was enjoined him by the Holy Ghost. 10. Hence appears that in the Ordination of S. Kentigern nothing was omitted that was of any necessity, since it was only upon his importunity and for satisfaction of his Scrupulosity that S. Gregory supplied the omissions of certain Rites required by the Canons. The greatest fault that the Holy Bishop could impute to himself was his being consecrated by one only Irish Bishop, against the Express Canon of a General Council. A. D. 541. But considering the unquietness and danger of the times, and the want of Bishops, though there was a transgression of the words of the Canon, yet there was none of the mind of it, which certainly does not oblige to impossibilities. And this was the resolution of the sense of it which the same S. Gregory gave to S. Augustin, answering the like difficulty, in these words: In the Church of the Angli, Greg. M. wherein at present thou art the only Bishop, thou canst not ordain any other Bishop, but thyself alone without the concurrence of other Bishops. XXIV. CHAP. XXIV. C. 1.2. S. Kentigern Virtues. 1. HOW S. Kentigern behaved himself in discharge of his Episcopal Office is thus further declared by the same Author: After his Consecration, Ap. Capgrav. in S. Kentigern. during the whole course of his life his custom was to eat only every third day, and sometims, fourth: and his food was bread, Milk, cheese and butter. For he always abstained from flesh and wine, or any other drink which could distemper. Next his skin he wore a very rough hayr-cloath, and over that a garment made of goat-shins together with a close Cowle: and his uppermost clathing was a white Albe. He always wore a Stole: and carried a Pastoral staff or Crosier, not spherical, nor gilded and set with precious stones, but of simple wood, bowing back at the toop: and in his hand he ever held a book. Thus he was always in a readiness to exercise his function, whensoever necessity or reason required, He lay in a stone-chest made hollow like a Bier: under his head lay a stone: and under his body were cast cinders and a Cilice of hair: in which posture he with some unwillingness admitted a short sleep: after which he would plunge himself in cold water, and so recite the whole Psalter. This customary practice neither snow nor rain did interrupt, nor any thing but sickness or journeying: and then he would redeem a discontinuation of these austerities with some spiritual exercise. Thus does that Author describe S. Kentigerns private life, by many other arguments showing him to be a man absolutely perfect in all virtues. 2. Id. ibid. Consequently he relates other actions of his in order to the discharge of his Episcopal Office, saying, He fixed his Episcopal See in the City of Glasco: where likewise he ordained a great Congregation (of Religious men) who lived according to the form of the Primitive Church, in community of all things. The Infidels in his Diocese he converted to the Faith. Apostats and Heretics he by his sound doctrine recalled to the b●som of our Holy Mother the Church. He every where threw down Idols and Images of Devils, and built some Churches. He distinguished Parishes by their certain bounds. A. D. 542. He was always travelling to gain souls to God, never riding on horseback, but in imitation of the Apostles always going a foot. And because he would not eat his bread in idleness, his custom was to labour with his hands in agriculture. His other Gests we shall relate here after. XXV. C. XXV. CHAP. 1.2. etc. Mordred King Arthur's Nephew rebels: He is pursued by King Arthur: and both slain. 7.8. King Arthur died, and was buried at Glastonbury. 9 His appearing again long expected by the Welsh. 10 11. etc. His Monument discovered in after ages. A. D. 540. 1. ABout this time it was that our famous King Arthur found at last repose in his grave, which he could never enjoy during life. The manner how he was brought to his end is thus related by our Historians. 2. In an expedition which upon some unknown occasion he made abroad he left the administration of his Kingdom to a Nephew by his Sister, Westmonast. hic. Antiquit. Glaston. and Son of Loath King of the Picts called Mordred. Who taking advantage of his Uncle's absence, invaded the throne upon a pretence that King Arthur, was a bastard, as being born not in lawful marriage. And to this treason he added the crime of incest, violently taking his Uncle's wife Queen Guenhumara. Moreover to strengthen himself, he entered into a Confederacy with the King of the Westsaxons, to whom he quietly yielded several Provinces. A. D. 541. 3. These infamous crimes being come to the ears of King Arthur, he presently returned into Britain, inflamed with a rage and hatred unquencheable against his abominable kinsman. Mordred was prepared to hinder his landing: at which time a cruel battle was fought between them, in which Angus●lus King of Albania, and Walwan another Nephew of King Arthur were slain. Notwithstanding at last with infinite difficulty he landed: And renewing the fight he made a great slaughter of his enemies, and compelled Mordred to fly to Winchester. Whither he was with great fury pursued by King Arthur: where in a second battle after much blood shed Mordred was again put to flight, which he directed towards Cornwall. But King Arthur not ceasing to follow, at last overtook him near the River Camblan: in which place the controversy between them was ended, but fatally to them both. 4. For Mordred having ranged his army, in a desperate fury rushed among his enemies, resolved rather to die then once more to show his back to them. In this combat, which continued almost a whole day, after horrible bloodshed on both sides, King Arthur with the courage and fury of a lion rushed into the troop where he knew Mordred was: and making way with his sword, at last with horrible slaughter dispersed his enemies. There fell the Traitor Mordred, and with him several Saxon Commanders, Cheldric, Elaphius, Egbrith and Bruning, and many thousands with them. 5. But this Victory cost King Arthur his life also: For in the combat he received a mortal wound: Whereupon he was conveyed into the Isle Avallonia (now Glastonbury) by the charity of a kinswoman of his, a noble Matron called Morganis. This gave the foolish British Bards occasion to invent the story of a Fairy Goddess called Morganis which carried the Body of King Arthur by Magical skill into Avallonia, with a promise that she would cure his wounds, and that he should return with his former courage and strength to govern his Britain's: And for this reason during many years, yea ages, his return was expected by them as foolshly as the coming of the Messias is by the jews. 6. When Queen Guenhumara heard of the return of her husband, and his war with his Nephew, she fled in great haste to the City Caërleon, where she took the Habit of Religion among the Nuns in the Monastery of S. julius the Martyr. 7. The true reason why King Arthur would be carried to the Monastery of Glastonbury doubtless was, partly to prepare himself more perfectly for death in the company and by the assistance of the Holy Monks living there: and likewise that after his death he might be buried among such a world of Saints as reposed there from the beginning of Christianity. Euseb. Hist. Eccles. l. 4. c. 60. The like design we read of in Constantin, for he ordained his burial in like manner, to the end he might be partaker of the Suffrages of so many Saints, & of the prayers of such as in succeeding times should come to visit their Monuments. 8. King Arthur before his death gave unto the said Monastery Brent-march and Poulden with other lands beside: Antiquit. Glaston. Which the Pagan Angli took away, but afterward being converted to the Faith restored with advantage. He appointed likewise for his Successor a kinsman of his called Constantin: and having recommended himself to the Prayers of the Monks, A. D. 542. he died happily, and after a Christian manner, was buried with a Crosse. 9 His conveyance to Glastonbury was, it seems by own order, done with great secrecy: and by the same order his death and place of burial was studiously concealed. The reason is given by Matthew of Westminster in these words: Westmonast. hîc. The dying King was desirous to be hidden, lest his enemies should insult, and his friends be molested for so great a calamity. And hence it is that since our Histories do relate nothing of his death and burial, the British Nation out of their great affection to him, do contend that he is still alive. And on this occasion was invented the Prophecy fathered on Merlin the Magician, Malmsbur. de Regib. l. 3. f. 115. that he should appear and reign once more. Lastly Malmsburiensis affirms that in his time (who died in the year of Grace one thousand one hundred forty two) the Sepulchre of King Arthur could no where be found: whereas the Monument of his Heroical Nephew Walwin Prince of a Territory called Walwerth, had lately been found in the time of King William, near the Sea-coast, and that it was fourteen foot long. 10. Notwithstanding a little while after in the reign of King Henry the Second, by the pious industry of certain devout persons King Arthur's Monument was at last found, and the expectation of his return utterly vanished among the Welsh Nation. The manner how it was found together with the description of it, we have in several of our Historians, Mat. Paris. A. D. 1561. Girald. ●ambr. in spec Eccl ap. Vser. 119. as Matthew Paris, and Giraldus Cambrensis, who affirms that the Abbot who found it showed him the Cross which lay over King Arthur's body, the characters whereof he curiously read, etc. 11. But the most authentic account hereof we may receive from the Great Table of Glastonbury framed on purpose to continue the memory of the said Invention, Tab. Mag. Glaston apud V●her in Primord. f. 117. a copy whereof is preserved by B. Usher, in this tenor: In this Island Avallonia, or rather this Tomb of Saints at Glastonbury, do rest King Arthur the flower of the Kings of Britain, and Guenhavera his Queen, who after their decease were honourably buried near the old Church between two stone-Pyramids, heretofore nobly engraven: And in the same place have their bodies rested for many ages, to wit, six hundred twenty eight years, till the time of Henry de Soili, who after the burning of the said Church was Abbot of the same place. The which said Abbot after many admonitions by several persons commanded men to dig between the said Pyramids, to try whether they could find the King's body: but before they began to dig, the place was all encompassed with cortains. They digged therefore exceeding deep, and at last found a very great Bier of wood altogether shut: which with their instruments they opened, and within it discovered the King's body, and a certain Cross of Lead, of which one whole side was filled with this Inscription, Here lies buried the famous King Arthur in the Island Avallonia. Then they opened the Tomb of the Queen, and the hayrs of her head were spread over her body, and seemed as if she had been lately buried: but assoon as they touched them, they fell all into dust. The Abbot then and Convent with great joy and exceeding honour transferrd their Bodies from thence, and placed them in a double Monument of stone nobly engraven on the out side, in the great Church: to wit, the King's body by itself at the head of the Tomb: and the Queens on the East side. 11. As touching the two Pyramids between which King Arthur's Monument was first placed, and the ancient, scarcely legible, inscriptions on them, which Malmsburiensis has copied out, we gave our opinion of them when we treated of the first foundation of the Monastery of Glastonbury, supposing that they were the names of certain Holy persons there anciently buried, among which King Arthur prudently desired to be placed, for the reasons afore said. Yet since among them there are found some names which savour of a Saxon Original, it may therefore seem that some of those persons were buried, and their names inscribed in after times: But withal, since the Southern parts of Britain had of ancient times been possessed by nations of a Germane original, as the Belga, Arrebates, etc. why might not many of their names continue after their language was changed? XXVI. CHAP. XXVI. C. 1.2. Folly of those who deny that ever there had been such a King as Arthur. 3. The Cross a proof of his being a Christian. 1. THE foresaid testimonies and irrefragable Monuments do evidently declare the unreasonableness of some late Writers assertion, that King Arthur was neither a King nor a Christian, yea that there never was any such man, but that his actions and even his being were merely the creatures and fictions of idle dreaming Bards. 2. Among such censorious Writers, Geneb●ard. Genebrard thus positively presumes to write, Geffrey of Monmouth and Bale do most vainly and falsely feign that their Great Arthur, who never had a being, as may be understood from Saint Beda, Beda l. 1. c. 16. did in the time of Clodoveus King of France destroy the Saxons, and performed more wonderful Exploits through the whole world almost, then Alexander the Great: That he was a Christian, etc. Indeed that many foolish stories pass concerning him it cannot be denied. But that it may be collected from S. Beda that there was never any such man is a mistake. Id. ibid. All that he says is, That Ambrose Aurelian a modest man was the only person of the Roman stock who overlived the miseries of the Britain's, at the time when the Saxons first raised such Tragedies in the Island. He does not deny that he had Sons and grandchildren: Gild. de Excid. On the contrary Gildas expressly affirms that the Offspring of Ambrose in the times when he wrote did degenerate from the virtue of their Ancestors. 3. It cannot therefore be denied that such a Prince governed the Britain's, as King Arthur, that his reign continued the space of about three and thirty years: that in the seaventieth year of his age he died, and was buried after the Christian manner was sufficiently testified by the Cross over his Tomb. A. D. 528. Which Cross was from the beginning esteemed through the whole Church an assured badge of Christianity, but in the beginning of the late Change, called a Reformation of Christianity, the Cross which testified that King Arthur was a Christian, was by a person of quality a Protestant thrown down to testify that another sort of Christianity began then to arise. The first degree of Apostasy declared by the Emperor julian was the casting away the sign of the Cross, which, saith S. Cyrill, Cyrill. Ca●●●. 3. Athanas. in vit●. S. A●on. is the prime and immovable foundation of the Faith professed by a Christian, and which, according to the testimony of S. Athanasius, hath in every age triumphed over all Superstition and Idolatry: Whereas of late the Cross itself is accounted at the best to be superstition, and our Veneration of it, Idolatry. XXVII. C. XXVII. CHAP. 1.2. etc. Of S. Iltutus. 4. His Vow of Chastity: blaspemed by the Centuriators, etc. 1. BEfore we apply ourselves to the narration of the Gests, or indeed crimes, of the degenerate Successors of King Arthur, it will be expedient to celebrate the virtues and Sanctity of two Holy British Saints, famous in that age, S. Iltutus and S. Samson: the former, heretofore mentioned, died during that Heroical King's reign, but in what year is uncertain: the other flourished then, though his life was continued several years after. 2. S. Iltutus (in the Gallican martyrologue called S. Hildutus, Ap. Capgra● i●●● S. 〈◊〉 by others S. Elcutus) was the Son of a Noble Soldier named Rican. His mother was called Rieneguilida, daughter to the Prince of Lesser Britain. In his childhood he was by his parents care instructed in learning: but being arrived to more years he applied himself to Martial affairs. And hearing the report of the magnificence of his kinsman King Arthur, he resolved to visit him, by whom he was with great honour received. Afterward he went to the Prince of the Province, now called Glamorgan, by whom he became so highly esteemed, that he was advanced to the highest condition in that State, and next under him governed the Court. Ib. 3. After this he was counselled and persuaded by S. Cadocus, surnamed Sophia's, to forsake his secular habit and profession, and to consecrate the remainder of his life to the service of God, that so he might more assuredly attain to eternal happiness and rewards. Iltutus thereupon yielding his assent and submission to the words of the Holy man, relinquished the world, and retiring himself to a commodious mansion lived there some time a solitary devout life. He is said by Pits to have been a Disciple of S. German of Auxerre: A. D. 529 Afterward he had recourse to S. Dubricius then Bishop of Landaff, Pits in S. Iltut.. Ap. Cap grav. ibid. who gave him the Tonsure and Crown, badges of a Religious Profession, and so dismissed him to his place. 4. Thus, Pits ibid. saith Pits, with the consent of his wife he vowed perpetual Chastity, which was also by his wife observed. This his signal act of contempt of sensual pleasures is so displeasing to the Centuriators of Magdeburg, Magdeburg. Cent. 6. c. 10 that although in the beginning of their Narration touching his actions they had given this Character of him, That he was above all that lived in his Nation most eminently skilled in the Scriptures of the Old and New Testament, and divine Philosophy: morever that he was adorned by Almighty God with the Spirit of Prophecy and knowledge of future things: Notwithstanding in the pursuit being to mention this Vow of Chastity, they not only contradict the former Character, but invent a most blasphemous lie, adding these words, Illutus was notoriously filled with the Spirit of Antichrist: Ibid. insomuch as out of contempt of marriage, and in opposition to the Apostles Doctrine, he repudiated his most chaste wife, and moreover plucked out her eyes. Which most impudent lie, reported likewise by Bale an Apostate and transgressor too of his Vow of Chastity, has not the least ground in our ancient Records touching his Gests. 5. The Memory of his learning and sanctity is to this day preserved in Glamorganshire, where there is a town and Church called Llan-lwit, contractedly from Llan-iltut (not far from Llan-carvan the habitation of S. Cadocus) where S. Iltutus diligently preached God's word, and moreover instituted a College of Scholars, whom he instructed in learning and piety. Among whom the most illustrious was S. Samson, of whom we shall treat presently, and who by his Master's directions embraced likewise a Religious Profession. 6. Several fables and unsavoury Miracles reported in Capgrave touching S. Iltutus, deserve to be omitted: Ap. Cap grav. ibid. Neither seems there to be any just ground for this passage in the conclusion of his life: That when his last end approached, he returned into lesser Britain, and there in the City of Orle, after many signs and miracles wrought by him, he commended his body to the earth, and his Spirit to God, on the eight day before the Ides of November. For doubtless if he had died in Lesser Britain the Gallican martyrologue would not have been silent in that particular: Whereas it mentions nothing of him but that he was a Disciple of S. Germanus of Auxerre whilst he preached against the Pelagians in Britain; Martyrolog. Gallican 7 November. that he was the Instructor of S. Samson Bishop of Dole and of many other illustrious Monks: and lastly that he was eminent for the Spirit of Prophecy and many Miracles. Which martyrologue differs in one particular from ours, in which he is said to have been the Disciple of S. Germanus Bishop of Paris, not of Auxerre. A. D. 540. XXVIII. CHAP. XXVIII. CHAP. 1.2. Of S. Samson. 3.4 Of S. Piro. 5. S. Samson an Archbishop in Britain: and where. 6. &c He caries the Pall to Dole in Lesser Britain: which Church therefore pretended an exemption from Tours. 8. Of S. Conaid, or S. Mein. 1. AS touching S. Iltutus his Disciple, S. Samson, he was born in Great Britain in the Province of the Dimetae or South-wales, now called Glamorganshire: He descended from Noble parents: His Father's name was Amon (as we read in B. Usher) and his Mothers, Vsser in Primord. f. 531. Anne, who was born in the next Province, called Venetica from the chief City Caer-guent, Ap. Capgrav. in Samson. or Venta Silurum. His parents having lived many years childless, at last by their frequent fasting, Alms and prayers obtained him of God. Pitt in Samson. 2. In his younger years he became a worthy Disciple of S. Iltutus, saith Pits from Leland, from whom he learned human knouledge, integrity of life, and Monastical institution in a Monastery which a little before he had founded by the assistance of a Holy man called Piro. 3. Concerning this Holy man we read in Vincentius this testimony: Vincent. in ●●ec. hist. c. 21. c. 109. There was, saith he, a certain Island not far distant from the Monastery of S. Iltutus in which another Monastery was built by a holy man named Piro. Thither did S. Samson hasten by God's guidance and the advice of his Master S. Iltutus: and there did he lead a perfect and Angelical life. He was in his conversation amiable, persevering in good works, and vigilant in prayer etc. Not long after, Piro being prevented by Death, the Holy man Samson was by the unanimous suffrages of the Convent chosen Abbot. Vsser. in Ind. Chronol. This Election by B. Usher's computation was made in the year of Grace five hundred and thirteen. And eight years before, when S. Petroc, as hath been said, came into Cornwall, the rustic Pagans living there gave him notice of the sanctity and austere life of this Holy man, who then lived not far from thence a solitary life. Id. ib. A. D. 516. 4. Four years after he had been chosen Abbot, saith B. Usher, by the permission of the Holy Bishop Dubricius, he went into Ireland in the company of certain scott's who in their return from Rome came thither. His stay in Ireland was not long: for he was present at the Synod of Brevy in the year of our Lord five hundred and nineteen. 5. He was afterward ordained and consecrated an Archbishop in Britain: but neither the time, nor place can assuredly be defined. But that S. Samson a British Archbishop went out of this Island into Lesser Britain, and carried over with him the Pall, which was the ensign of his dignity, is certain beyond all controversy. A great debate there was in the time of Pope Innocent the third whether the Pall was tranferd from York or from Menevia, Matthew Paris declares his opinion that it was from York: Mat. Paris. A. D. 199 Girald Camb de Eccl●s Meneu. ●ist. 2 But Giraldus Cambrensis in his Dialogue concerning the Church of Menevia relating this controversy, brings in Pope Innocent thus objecting in the behalf of the Church of York, Yea but this Samson Bishop of Dole, as the tradition is, had formerly been Archbishop of York. Whereto Giraldus thus answers, Saving your Reverence, the case is otherwise: for the History of the Church of Dole affirms him to be ours at Menevia, and to have relation to no other Church in Britain. Hence it is that in the Sequence sung in that Church on the Festivity of S. Samson it is expressly said, That the Prelate of Menevia was transferred to the supreme Dignity of the Church of Dole. As for the Advocats in behalf of the Church of York they are deceived by an equivocation of the Name, because in their Records they find the name of an Archbishop Samson. And another plea which those of York had for their cause was a supposititious Prophecy of Merlin: That the dignity of London should adorn Canterbury; And the seaventh Pastor of York should be honoured in Lesser Britain. 6. The debate therefore is generally concluded to the advantage of the Church or Menevia, in which S. Samson is supposed to have succeeded in the place of Kinorus who was next to S. David. Now the Church o● Menevia being a Metropolitan Church, enjoying all the Privileges of the Church of Caer-leon, the Archbishop thereof by consequence wore a Pall, the Ensign of that Dignity. Which Pall was by S. Samson carried over to Dole in ●esser Britain in the year of Grace five hundred sixty six, at which time the whole Province of Menevia was almost depopulated by a raging pestilential disease, as hath been observed by Roger Hoveden, Harpsfeild, Sigebertus and others: Hapsf. c. 27. in 6 prim. the Holy Bishop was unwilling to avoid the danger: But his friends being urgent, he took ship and landed in Armorica. 7. Being arrived there he was admitted into great favour by Childebert then King of France: Gallican. Mart. 28. Novemb. and with his licence and contribution founded a Monastery: where he lead a life wholly employed in Divine meditations: and by his most holy example and admonitions directed many Disciples in the same way. Thus we read in the Gallican martyrologue. 8. S. Samson in his voyage took with him a companion of suitable holiness called S. Conaid, vulgarly by the French named S. Mein, who probably is the same which otherwise is is styled S. Mevennius, whose life hath been written by Roland à Nova-Villa: by whom he is styled the son of a Noble man of Great Britain living in the Region of Venta (or Caër-guent) in Cambria (S. Sampsons' country: Roland. in vit. S. Concid. ) That he received good education, having been by his parents recommended to S. Samson of Menevia. One special Miracle is recorded to have been wrought by him, Martyrol. Gallic. 15. I●●. which was that by his prayers a fountain sprung forth in a dry soil, very effectual for curing several diseases, and specially the Scurvy (Psora) which therefore is vulgarly called the Disease of S. Mein. This is related in the Gallican martyrologue on the fifteenth of june. He is supposed to have died in the year of Grace five hundred and ninety. And he is commemorated likewise in our English martyrologue on the same day by the name of S. Main. 9 After that S. Samson had spent some years in his Monastery of Dole, the Bishop of that City dying he was elected in his place. And having in his custody the Pall which he had worn formerly being Archbishop of Menevia, the same he made use of in his Episcopal functions also at Dole. From whence his Successors Bishops of Dole taking advantage, assumed likewise to themselvas the honour of wearing a Pall, and consequently of challenging an archiepiscopal jurisdiction and an exemption from the power of their former Metropolitan the Archbishop of Tours. This they continued many ages, till the days of Pope Innocent the third, notwithstanding many oppositions and protestations of the said Archbishops. And all that time the See of Menevia, or S. David's, though acknowledged the prime Church and Metropolis of Cambria, yet abstained from the Pall. For which cause Pope Eugenius the third under our King Henry the first subjected it to the See of Canterbury in the year of our Lord eleven hundred forty eight. 10. Thirty three years S. Samson with admirable sanctity administered that Bishopric, and in the year five hundred ninety nine received his eternal Reward. Martyr. Gal. 28. julij. His body by reason of the frequent incursions of the Danes and Normans, was removed from Dole to Orleans: Where it was received with such reverence, that a Church was built on purpose to keep it▪ which to this day is dedicated to his honour, although destitute of that sacred pledge: which among many other Bodies of Saints was impiously burnt by those professed Enemies of Sacred things the Huguenots in the last age, who seized on that City. Thus we read in the Gallican martyrologue on the twenty eighth of july. Malmsbur. de Pontif. l. 2. f. 251. Some part of his Relics was with great veneration reposed in the Abbey of Middleton in Dorsetshire, which was built by King Ethelstan in expiation of being at least accessary to the murder of his brother Edwin in the year of Grace nine hundred thirty four. 11 His Successor in the See of Dole was his kinsman, and companion of his voyage, S. Maglore: concerning whom we shall treat in due place. XXIX. CHAP. XXIX. C. 1.2. etc. Of S. Malo, or Mahutus. 1. ANother Kinsman of S. Samson called S. Maclovius, A. D. 540. or S. Malo, otherwise S. Mahutus, was famous at this time. He during the tempest raised in Britain by the treason of Mordred against his Uncle King Arthur, and the bloody war following, left the kingdom and passed likewise into Lesser Britain, the common refuge of devout men in those times. 2. He was born in Britain: His Father's name was Went (He is called Hano in the Gallican martyrologue) a Count and founder of the City by Historians called Guincensis. His Mother was called Derwella, or Darwalla, and she being threescore years old was delivered of him on the vigil of Easter in the valley of Llan-carvan in Glamorgan-shire. 3. In the same place at that time lived a Holy man called S. Brendan, Abbot of the Monastery of Llan-carvan by whom this Infant so wonderfully born, was baptised, and afterwards educated in all virtue and piety. From his childhood he is reported to have shined gloriously by innumerable Miracles, saith, Harpsfeild, which indeed accompanied him all his life-time: Vincent. l. 21. c 9●. Anton. tit. 12. c. 8. many of which are recorded by Vincentius and S. Antoninus, but resolutly declared to be impostures by the Centuriators of Magdeburg; without any proof. Camden. in Huntingd. 4. Our learned Camden affirms that the constant Tradition was that he was afterward made Bishop of a City in the Province of the Iceni, now Huntingdon shire, called by Antoninus Durosipons, because seated near the River Ouse, but afterward the name was changed into Gormonchester, from Gormon, or Guthrum the Dane to whom upon his becoming Christian King Aelfred gave those Provinces. Notwithstanding it is rather probable that the said Tradition was grounded on some mistake. 5. In succession of time upon occasion of the troubles afore said, S. Malo, or Mahutus went beyond sea into Lesser Britain: where he lived in great sanctity. But when the fame thereof was spread abroad (as we read in the Gallican martyrologue) he, Martyr. Gal. 15. Novemb. out of a contempt of his own glory, retired himself privily into a certain bordering Island, where in his Eremitical manner of living he expressed an Angelical purity. But the brightness of the divine splendour discovered this light which endeavoured to conceal itself. For when the Inhabitants of the neighbouring Island heard say that a certain stranger excelling in the gift of preaching and power of Divine Miracles did hide himself there from the conversation of men (this they were told by some who had received help from him) they in a common assembly came, and drawing him by force out of his solitude, chose him for their Pastor: and inviting the neighbouring Bishops, they placed him in the Pontifical chair of the City of Aleth, and partly by entreaties, partly by mere force they compelled him to be their Bishop and Ecclesiastical Governor. 6. S. Machutus being thus exalted to this dignity shed forth abundantly the beams of that Divine Grace with which he was replenished, illustrating men's souls with the true knowledge of God, inflaming them with his Love, and affording both admonitions and examples of all virtues: to which likewise he added a great efficacy by wonderful operations and miracles. Insomuch as since the Apostles time we read not of any one who wrought greater wonders in the name of Christ, than he: For with his word he calmed tempests; three dead persons he restored to life; to the blind he gave sight; by the sprinkling of Holy Water he expelled Devils; and quenched the poison of serpents. 7. Neither was it in regard of Miracles only that this Holy Bishop was like unto those Princes of our Faith, but resembled them likewise in his patience which was oftimes put to the trial: For he was assaulted by certain impious persons, and suffered many calamities for justice and Religion, insomuch as in the end he was violently thrust out of his Episcopal Throne and Diocese, together with seven other devout persons whom he had chosen for his especial companions, and who imitated him in purity of living: yet this so heavy a Cross he bore after our Lord with a courageous mind, as the Apostles heretofore did. 8. Attended with these holy men Saint Mahutus fled into Aquitain: and in the City of Xaintes (Santonum) he was most kindly entertained, and fatherly assisted by Saint Leontius Archbishop of Bourdeaux, and Metropolitan of that City: who there accommodated him with a convenient habitation for serving God. For the Holy Archbishop Leontius bore a most tender affection to him, admiring and reverencing the Divine Graces which he observed in him, whom he esteemed as sent from heaven to assist him in his Pastoral charge. For which reason, in all Visitations of his Diocese and Province he took him for his companion, earnestly beseeching him to be his assistant by his wholesome counsels, by his Prayers acceptable to God, and by the examples of his holy Life. 9 Moreover this Man of God, although so disgracefully and unjustly exiled, was not unmindful of his flock: but forgetting all injuries, he daily invoked our Lord's clemency for the conversion of that stubborn people. The Divine Majesty a● last condescended to his Prayers, and by an Angel acquainted him that his flock was now penitent, and earnestly desired the return and favour of their Pastor: and that it was God's will that he should repair to them, and restore to health that Region which was greivously afflicted with the scourges of Divine severity; that he should restore plenty to the barren earth, and bestow his benediction on the inhabitants: And lastly having done this, that he should again return to Xaintes, where he was to be devested of his corruptible flesh, that his soul might freely ascend to partake eternal felicity. All these things the Holy Bishop performed according as God had commanded: and when he came back from Britain S. Leontius received him with greater joy, and expressed more respectful Offices and kindness to him then formerly. 10. Shortly after this S. Mahutus (or S. Maclovius (died, full of days and sanctity, and was buried by Leontius in Aquitain. Ibid. And though the inhabitants of Aleth were deprived of the sacred Relics of their prime Prelate, whom they had treated so injuriously: yet the Name of Blessed Maclovius remains, never to be blotted out: which to this day both adorns and defends that City with his glorious protection and celestial benefits. Notwithstanding the Episcopal See does not now remain at Aleth, but is removed to an Island two miles distant from thence, anciently called Aaron, where a City new built, is in memory of their Holy Prelate and Patron called S. Malo (Vrbs Macloviensis.) 11. To this large relation in the Gallican martyrologue, Ap. Capgrav. in S. Mah●t●. john of Tinmouth adds: That S. Mahutus with his seven Disciples in devotion visited Rome, where he redeemed many Infidel Captives, and having instructed them in the true Faith, baptised them. Moreover that after forty years' government having been injustly and violently driven from his See at Aleth, he cursed and excommunicated the people, and then retired to an Island in Aquitain called Agenis, from whence he repaired to Leontius a Bishop there. Which relation contradicts the Gallican martyrologue, according to which S. Maclovius was so far from cursing his flock, Magdeb. cent. 6. f. 753. that he prayed daily for it. However the Centuriators of Magdeburg charitably remember only his cursing and not his prayers: and most unskilfully write, that he flourished under Leontius Bishop of the Saxons (mistaking Saxonum for Santonum:) and that he cursed the Britain's, his own countrymen, from whom he never received any injury. How long he lived appears not: but his death is in our martyrologue assigned to the year of Grace five hundred sixty four. A. D. 542. XXX. CH. XXX. CHAP. 1.2. Of S. Brendan. 3. Of S. Doc, and S. Canic. 1. SAint Brendan the spiritual Father and Instructor of S. Maclovius, though by birth no Britain, is not be denied a place in this History: Concerning whom we read in B. Usher that he came out of Ireland to visit the Holy man S. Gildas Albanius in Britain: Vsser. in Primord. f. 934. where he built a Monastery and a Church. He was also Superior in the Monastery of Lancarvan, where he baptised S. Maclovius. After that he returned into Ireland, where he was Abbot of a Monastery called Birra, and in the year of Grace five hundred seaventy one most happily ended his holy Life. Of whose glory and Beatitude revealed to S. Columba, Ad●●●●. in vit. S. Columba. l. 3. c. ●5. the Author of that Saint's life called Adamannus thus writes, where he introduces S. Columba thus discoursing with his Minister Diormitius: Columba. Go and quickly provide all things necessary for celebrating the Holy Eucharist: for this is the day of the blessed death of S. Brendanus. Diormitius. Why do you command that we should prepare so solemnly for Mass to day; since no Messenger from Ireland (Scotia) has yet brought tidings of the death of that Holy man. Columba. However go, and fail not to do as I have commanded: for this last night I saw heaven on a sudden opened, and quires of Angels descending to meet S. Brendans soul, by whose incomparable splendour the whole world was that hour enlightened. 2. S. Brendan thus called to heaven, enjoyed on earth also an eternal Monument of his name and Sanctity: for in the Isles of Orkney a town and Church were built, and were called from his Name. The reason of which honour and devotion was because his Sacred body was thither translated. The day of his death is celebrated in our martyrologue on the sixteenth of May: Martyr. Ang. 16. Maij & 14. jun. and his Translation on the fourteenth of june. 3. We will here conclude with the Memory of a Holy British Abbot called S. Doc, who flourished in this Age. Of whom the Irish Annals thus write in the life of Saint Canic (from whom the Province of Kilkenny took its appellation, importing the Church of Canic.) When S. Canic was grown to an age capable of knowledge, Ap. Vsser. in Primord. f. 935. he was desirous of instruction, and therefore passed over the Sea into Britain, to a Religious wise man naimed Doc: and under him he studied diligently, and was taught both learning and piety. This S. Doc was one of the three Holy Britain's from whom the Irish learnt the form and Rites of celebrating Mass, as hath already been showed: the other two were S. David and S. Gildas. THE twelfth BOOK OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAPTER. 1.2. etc. Constentin succeeds King Arthur. His Cruelly: Pennance, and undertaking a Religious life. 1. IT seems the Britain's at the beginning had no such conceit of King Arthur's returning, A. D. 542. for surely they would have expepected awhile and not immediately have filled his Throne with a succession of strange Princes. The Bards had not yet contrived their fantastical Stories, which could find none in these times to hearken to them. 2. Therefore after King Arthur's death Constantin, according to his designation, succeeded him in the Government of Britain. He was the Son of Cador Duke of Cornwall, and kinsman to King Arthur. His sufficiency to discharge that employment for the benefit of his country was enough approved by his glorious Predecessors choice. But Almighty God having fixed a period to the British Monarchy, permitted many factions to arise, and many pretendants to the Principality, the opposing of whom hindered Constantin from advancing the common profit and safety of the Kingdom. Gild. de Excid. 3. Yea moreover ambition and revenge had such power over him that they invited him to commit crimes, which hastened the ruin of his country. Hence it is that Gildas calls him the Tyrant of Danmonia: Tyrant by reason of his cruelty, and Tyrant of one only Province, because several others at the same time had invaded each one their several Principalities: and for the maintaining of their unjustly usurped power filled the whole nation with all manner of crimes and impiety. 4. This gave occasion to the same Gildas to write and publi'sh a passionate Invective against the vices of the whole British Nation, Id. ibid. which had universally depraved the inhabitants of all states and conditions excepting a few, exceeding few, who seeing destruction avoidable coming on the Nation, sequestered themselves from public affairs, and in solitude deplored the sins of others, and by great austerities and pennances procured indulgence to their own souls. 5. In former times, saith he, our Kings, public Officers, Id. ib. private persons, Bishops and other ecclesiastics, every one kept their order and performed the duties belonging to them. But when they were dead (Such as Ambrose, uther-pendragon, Arthur; and likewise Dubricius, David, etc.) there succeeded a generation utterly ignorant of the former Virtues, among whom all the rules of Truth and justice were so shaken and subverted, that no footsteps, nor so much as the least monument of those virtues appeared in any of the foresaid orders and conditions, A. D. 543. etc. 6. Constantin at his first ascending into his Throne bound himself by a solemn Oath to govern justly, and to use his utmost endeavours to defend his subjects from injuries and oppressions, and the common wealth from the violence of its enemies. This appers, because the year following we find him accused of perjury and violating his Faith given, for his barbarous cruelty, and sacrilegious profanation of God's house. Weminist. A. D. 553 7. For two sons of Mordred, saith Matthew of Westminster, rose in arms against Constantin, being desirous to revenge their Father's death (slain by King Arthur, as hath been said) These joining in a confederacy with the Saxons, fought many battles with him. But at last being compelled to fly, Constantin pursued them: and one he slew before the Altar of S. Amphibalus his Church in Winchester: And the other who had hid himself in a certain Convent of Monks, he condemned to a cruel death at London. Gild. de Excid. 8. For this Sacrilegious inhumanity, Gildas in his too free stile calls Constantin the tyrannical whelp of the Lyonnes of Danmonia, an infringer of the dreadful Sacrament of an Oath by which he bound himself before God and all his Saints to abstain from all injustice and treachery to his subjects; notwithstanding which, in the very bosoms both of their carnal Mother, and the common Spiritual Mother the Church, and ne'er unto the most Holy Altars he had torn the bowels of two Royal Youths, though covered with the Vestment of a holy Abbot (Sancti Abbatis amphibalo) whilst they stretched forth their hands, not armed with swords to resist, but to implore help from God and his Altar: notwithstanding all which, he most barbarously shed their blood, which with a purple die stained the Seat of the Ecclesiastical Sacrifice and the Sacred palls which covered it. By which expression of Gildas it seems that these two children, Sons of Mordred, had not been guilty of raising war against Constantin: but without any offence done by them had been murdered contrary to his ●ath. Id. ibid. 9 In consequence to which Invective the same Author adjoins most pressing exhortations to Constantin, that he would do suitable penance for these horrible crimes, & implore the Divine Mercy, that if possible, he might avoid the dark inextricable torrents of eternal fires, in which otherwise he must for ever be rolled and roasted. 10. It is probable that this Zealous Writer, who flourished at this time, did personally use the like exhortations to him, which he after recorded in his Book: and that they wrought a good effect on him. A. D. 545. For though some of our Historians write that he was slain by Conan who succeeded in the Kingdom: A. ●oet. hist. l. 9 Yet Hector Boëtius relates how Constantin after a short reign having been deprived of his wife and children, grew weary of his Kingdom, and privily stealing from his friends, went into Ireland: And that there for the love of Christ he laboured unknown like a poor servant in a Mill. But afterward by persuasion of a Monk, to whom he had discovered his condition, he was induced to shave his head and consecrate himself to a Religious life in a Monastery: where he lived with such piety and devotion that he became a pattern of all virtues to the rest of the Monks. That at last he was by the Prelate of that place sent in Mission to the Scots to instruct that nation in the doctrine of Christ, where he suffered Martyrdom by the hands of certain impious persons. After some Ages he was venerated as a Saint, and by the authority of succeeding Bishops Temples were dedicated to his honour, which yet remain in that Nation. 11. What is thus related by Boëtius, Ap. Capgr. in vitâ S. Davidis. receives a strong confirmation from the Author of S. David's life in Capgrave, where we read, That when the fame of S. David's holiness was spread abroad, several Princes forsaking their Kingdoms, retired to his Monastery. Likewise Constantin King of the Cornishmen (which is the same Title with Rex Danmoniae in Gildas) forsaking his Throne, became a Monk there: and after some time spent in the devout service of God, he at last went into a far distant country, where he built a Monastery. II. CHAP. II. CHAH. 1.2. etc. S. Kentigern forced to fly into Wales: where he found'st a Monastery, and Episcopal See: Of Malgo, a Prince who opposed him. 1. BEfore we proceed to the Gests of Conan Successor to Constantin in the Kingdom of Britain, it will be requisite that we relate a great affliction and persecution which befell the famous and Holy Bishop Kentigern in the second year of the reign of the said Constantin. His Birth, Education & consecration to the Bishopric of Glasco, with the defects attending it, have been already declared. 2. Now in pursuance of his succeeding Gests, A. D. 543. Ap. Capg●. in vitâ S. Kentigerni. Vsher. in Chr. john of Tinmouth thus writes: Certain Sons of Belial kinsmen to King Mark rose against the Saint, conspiring his death. Whereupon being admonished by Divine revelation, he departed directing his journey to Menevia, where the Holy Bishop David flourished with all virtues. Near Caërleon he converted many to the Faith and built a Church. Being come to S. David, he abode with him some time; and received from the Prince of that Region, Cathwallam a place commodious for a Monastery: Which having erected at Egla (Elwy) he fixed there an Episcopal See. Near that place there was a certain Noble man, which often threatened and effectually endeavoured to expel him from thence, whom God therefore smote with blindness: But upon the holy Bishop's prayers his sight was restored: A. D. 545. for which he became ever after his helper and protector. 3. There were assembled in that Monastery no fewer than nine hundred sixty five Brethren, who all lived under Monastical Discipline, serving God with great abstinence. Of which number three hundred who were illiterate, he appointed to tilling of the ground and guard of the cattle, out of the Monastery. Other three hundred he assigned for preparing nourishment and performing other necessary works within the Monastery: And three hundred sixty five who were learned, he deputed to the celebrating Divine offices daily: Not any of which without great necessity would he permit to go out of the Monastery, but ordained them to attend there continually as in God's Sanctuary. 4. And this part of the Convent he divided so into troops and companies, that when one had finished the service of God in the Church, another presently entered and begun it again: which being ended, a third without any delay entered. I● this means Prayers were offered in that Church without any intermission, and the praises of God were always in their mouths. 5. Among these there was one, named Asaph, more especially illustrious for his descent and form, who from his childhood shone brightly both with virtues and miracles, and daily endeavoured to imitate his Master in all Sanctity and abstinence. To him the Man of God bore ever after a particular affection, and committed the care of the Monastery to his prudence, and in conclusion appointed him his Successor in the Bishopric. Godwin. in cate-log. in Episc. Asaph. 6. As touching the forementioned Nobleman who opposed this Holy Bishop, B. Godwin thus writes in his Catalogue: Saint Kentigern at first built a Church of wood and lime: but afterward he renewed it of stone, although he was therein much hindered and molested by a certain Prince named Malgo or Maglocun, whose dwelling was six miles from thence at Deg●nwy. But afterward being assuaged, he permitted him to place there an Episcopal See: on which he bestowed both ample possessions and privileges: Doing the same likewise to the Monastery. The See is by some called Elguy, or Llanelwy, so named from the River Elwy near which it was seated. And of that Church Saint Kentigern was the first Bishop. But in succeeding times it was called Saint Asaphs, from his name who sat there Bishop next after. 7. As touching this Prince Maglocunus or Malgo Conanus, Gild. in Excid. he is mentioned by Gildas, but deeply accused by him to have been though an expeller of many Tyrants, yet withal as he was greater than many in power, so likewise in malice. Of him more hereafter. III. CHAP. III. CH. 1.2. etc. S. Kentigern wonderfully recalled to Glasco: where he destroys Idolatry among the Picts. 8.9. S. Columba Visits him. Twenty Irish Saints called Columba. 1 SAint Kentigerns life was prolonged till after S. Augustin the Monks coming into Britain, Ap. Capgr. in vitâ S. Kentigern for his death is by the best Historians assigned to the year of our Lord six hundred and one. Yet because his following actions are not mixed, nor have any considerable influence on the general affairs touching the British Churches, we will in this place sum up the remainder of his life. 2. During S. Kentigerns' abode in Cambria happened the blessed death of the Holy Bishop S. David, whose glory was discovered to Saint Kentigern by revelation as hath been showed. In that country he remained the space of seaventeen years, exercising most perfectly the functions both of an Abbot, and afterward a Bishop at Elwy, till in the end he was recalled to his first Bishopric at Glasco: the admirable manner whereof we find related by john of Tinmouth to this effect: 3. After that all the enemies of S. Kentigern in the Kingdom of the Cumbrians had been consumed by divers calamities and diseases, the inhabitants of that region, by reason of the absence of Saint Kentigern who had been so many years exiled from thence, had forsaken the way of our Lord taught by him, and were returned to Idolatry, like dogs unto their vomit. Which Apostasy of theirs God punished with a grievous famine, the earth, sea and all the elements refusing their accustomed aid and comfort to them. 4. But at length our Lord was pleased to raise up in that Region a good King named Rederech, who had been baptised by some of the Disciples of S. Patrick, and who was very desirous to restore the Faith of Christ in his Kingdom. For which purpose he directed Messengers with letters to S. Kentigern, in which having acquainted him that the men who sought his life were dead, he most earnestly beseeched, and in the name of our Lord adjured him that he would no longer be absent from his flock, for which he was obliged even to sacrifice his own life, 5. S. Kentigern having received this Message, without delay prepared for his return: and having by admonition from an Angel appointed Saint Asaph his Successor in the Bishopric of Elwy, he being attended with six hundred and sixty of his Brethren took his journey back to the Region of the Cumbrians: at his entrance whereinto he was met by the devout King and very great numbers of the people, giving thanks to God for his presence: Upon whom the holy man pronounced a solemn benediction. 6. After that he cried with a loud voice, In the name of our Lord jesus Christ I command all those who do envy the salvation of men, and resist the preaching of God's word to depart presently from hence, that they be no hindrance to those who shall believe. Having said this, immediately in the sight of all an innumerable multitude of wicked Spirits, horrible to behold both for their stature and shapes, fled away from the company: which caused a wonderful fear and trembling in them. But the holy Man encouraged and comforted them, letting them see visibly Who they were in whom they had believed, and by whom they had been induced to adore dumb Idols, or the Elements, which were creatures appointed by God for their use and service. And as for Woden whom (by the seduction of the Saxons) they esteemed their Principal God, and to whose honour they consecrated the fourth day of the Week, he showed that he was no better than a mortal man who had been King of the Saxons, and Ancestor to several nations: that his Body was then resolved into dust, and his soul tormented in hellfire for ever. 7. When he had said thus, adding also many other speeches to explain the Christian Faith, the ground on which he sat in a plain field called Holdelin, swelled up under him in the sight of them all, so that it grew to a reasonable high hill, and so remains to this day. And all the people seeing these wonders, after they were instructed in the Faith, received Baptism. Thus by his doctrine he freed the Nation of the Picts from Idolatry and Heresy. He converted likewise the country of Albania: building many Churches and founding several Monasteries. By which it appears that they were Picts, not Saxons to whom he preached: and that they were such as had forsaken Christianity formerly professed by them: but in his absence were returned to their Idolatry, and in imitation of their Saxon neighbours had admitted the worship also of their idols and false Gods. 8. Whilst S. Kentigern lived among the Picts, I●● ibid. S. Columba (called by the English, Columkill) hearing at his Monastery in the Island of Hylas the fame of this holy Bishop, came with a great troop of his Disciples to visit him: and was met by him with a like multitude, which they divided on both sides into three companies, the first of young men, the second such as were of perfect age, and the third venerable old men: all which in the way towards one another sung spiritual songs. And when S. Columba came in sight of the Bishop, turning himself to his Disciples he said, I see a pillar of fire as it were a golden crown in the third choir descending upon the Bishop and casting a celestial splendour about him. Then the two Holy men approaching to one another with great fervour of affection gave and received mutual kisses and embraces. Hect. B●●t. l. f. 163.9 9 Hector Boetius seems to signify that Brid King of the Picts was present at this meeting: And that afterward S. Columba going to a Monastery joining to the Castle of Caledonia built by Convallus, there instructed in the Faith the Caledonians, the Horesti and other neighbouring Nations: Likewise that in the same place was afterward erected a Church dedicated to S. Columba, and plentifully enriched by the following Kings of the Scots: Which Church being an Episcopal see was vulgarly called Dunkeld. But that Author seems in this relation to mix and confound the actions of two different Saints, both called Columba; for certain it is that Columba who was first Bishop at Dunkeld flourished almost a hundred years after this time: Vsser in Prim●rd. f. 705. for to him Saint Cuthbert being then a child was recommended. Which mistake is very pardonable, because, as B. Usher observes there were in Ireland almost twenty several men famous for virtue and piety, Ibid. f. 1034 all which had the same Name, Columba. IU. CHAP. IV. CHAM 1.2. etc. S. Kentigerns journey to Rome: And the Great Controversy concerning the Tria Capitula. 1. IN the year of Grace five hundred ninety three S. Kentigern out of Britain, Vsser in In●. Chron. ad A. D. 593. and a Bishop call Alban out of Ireland went to Rome to visit Pope Gregory the Great, saith B. Usher from ancient Records. What special business might move them to undertake that journey besides their devotion to the Monuments of the Apostles there, does not appear in our Historians. Yet it may probably be guessed at from a consideration of the state of the Church in those times. 2. A great Controversy was then agitated: the occasion whereof was this. The famous Council of Chalcedon having condemned Eutyches and his doctrine, which confounded the two natures in Christ, was rejected by a faction of the Eutychians, called Acephali, upon this pretence, because it seemed to them to favour the contrary Heresy formerly condemned, of the Nestorians who acknowledged not only two natures, but two Persons in our Lord. The grounds on which the Acephali charged the Council of Chalcedon with this imputation was, first because it seemed to approve an Epistle of Ibas Bishop of Edessa, and also the Writings of Theodorus Bishop of Mopsuestia full of blasphemous passages savouring of Nestorianism, and thirdly had received into Communion Theodoret Bishop of Cyrrhus who had written sharply against the twelve Capita of S. Cyrill. Hereupon the Emperor justinian being desirous to repress the Acephali who had raised great commotions in Egypt and the East, by the advice of Theodorus Bishop of Cesaeréa in Cappadocia a secret favourer of the Acephali, published a large Edict, called Tria Capitulà, in which he proscribed the said Ibas, Theodorus and Theodoret, procuring likewise a condemnation of them and their writings as Heretical from the Bishops of the East. Notwithstanding Menas Bishop of Constantinople in his subscription to the Emperor's Decree added this condition, If these things were approved by the Bishop of Rome. 3. justinian therefore perceiving that without the sentence of the Pope his attempts would be ineffectual, called Vigilius then Bishop of Rome from the thence to Constantinople: Who at his departure was seriously admonished by the Churches of Rome, afric, Sardinia, Greece and Illyricum that he should by no means consent to any novelty, nor suffer any prejudice to be cast on the Council of Chalcedon. In compliance with whom by Letters written in his journey to Menas Patriarch of Constantinople he freely reprehended their condemnation of the Three Bishops, desiring justinian to recall his Decree. And when he was come to Constantinople he suspended from his Communion the Bishops who had subscribed to the said condemnation: for he judged that not any of the Gests of the General Council of Chalcedon ought to be retracted, or called into dispute. 4. Notwithstanding five months afterward at the request of the Empress Theodora he restored them to his Communion: and moreover though he would not subscribe to the Emperor's Decree, yet by his consent the whole Cause was discussed in a Synod of seaventy Bishops at Constantinople: and when the suffrages of the Bishops were brought to him, he wrote a Decree which he sent to Menas, in which he also expressly confirmed the Tria Capitula. 5. But this condescendence of Vigilius to avoid a rent of the Eastern Churches, was ill taken in the West, insomuch as the Bishops of Africa, Illyricum and Dalmatia withdrew themselves from his Communion, and Facundus who defended their cause, called him a Prevaricator. Whereupon Vigilius endeavoured to persuade the Emperor in the presence of Menas and the other Eastern Bishops that whatsoever had passed on either side should be rescinded, and that a Synod should be assembled, to which particularly the African and Illyrian Bishops, who had been scandalised, should be called. But they being unwilling to obey, Vigilius was dealt withal that in case the Western Bishops would not comply, he joining with the Greeks, should condemn the three Bishops. Which he utterly refusing, the Emperor's Decree was notwithstanding published. And when Vigilius, together with Dacius Bishop of Milan, threatened the Grecian Bishops with Excommunication, in case they consented to the Decree, the Emperor was so incensed that Vigilius was forced to fly for refuge into S. Peter's Church: from which Sanctuary when the Emperor's Officer endeavoured to draw him, he was repelld by a tumult of the people. But many injuries being still offered to Vigilius, he fled by night to Chalcedon into the Church of Saint Euphemia. 6. This constancy of Pope Vigilius procured this effect, that laying aside the Imperial Edicts, the discussion of the whole cause should be reserved to a Synod: which the Pope desired to have celebrated in Italy: But the Grecians refusing, it was agreed that an equal number of Western Bishops should be summoned to Constantinople: Which agreement notwithstanding, the Emperor summoned all the rest of the... Thus a Council of Eastern Bishops only met on the fourth day before the Nones of May: at which Vigilius refused to be present, not esteeming it Canonical, by reason of the absence of the Western Bishops, who were most interessed in the affair. 7. However after twenty day's respite obtained, Vigilius sent a Writing to the Emperor, which he called a Constitutum, wherein he at large gave his judgement of ●he Tria Capitula, telling him that as touching the blasphemies of Theodorus, he did abhor them: but in imitation of the Council of Ephesus would spare his name. Again that it would be superfluous to cast any infamy on the Writings of Theodoret against S. Cyrill, since S. Cyrill himself, and the Council of Chalcedon had required no other satisfaction from him but only to pronounce Anathema against Nestorius: which he did. And as touching the Epistle of Ibas, no discussion should be made of it after the Council of Chalcedon. 8. This Constitutum the Emperor contrary to his promise reserved to himself: but withal acquainting the Synod with Vigilius his mind touching the Tria Capitula, which he had oftimes both by words and writing expressed, the Synod proceeded to a condemnation of them, withal complaining that the Pope would not afford his presence among them. 9 After this Definition of the Bishops in the Council, the Pope being in extreme anguish because he saw how the Western Bishops would be offended, and that this scandal would be the greater by reason that the Emperor had not sent his Constitutum to the Council, utterly refused his consent and approbation of their Definition; For which refusal, he was by the Emperor sent into banishment with several other Bishops. 10. His banishment did not continue long, for six months after the Synods Definition, Vigilius sent a Decretal Epistle to Eutychius the Successor of Menas, in which he condemned the Tria Capitula, and professed Communion with all those who embracing the Four Councils of the Church, had condemned the same (meaning hereby the last Council, which he would not name.) This Decree of Vigilius was by the Grecians referred among the Acts of the Council, by virtue whereof it became acknowleged a lawful Ecumenical Council. 11. This end being given to this unnecessary Controversy, all the Western Churches, excepting only the Bishops of Istria, Venice and Liguria, consented to it: But these Churches being under the dominion of the Longobardi, broke into an open Schism, which continued till the time of S. Gregory the Great. And besides them we do not find any other Churches unsatisfied excepting Ireland only: to the Bishops whereof S. Gregory, in the year before S. Kentigerns journey to Rome, Greg M. l. 2. Epist. 36. Indict. 10. wrote an Epistle in answer to one of theirs which had charged the Roman See for injuring the Council of Chalcedon by condemning the Tria Capitula. But S. Gregory informed them that this Controversy did not at all touch the Faith of the Church, but only the persons of two or three Bishops: That the authority of the Council of Chalcedon was entire both with those who oppugned, and those who defended the Tria Capitula: and therefore none could have just cause to make a rent in the Church upon so trifling a quarrel. Which answer of the Holy Pope it seems gave satisfaction to the Irish Bishops: Id. l. Ep. 62 Indict. 4. for we read following Epistles from him to them as to unanimous Brethren, instructing them touching Rites in Baptism and whether it was to be administered to such as returned from the Nestorian Heresy, etc. 12. The state of this Controversy hath been thus largely set down, because at this very time it was hotly agitated when S. Kentigern went to Rome, and probably was a principal motive of his journey. Which is the more likely because an Irish Bishop called Albanus went thither at the same time likewise. And though the British Churches are no where mentioned as partaking with those who were divided from the Roman See, yet it might well become the zeal of so holy a Bishop as S. Kentigern to inform himself truly of the state of the present controversy, that so he might prevent a future breach. V. CHAP. V. CHAP. 1. S. Kentigerns death. 2. The manner of it. 3▪ His preparation thereto. 4. Of his Miracles. 1. SAint Kentigern eight years after this his voyage to Rome by a mature and happy death rested from his labours, to wit, in the year of our Lord six hundred and one, being then fourscore and five years old, according to the true computation of Bishop Usher: though others misled by Capgrave, add a hundred years more to his age. 2. The manner of his death is thus related by john of Tinmouth: A. D. 547. The man of God Saint Kentigern being worn away with age, Ap. Capgrav. in vit. ●. Kentigern. had his nerves so dissolved that he was forced to sustain his jaws by tying a linen ruban about his head, which came under his Chin: to the end he might be enabled with less difficulty to pronounce his words. This dissolution of his sinews may be ascribed to a promise a little before his death made him by an Angel: Who told him, Since thy whole life in this world has been a continual Martyrdom, it hath pleased our Lord to grant thee a milder and easier end of thy life, than other men ordinarily find. 3. And as touching his preparation to his death, Id. Ibid. it thus follows in the same Author: At length calling together his Disciples, he earnestly exhorted them to a continuance in observing the duties of their holy Religion, to mutual charity, peace, hospitality and diligence in reading and Prayer. Moreover he gave and bequeathed to them earnest and efficacious precepts firmly to obey the Decrees of the Holy Fathers, and Constitutions of the Holy Roman Church. After which Exhortation given, he departed to our Lord on the Ides of january, in the sixtieth year after he was first consecrated Bishop. 4. After his death the same of his Sanctity was every where spread by a world of miracles; the particulars may be read in Capgrave, to whom the Reader is referred. Concerning him thus writes johannes Major, S. Kentigern was contemporary and a singular friend of S. Columba. I●. Major d● Gest. 〈◊〉 2. c. 7. He was illustrious for many miracles: and his body reposes at Glasgu: to whose honour a Church was erected in that City, second to none in Scotland for costly ornaments and rich endowments of Canonries'. His Memory is celebrated in our English martyrologue on the thirteenth of january. Marty●●●●g l. 13. Ia●●ar. VI CHAP. VI CHAP. 1.2. etc. The Kingdom of the Northumber's erected. 7. K. Conan dies: and Vortiper succeeds. 8. After whom Malgo Conan reigns. 9.10. Battles between the Britain's and Saxons. 1. COnstantin the kinsman, and Successor of King Arthur being dead, A. D. 545. Westm. hîc● or removed, Aurelius Conanus his Nephew a young man of extraordinary worth and well deserving the Crown, saith Westmonasteriensis, succeeded him: his only fault was that he was a lover of Civil contentions. He cast into prison his Uncle, to whom the Crown in right belonged: and murdered two of his Sons, who stood in his way to the kingdom. Which ambition and cruelty was probably a cause inducing some of our Historians to charge him with the murder of Constantin his predecessor. 2. Gildas gives a Character of him much less favourable than Matthew of Westminster: Gild. de Excid for he accuses him of many parricides, adulteries, fornications, inflaming his country with civil wars, and other crimes: for which without repentance he denounces to him a short reign, and after it eternal miseries. And accordingly it fell out, for though Matthew of Westminster allows him thirty years' rule: Yet it more suits with Chronology to assign only four to his reign. 3. In the third year whereof, whilst the British Provinces consumed themselves with civil contentions, A. D. 547. a new and powerful kingdom of the Saxons was established in the Northern parts, called the Kingdom of the Northumber's: the manner and degrees by which they arrived to such power is described by Malmsburiensis, to this effect. 〈◊〉. de Reg. l. ●. c. 3. 4. Hengist at the beginning of his reign in the kingdom of Kent sent into those Northern parts his Brother Otha with his Son Ebusa, men of great courage, experience and Nobility. For they derived their descent from Woden one of the Germane Deities: Which Woden had three Sons Weldege, Withlege, and Beldege: From the eldest son descended the Kings of Kent: from the second the Kings of the Mercians: and from the third the Kings of the Westsaxons and Northumber's: whos's first King Ida reckoned himself the tenth from Woden. 5. Now Otha and Ebusa the first Saxons which brought an army into those Northern parts fought many battles with the British inhabitants, and having conquered those who resisted them, received the rest into their protection, suffering them to live in a quiet subjection. They and their successors also notwithstanding contented themselves many years with the title of Governors or Dukes, acknowledging a dependence and submission to the Kings of Kent. But in the year ninety nine after their first arrival, they assumed the Title and Dignity of Kings: Of which the first was called Ida, whether attaining that supereminence by election or invasion, is not manifest in story. 6. Other Writers affirm that the whole Reg●● possessed by these Northumber's was divided into two parts: Of which that which was more Northern, extending itself from the Bay of Edinburgh to the Picts-wall was inhabited by the Bernicians: and the other reaching from the Picts-wall to the River of 〈◊〉 was held by the Deiri: So that the whole kingdom of the Northumber's anciently contained the Provinces of the Picts, Laudon, North●●berland, Cumberland, Westmoreland, 〈◊〉, York and Lancaster: This will appear by the lives of several Saints said to have lived in the kingdom of the Northumbrians. The same Authors add that the said Division of the Kingdom was made by Ida, A. D. 556. who leaving his Son to govern the Deiri, himself fixed his habitation among the Bernicians beyond the Picts-wall. 7. Aurelius Conanus dying in the fourth year of his Reign, A. D. 548. Gild. de Ex bid. Vortipor Prince of the Demetae succeeded him: who is by Gildas styled a Tyrant who in his old age ascended the throne by civil discords, being a wicked son of a good Prince: defiled by many par●icids and adulteries: who having rid himself of his lawful wife, wallowed in last with her impudent daughter. Whereupon he exhorts him by a timely repentance to avert God's judgements from him. 8. His reign likewise lasting only four years, A. D. 551 Gild. ibid. the throne was invaded by Malgo Conanus, or Maglocuus, a Prince no less vicious than his Predecessors: For in the same Gildas his description he is said to have murdered his Uncle (Prince of Venedotia called Catwallain) together with the greatest part of his Nobility. (This is the same Maglocunus who afforded to S. Kentigern a place for a Church and Monastery. And afterward being tormented with remorse for his parricides, he relinquished the world, and retired into a Monastery where he under took a Monastical Profession. But the sparks of ambition thus covered, broke forth again into a flame, so that quitting his solitude, he returned to all his former crimes, and became an Insular Dragon, depressing other Tyrants, and by strengthening himself with their power becoming a far greater Tyrant himself. 9 In the second year of his Reign a great battle was fought between the Britain's and Kenric King of the West Saxons: A. D. 552. Ethelwerd. Huntingd. l. 3 The place of the Combat was near Sorb●odunum, called afterward Salisbury. In which combat after much blood shed the Britain's were at last overcome and forced to fly. 10. And four years after, the Britain's thirsting to avenge themselves of their former defect, A. D. 556. Huntingd. ib. gathered together all their best forces: against whom Kenric with his son Ceaulin marched. The armies met in the province of the Dobuni (Oxfordshire) at Berambury. (now Bambury) The Britain's divided their Army into Nine Bodies, three of which they placed in the front, three in the midst, and three in the rear. The Saxons though inferior in numbers, yet much escape them in stature and strength: and they fought all in one Body. The combat was bloody, continuing till night: and it was doubtful which side had the better. After this many other battles passed between them: but for the most part the victory fell to the West Saxons. VII. CHAM VII. CHAP. 1. Bridius King of the Picts. 2. King Malgo-Conan dies: and Careticus succeeds. 3. Several Petty British Princes. 4. Alla King of the Northumber's. A. D. 557. 1. WHilst the Britain's and Saxons contended in the West, the Picts in the North beyond the Frith of Edinburgh made Bridius their King, who was Nephew to Loath their former King, being his Brother's son. But whereas Hector Boëtius says that he reigned in the Province of London, H. Boet. that is inconsistent with what was formerly related touching the limits of the Kingdom of the Northumbrians. In the Ninth year of this King Bridius, S. Columba came of Ireland into Britain, as shall be shown. And this being constantly affirmed by all our ancient Historians, to have happened in the five hundred sixty and fifth year of Grace, B. Usher without cause questions the placing the beginning of King Bridius his reign in the year five hundred fifty seven. A. D. 558. 2. In the year following died the Tyrant Maglocunus after whom Caretum took upon him to sustain the state of Britain every day more and more and more falling to ruin. But in vain: for besides that God had fixed a period to it, this Prince was no better than his Predecessors, being like them stained with all vices. But determinately to se●t down either when he began his reign, or when he ended it, is extremely difficult considering the small light which our Records afford of those times. And as for the several Princes whose shameful Characters are given us by Gildas, it is hard to say whether they were Monarches of the Britain's. On the contrary by his manner of writing, most of them se●m to have lived in several Provinces, and there reigned at the same time. 3. Besides the fore named Prince the same Gildas directs the point of his sharp stile against one named C●neglas, Gild. de Excid. by interpretation Yellow Lion, whom he accuses of all sorts of crimes, impiety against God, and savage cruelty to his subjects: repudiating his lawful wife, and violating her Sister, who after her widowhood had vowed chastity to God: and lastly by many injuries afflicting holy men and Pre●●● which ceased not to offer up to God their sight and prayers for him. Whom he exhorts to change his life that he might reap benefit by the Prayers of those who had power to bind in heaven, when they had bound in this world, and to lose likewise such as were penitent. 4. Now by a view of the impieties of all these last Princes of Britain the Reads will observe the justice of God's severity against so wicked a Nation from which he took the Spiritual Kingdom of Christ, A. D. 560. and bestowed it on a people which few years after brought fruits worthy of it. And again out of this dunghill of vices some pearls may be gathered, for here we find the Wise Gildas commending a perpetual vow of Chastity, made not only by Virgins, but Widows also, the infringing of which vow he bitterly inveighs against. And again he acknowledges in God's Priests a power of retaining and absolving sinners, not by way of declaration, but authority and jurisdiction. 5. In the year five hundred fifty nine died Ida King of the Northumbrians, A. D. 5●9. to whom succeeded his Son Alla, whose Empire extended both over the Deiri and Bernicians. This is that King Alla to whose name Pope Gregory alluded when he said prophetically, that in the Province of King Alla there should be sung Alleluia. But we must observe that though he had the authority paramount over all the Kingdom of the Northumbrians, yet there were in some of the Provinces British Princes with dependence on him which called themselves Kings: So we mentioned lately M●●ken King of the Cumbrians. For these Northern Saxons having obtained their dominion not by absolute conquest, but in many Provinces by Treaty, they left the Princes there still invested with their former authority, yet with dependence and deference to them. VIII. CHAP. VIII. CH. 1.2. etc. Saint Theodoric a British Prince retires into solitude: And comes out to fight with the Saxons: In which fight he is mortally wounded. 6.7. etc. His Son Monric censured by a Synod at Landaff. 1. THis Age afforded us more than one Example, A. D. 560. both of the vigour of Episcopal Authority and zeal exercised by a Holy Bishop Synodically, and likewise of submission to the said Spiritual Authority by Princes, otherwise of little devotion, on the contrary stained with many vices and crimes. But before we relate these particulars, we will first declare who this Bishop and Princes were. 2. The Bishop's name was S. Oudoceus, A. Capgrav. in Oudoc●o● the Son of Anaumeda Sister to S. Theliau and Budic a Prince in Lesser Britain. S. Oudoceus from his infancy was addicted to piety. He was assidileus in fasting, watching and prayer for an everlasting reward. In devotion he visited the Monument of S. Peter at Rome: and at his return he went to the place of S. David, and from thence he diverted to the Church of S. Theliau, taking with him certain Relics which during his Pilgrimages he had obtained. Afterward he succeeded Saint Theliau the next Bishop of Landaff after Saint Dubricius: and was an heir not only of his dignity, but of his virtue, doctrine and miracles. He is commemorated on the sixth day before the Nones of july. 4. Next as touching the Prince, his name was Mouric, Son of Theodoric Prince of Glamorganshire in the Province of the Silureses, who being weary of worldly vanities, undertook a Monastical Profession, and served Almighty God in solitude; having transferred his Pricipality on his son Mouric. Into which his Son was no sooner entered, but the Saxons broke into his country, and began to waste it. Whereupon the inhabitants had recourse to their former Prince Theodoric, whom they even compelled to quit his desert, and to be their General in the war. He full of Divine courage encountered the infidel Enemies, whom he put to flight at Tintern near the River Vaga. But having received a dangerous wound in the combat, he returned homeward, and perceiving that it would prove mortal, he gave charge to his Son Mouric, that in what place soever he should end his life, he should there build a Church to God, and a Sepulchre for himself. After this proceeding in his journey, he had not passed above five miles, but at a place where the Rivers Vaga and Severn meet, he gave up his Spirit. 5. There did his Son Mouric erect a Church in which he laid his Father's body: whom posterity venerated as a Saint, calling the place from his name Merthir-Tendric, that is, The place of the Martyr-Theodoric: At this day it is more contractedly called Merthirn. In the same place, Godwin in Catalogue in 〈◊〉. Epis●p. saith B. Godwin, is seated the house and possessions of the Bishops of Landaff: adding, That Mouric first of his own accord gave to that Church a farm called Mochros, lying on the banks of the River Vaga together with Portheassegg and the Church of Gurvid. And afterward for exp●●●ion of a murder committed by him on a person called Cynetu, contrary to a league by oath contracted between them, he added other possessions, as Ringranauc, Nantana and Kansulvim, with other lands besides. He had two Sons Arthruis and Frior: and by Arthruis, or Athruis he had a grandchild called Morcant. 6. This is that Prince Mouric, & this the crime against which the Holy Bishop Oudoceus exercised his spiritual authority: the order and manner we read expressly declared in the Acts of a Synod of Landaff lately rescued from darkness and worms by our diligent Antiquary Sir Henry Spelman: Spelman. the tenor whereof is as followeth: The Synod of Landaff assembled by Oudoceus third Bishop of that Church about the year of Grace five hundred and sixty in which Mouric King of Glamorgan for his perfidious murdering of Cynetu was excommunicated, etc. 7. King Mouric and Cynetu met together at Landaff, and in the presence of Oudoc●us Bishop swore before the Relics of Saints lying before them, that they would observe a firm peace between them. Some space after this solemn Oath thus made, King Mouric by treachery slew Cynetu. Whereupon Bishop Oudoceus called together all ecclesiastics from the mouth of Taratyrin-Guy to Tyvi, together with three Abbots, Consen Abbot of the valley of Carban, Cargen Abbot of Ildute, and Sulgen Abbot of Docquinni: and in a full Synod excommunicated King Mouric for the murder by him committed, and for perjury in transgressing the Covenant made in his presence, and on the Altar of S. Peter the Apostle and of S. Dubricius and S. Theliau: moreover inclining the Crosses toward the ground, he interdicted the country of Mouric, and so dismissed the King. The Christian Communion also cursed the King with his progeny, the whole Synod confirming it and saying, Let his days be few, his children Orphans and his wife a Widow. And the King with his whole Region remained the space of two years & more under the same Excommunication. 8. After that the King seeing the perdition of his own soul and damnation of his Kingdom, could no longer sustain an Excommunication of such continuance, but humbly begged pardon at Landaff of Bishop Oudoceus: Who thereupon in the presence of three Abbots imposed on him the yoke of Penance proportionated to the quality and heinousness of his crimes, the King all the while humbly inclining his head shedding tears abundantly: The Penance was, that he should three ways, make satisfaction to God and the Church of Landaff, namely by Fasting, Prayer and Alms. 9 King Mouric accepted this Yoke of Penance: And for the redemption of his own soul, and for the soul of Cynetu he gave to the Church of Landaff, and into the hand of Oudoceus Bishop and all his Successors, four villages with their entire liberty, to be held free from all service for ever, and with absolute enjoyment of Common through his country to the inhabitants abiding in the said lands, in fields, woods, pastures and Water. The first is called Ringracnauc; the second Nantavo; the third, a village beyond Kadava where Cynetu was slain; the fourth a village beyond Nadava, where the King's Son committed adultery: it reaches from the Fenn called Elleti to Nandava, and it is called the village Gudberdh. These four villages contain four and twenty Modij of Land. 10. Witnesses hereto, of Clergy men, were Oudoceus Bishop, Consen Abbot of the vale of Carban, Carbam Abbot of Ildute, Sulgen Abbot of Docuni. And of Laics were present King Mouric with his Son Frioc, and Morrant the Son of Arthruis, etc. This is the form of the first Synod of Landaff, in which the discreet Reader will observe several passages which will give light to see both the Religion and Discipline of that age. A. D. 545. IX. CHAP. IX. CHAP. 1.2. &c Several Welsh Synods, and the occasions of them. 6. S. Oudoceus his death. 1. THE Complaint of Gildas touching the Princes living in his time was very just, that Britain had Kings, but those Kings were bloody Tyrants, often times swearing, and as oft forswearing; ready enough to make vows and promises, but presently breaking those promises, sanguinary, proud, parricids, etc. For besides the forecited Synod, the same Bishop Oudoceus was obliged upon the very like causes to collect two more, which are extant also in Sir H. Spelman: Which, to avoid tediousness, shall not here be set down at length, being both of them parallel to the former. It will suffice therefore briefly and summarily to set down the occasions of collecting them, & the proceedings in them. Spelman. 2. The occasion of the former of them was this: King Morcant and his Uncle Frioc in the presence of S. Oudoceus Bishop and the three forenamed Abbots at the (podium) Church of S. Ildutus took their oaths at the Holy Altar on which were placed the Relics of Saints, that they would observe peace and amity together without any guile: adding this convention, That if either of them should kill or commit treachery against the other, he should not redeem his crime by money or lands, but should be obliged to quit his kingdom, and spend his whole life in pilgrimage in foreign countries. A good while after which Covenant made, King Morcant by the Devil's instigation slew his uncle. After which crime committed, he came to the Holy Bishop Oudocéus to Landaff, humbly desiring pardon of those his two crimes of Homicide and perjury. The Bishop thereupon assembled a Synod at the Monastery of the Vale of Carban whereto came all the Clergy and forenamed Abbots: as likewise King Morcant attended with the principal persons of Morcannuc (or Glamorganshire.) 3. The Synod being assembled and consulting on this affair, gave their judgement that to avoid the depriving the land of the protection of its natural Lord, the King should be permitted to redeem a pilgrimage, by fasting, prayers and Alms. Which Penance the King laying his hand on the four Gospels and the Relics of Saints undertook to perform, promising moreover that for ever after he would in all things mercifully execute justice. Which Pennance being finished accordingly, and Christian Communion restored to him, he proclaimed the Churches of Catoc, Ildut and Docunni free from all Regal service discharging likewise the Church of S. Ildutus of a bag of Honey, and an iron-caldron which formerly were to be presented to the King. 4. The Third Synod, which for affinity of the matter shall be adjoined here, A. D. 547. though it was celebrated probably many yerrs after, was assembled on this occasion: A certain British Prince named Guidnerth in a contention for the Principality slew his broth Merchien: Spelman. ib. For which he was excommunicated by S. Oudoceus in a full Synod: in testimony of which Excommunication the Crosses were taken down and laid on the ground, and the Cymbals were turned. Thus he remained excluded from Christian Communion the space of three years. At the end of which demanding pardon, he was sent into Lesser Britain to S. Samson, Archbishop of Dole, from him to receive judgement and suitable penance. This was done, partly because of the great amity between those Bishops, but chiefly because the same language being spoken in both countries he could more freely discover his fault, and require indulgence from the said Archbishop. This voyage was undertaken by Guidnerth: who having obtained absolution he returned with Letters sealed by S. Samson before the year was ended. But because he had not according to the injunction given him, remained a whole year in Exile, the Bishop would not take off his Excommunication. Presently after S. Oudoceus died, to whom Berthgiun succeeded in the Bishopric of Landaff. To him King Morcant and Guednerth made an earnest request to take off the Excommunication from Guednerth, and to raise again from the earth the Crosses and Cymbals with the Holy Relics. Whereupon after a promise made by him to make satisfaction for his crime by fasting, prayers and alms, he was at last with great devotion, and many tears shed by him absolved by the Bishop. After which the said Guednerth to testify his gratitude gave to the Church of Landaff these Lands, Lann, Catgual and Tye, with all the woods, Seacoasts, and liberties, etc. Witnesses whereof were these Clarks, etc. 5. B. Godwin affirms that this third Synod was celebrated not by S. Oudoceus but by a Bishop of Landaff called Grecielus the seaventh from S. Oudocéus, Godwin. in Catalogue. in Episc. Landa●● to whom Berthguin succeeded: and that the fratricide Guidnerth to show his gratitude gave to the foresaid Bishop and his Successors, of his free liberality Lancadwallader, now called Bishton or Bishopston: which, saith he, is the only Manor now left to that See. 6. As touching S. Oudocéus, the Author of his life in Capgrave relates that he quitted his Pastoral Cure, Ap. Capgrav. in S. Oudoc●●. and built a Monastery near the River Weigh (Vaga,) where assembling a great multitude of Brethren he spent the remainder of his life, which lasted many years, in wonderful abstinence and Sanctity. Whereby it is manifest that the foresaid third Synod was not celebrated in his days: since it is scarce possible that he being the third Bishop of that see, should live till the fourteenth, which was Berthguin. He is celebrated in our martyrologue on the sixth day before Nones of july. A. D. 562. X. CHAP. X. CHAP. 1.2 etc. The Gests of the younger S. Gildas: in Ireland: and Britain: Of Saint Columba: Of S. Brendan. 1. WE have often had occasion in this History to cite testimonies from our famous Historian Gildas, surnamed Badonicus, and Sapiens, called also the Younger Gildas to distinguish him from S. Gildas Albanius whose Gests have been formerly related. Now because we are come beyond the times of those British Princes which have been mentioned, and in their foul colours painted by him, it will be requisite to afford him a place here also, and briefly to collect what we find in other Authors concerning him. 2. By his own Testimony he was born in the year when the great battle was fought at the Mountain called Badonicus between the Britain's and Saxons in the time of King Aurelius Ambrose: to which Mountains the Saxons retiring were besieged by the Britain's, and afterward in a battle discomfited▪ This happened in the year of Grace four hundred ninety three, being the forty fourth year after the first entrance of the Saxons into Britain. 3. The Author of his Life extant in the Monastery of Fleury in France, from whence several Extraits are afforded us by B. Usher, though in some passages thereof he mingle the Gests of the Ancient S. Gildas called Albanius with those of this Gildas, yet in this which follows he reflects only on our present Gildas Badonicus surnamed Sapiens, whom he affirms to have been a Disciple of S. Iltutus, and after he had left him to have gone into Ireland: Ap. Vsser. in Primord. f. 907. The words are these, Gildas, having remained some years under the discipline of S. Ildutus, by whom he was instructed perfectly, and as far as God had enabled him to instruct him, as well in Secular learning, so much of it as was expedient, as in the knowledge of Divine Scriptures; at length taking leave of his pious Master, and much reverenced fellow-disciples, he went into Ireland (Iren perrexit) there more exactly to learn the opinions and dictates of other famous Scholars, both in Philosophical and Divine learning. Having therefore passed through the Schools of many learned Teachers, and like a diligent Bee collected the juice of divers flowers, he laid it up carefully in the Hive of our Mother the Church, to the end he might in opportune season pour forth the mellifluous words of the Gospel on his own countrymen, and thereby draw them out of misery to eternal joys, and like a good servant restore unto his Lord with advantage the Talon entrusted to him. This, which was his first journey into Ireland, was in the year of Grace five hundred and forty. 4. Here this Author calls Ireland by the ancient true name given it by Diodorus Siculus, by whom it is styled Ire, Diod. hîc. l. 5. and the inhabitants Iri and Irenses. In which Island, saith Bishop Usher, Vsser. ibid. there flourished in this age the Schools of Armagh, wherein the Elder Gildas had presided, when he laboured piously in cultivating the minds of the Irish. In which employment probably the younger Gildas also succeeded him. However certain it is that in that country, he like a busy and careful Bee did not only collect sweet juice, but a sharp sting likewise, which he afterward darted forth against the vices of his own country. But with the inhabitants of Ireland he dealt more mildly, for as the forecited Author testifies, he restored discipline in the Ecclesiastical Order, he gathered many congregations of Monks, Id. ibid. and likewise mercifully delivered from the slavery of Pagans many captives. 5 How long his abode in Ireland continued, doth not appear in ancient Records: but certain it is that he returned into Britain, where, as we may judge by his writings, he found small comfort and encouragement to porue forth the honey which he had gathered in Ireland, such were the calamities, and confusions reigning there, vices and miseries contending which should exceed the other. So that his almost only employment was to bewail the destruction of his country hastening on and by publishing the crimes especially of the Rulers, both secular and Ecclesiastical, to justi●y the severity of God to have been beneath their demerits and provocations. 6. But in the year of our Lord five hundred sixty two he was by a double message and invitation from Ireland interrupted in his sad thoughts, and withdrawn from beholding such mournful spectacles, as every where in Britain offered themselves to his eyes. The first Message came from persons of quality in Ireland, and is thus related by Adamannus in the life of S. Columba: Adaman. in vit. S. Columb. Ap. Vsser f. 904. The Seniors of Ireland by faithful messengers sent an Epistle to S. Gildas by Nation a Saxon (we must read, a Britain) to the end to entertain a mutual intercourse of charity between them. And when he had read over their letters, and held in his hand an Epistle written to him from S. Columba, he presently kissed it, adding these words, He who wrote this Epistle is a man replenished with the Graces of God's holy spirit. Thereupon one of the Messengers said: It is true what you say: Yet notwithstanding this holy man has been censured by a Synod in Ireland, because in extreme necessity and danger of death he commanded his kindred and countrymen to resist by fight a violence offered them. S. Gildas having heard S. Columba thus reprehended, answered, What a foolish, imprudent and ignorant people are your countrymen in Ireland! 7. Thus is the first message declared: in which that clause which concerns S. Columba's action, unjustly censured by the Bishops of Ireland, shall shortly be cleared, when we are to treat of that holy man's coming into Britain, the cause whereof was the said censure. 8. The second Message, joined with an invitation, which about the same time came to Saint Gildas, was directed from a King in that country named Ammeric: A●th. vit. Gildae in Flo●iaec. Bibl. c. 9.10. And it is thus described by the Author of S. Gildas his life in the Library of the Monastery of Fleury: At that time King Ammeric reigned over all Ireland. He also sent messengers to Saint Gildas, requesting him to come to him; withal promising that if he would undertake that journey and restore to good Order the ecclesiastics in his Kingdom, wherein generally the Catholic Faith itself was decayed, both himself and his subjects should in all things be obedient to him. When Gildas heard this, he, like a valiant soldier throughly furnished with celestial arms, presently-went into Ireland, there to preach the Gospel of Christ. 9 Being come thither, he was presented to the King by certain Noble persons who had formerly been acquainted with him. Assoon as King Ammeric saw him he gave him many gifts, and with many prayers entreated him to stay some time with him, and, as he had signified in his Message, restore order to the Church in that Region, because in a manner all the inhabitants had lost the Catholic Faith. S. Gildas accordingly travelling through all the Provinces of Ireland restored Churches, instructed the Clergy in the true Faith and worship of the holy Trinity, cured those who had been poisoned with Heresy, and expelled all Teachers of Error. So that by his Zeal and diligence Truth began again to flourish in the country. 10. After this the Holy man built many Monasteries in that Island, and instructed the children of many of the Nobility in learning and piety. And to win the greater number to the service of God, he himself became a Monk, and brought to the same Profession very many as well of the Nobility as meaner persons and orphans. He compassionately freed likewise from the tyrannical slavery of Infidels many poor Christians, etc. 11. Thus this holy man became as it were a second Apostle to Ireland, repairing the ruins of that Faith which Saint Patrick first preached among them. Now whereas Adamannus says, that the Epistle first sent him out of Ireland was brought by Faithful men: If we inquire who these Faithful men were, it will appear very probable that among them the Holy Abbot Komgall was one, for the Writer of his life says, that at this time, namely in the seaventh year after the foundation of the Monastery of Beancher (which saith B. Usher was built in the year of Grace five hundred fifty five) that holy man sailed into Britain, out of a desire to visit some holy men, and to remain there some time: A. D. 563. where he built a Monastery in a certain village called Heth. 12. How long S. Gildas abode in Ireland is not manifest: though for so great a work as he performed there, a short time would not suffice. But it is without question that he returned into Britain, where he also died in a good old age: Pits in Gild. For thus writes Pits of him, At last Gildas the glorious Confessor of Christ being ninety years old ended his life in great holiness in the Monastery of Banchor, where he was buried the fourth day before the Calends of February in the year of Grace five hundred eighty three, when Maglocunus sustained the British Empire falling to ruin. And on the same day is celebrated in our martyrologue the memory also of the other Saint Gildas Albanius. Martyrolog. Angl. 2●. ●an. Now whereas it is said that Maglocunus was then King of Britain: that may possibly be true: for the succession of the British Princes during these tumultuous times, for want of Writers, is very uncertain. 13. If we consider the great age in which he died, that may reasonably be applied to him, Ap. Vsser is Primord. f. 9.55. which B. Usher would rather refer- to the former S. Gildas, namely that S. Brendan the Son of Finloga in the year of our Lord five hundred sixty two came into Britain to visit the holy old man Gildas dwelling there, who was famous for his great wisdom: which passage is extracted out of an uncertain Author of his Life. For at that time Gildas was more than threescore and ten years old. XI. CHAP. XI. CHAP. 1. The Reign of King Ethelbert. 2.3. etc. Of S. Columba: His Contention with King Dermitius: whence followed a Civil War: in which the King is miraculously overthrown. 6. S. Columba pennanced by S. Finian a Bishop. 7. And excommunicated by a Synod of Bishops. 1. IN the year of Grace five hundred sixty A. D. 561. one Irmeric King of Kent after he had reigned thirty years, died; leaving behind him a Son and a Daughter: His Son and Successors name was Ethelbert, his daughters, Ricula. This is that happy and famous Ethelbert, who according to his Name was the glory and splendour of his Nation, who had the first prerogative of receiving and propagating the Christian Faith among the Saxons. Some disposition thereto was begun in his Father's time, H. Boet. who by Hector Boëtius his testimony (who calls him jurminric) permitted in his Kingdom (at least a private) exercise of Christian Religion. But before it will be openly professed there by his Son, thirty years of his reign must be spent, as shall be showed hereafter. During which time many changes happened to his state: for he was frequently exercised in war, wherein toward the beginning he sustained great losses, which afterward he repaired by many victories, with which he much enlarged the limits of his dominions. 2. In the third year of his reign the famous S. Columba by occasion of Civil wars and the injurious dealing of the Bishops in Ireland, was compelled to quit that Island and come into Britain. Thus does Adelmannus who wrote the life of that Saint relate the particulars; Two years after the Civil war at Culedre been, 〈◊〉 Vsser in 〈◊〉 f. 10●5. & f. ●02. when Dermitius son of Kerbail was Monarch of Ireland, and all businesses were determined before the King's Tribunal, it happened so that S. Columba was obliged to appear before him to challenge a certain free man who had been made a captive. And when the cause being pleaded before the King, an unjust sentence had been pronounced by him, the Man of God rose up with great indignation and before all there present, said thus, O unjust King, Know that from this moment thou shalt never see my face within thy dominions, till God the Just judge shall have diminished thy Kingdom for thy injustice: For as thou hast despised me here before thy Nobles by a Wrongful judgement, so shall the Eternal God despise thee before thine enemies in the day of war. Having said thus, he presently took horse, smiting him with his whip so as that great store of blood issued from him. This being observed by the King's Counsellors present, they wondered at it, and humbly entreated the King to comply with the Holy man's request, for fear God should dissipate his Kingdom according to his threatening. 3. But the King filled with fury would not understand, that he might do right: but moreover swore that he would took revenge on all the kindred of S. Columba, and make them all slaves. And according to this Oath he gathered a mighty army of three and twenty thousand, horse, foot and charrets: and with it marched to the confines of that country, with a resolution utterly to extirpate the inhabitants. When therefore the people of Conal heard of the Kings coming, they likewise were assembled to the number of three thousand, desirous to fight manfully in defence of their country, being in so great danger, and placing all their hope in God alone. S. Columba rose very early, and being full of God's Spirit, he encouraged them, and with a loud voice which sounded terribly through the whole army, he said to them, Fear nothing, God himself shall fight for you, as he did with Moses against the Egyptians at the Red sea: Not any of you shall suffer the least harm: for our Lord's wrath is inflamed against this proud King's army, so that if but one only person among you shall in his Name give an assault, he alone by God's power shall put them to flight. Be courageous therefore: Not a man of you shall fall in this combat. 4. Assoon as he had spoken this, which his army hearing believed as an assurance given them from God himself, A. D. 565. a few of his soldiers the same moment with wonderful courage rushed upon their Enemies not at all expecting them: for the Holy man's words had utterly taken from their minds all apprehension of death. And at the same time an Angel of God armed like a soldier, and in the shape of a man of an incredibly high stature appeared in the Kings Camp. His aspect was so terrible, that the soldiers hearts utterly failed them, and instead of resisting their enemies, they rushed one upon another in their haste to fly away, and such a confusion there was of horses and charrets, that for hast they killed one another. Thus a handful of men without the loss of any one defeated a great army, taking many prisoners. 5. This wonderful victory being obtained, they returned to the Man of God: who addressing his speech to a youth named Scandalan then attending on him, with a prophetical voice thus said to him, My son, this day will procure for me a tedious pilgrimage in a strange country, where I must live absent from my kindred and friends many years. But say nothing of what I tell thee, till the event show the truth of my words. 6. After this S. Columba went to S. Finian a Bishop, to receive condign Penance from him, because of so much blood shed in the foresaid war: and with him there went an Angel of God, who shone with wonderful brightness: but was visible to none except the Holy man Finian, called also Find bar. When therefore Saint Columba demanded Penance of the Holy Bishop, his answer was, Thou must be obliged by thy preaching and example to bring as many souls to heaven, as by occasion of this war have sunk into Hell. After which sentence, S. Columba with great joy, said, Thou hast pronounced a just and equal judgement upon me. 7. But the Holy man's troubles did not end thus: for by occasion of this war and bloodshed Saint Columba in a Synod of Bishops was censured to abstain from the Communion: though many among them dissented from this sentence: upon whi●h great contentions and disputes arose among the Clergy, which occasioned Saint Columba his letter to Saint Gildas requesting him to endeavour the composing those differences. XII. CH. XII. CHAP. 1.2 etc. S. Columba's coming into Britain. He fixes his habitation in the Isle called Hie. 6.7. etc. He Converts the Picts. Monasteries built by him. 9 etc. His twelve companions: One of them was Constantin late King of Britain. 11. etc. His agreement with Saint Kentigern, etc. 14.15. His death: and place of burial. A. D. 56●. Ap. Vsser. f. 1059. & f. 703. 1. SAint Columba wearied with these Ecclesiastical contentions resolved to quit his Native country, but not permitting himself to be a chooser of his place of Exile, he consulted by a messenger the Holy man Brendan Abbot of Birre, to whom God had given the Spirit of Counsel and Discretion. Who after he had lifted up his eyes and heart to heaven, commanded to dig under the feet of the Messenger, where was found a stone on which was engraven only the letter ay▪ whereupon he bade the Messenger to tell his Master that he must go to an Island called I or High, where he should find employment for his zeal, and be the cause of bringing many souls to heaven. Thus writes Adamannus in his life quoted by B. Vsher. H. Boet. 2. But Hector Boëtius assigns another more probable reason of his going into that Country, saying, The fame of the great devotion and piety of Conal King of the Picts draw the Holy man Columba out of Ireland into Britain, attended with a multitude of his disciples, where he became the Father and director of many Monasteries. 3. As for the Island called High, it is erroneously written by Dempster, Hydestinatus, and from him by Baronius likewise: The ground of which mistake was the wrong reading of this passage in S. Beda, Beda l. 3. c. 3 Monachus erat Episcopus Aidan, u●pote de Insula quae vocatur Hy destinatus where the two last words which ought to be severed, are by him read as conjoined into one. This Island was afterward called jona, falsely by some Exscribers of Adamannus written jova. 4. In the ordinary Copies of S. Beda in stead of S. Columba we find written S. Columbanus: Whence many Writers being deceived do confound this Saint with that S. Columbanus who founded the Monasteries of Luxueil (Luxoviense) in France and Gobio in Italy: who was likewise an Irishman, and a Father of many Monks. Whereas they are indeed distinguished both by their names, gests and ages wherein they lived. As for the present S. Columba, the Britain's usually called him S. Columkill, for the great number of Monasteries or Cells of Monks which he built in Britain. 5. The Author of his Life in Capgrave besides a large Character of his virtues, piety austerities, etc. (solemnly repeated almost in all Modern Stories of Saints) further relates how he was many years before prophesied of, Ap. Capgrav. i● vit. ●. columb. for saith he, A certain Disciple of S. Patrick a Britain, named Maccaeus, foretold of him, saying, In latter times shall be born one called Columba, who shall illustrate the age wherein he shall live, and his name shall be spread through all the Provinces of the Isles of the Ocean: for he shall be acceptable to God and highly favoured by him. He shall descend from Noble parents, and in the forty fifth year of his age shall pass out of Ireland (Scotiâ) into Britain, where he will live a stranger and exiled person for Christ. 6. As touching his coming into Britain, and his Gests here, we receive this account from S. Beda, Beda. l. ●. In the five hundred sixty fifth year of our Lord's Incarnation, when justinus the Successor of justinian governed the Roman Empire, there came out of Ireland a certain Priest and Abbot, in habit and profession a Monk, called Columba, with an intention to preach the Word of God to the Northern Picts, who are separated from the Southern Regions by vast and horrible Mountains. For as for the Picts dwelling on the South of those Mountains, they had many years before renounced their Idolatry and embraced the Christian Faith (as their Tradition is) by the preaching of Nynias a most Reverend and holy Bishop born in Britain, who had been regularly instructed in the Mysteries of Divine Truth at Rome. The Seat of whose Bishopric dignified with a Church dedicated to S. Martin, where the said holy Bishop with many other Saints doth rest, is now in the possession of the Angli. The said place pertaining to the Province of the Bernicians is ordinarily called Candida casa (White House) because he built there a Church of hewn stone, a way of building not practised by the Britain's. 7. Now Columba came into Britain in the ninth year of the reign of Bridius the Son of Meilochon, the most powerful King of the Picts: and by his preaching and example converted that Nation to the Faith of Christ. So that for a reward he received the Island of Hylas (or jona) for the possession of a Monastery. The Isle is but small, being, according to the estimation of the Angli, only of five families: And his Successors do hold it to this day: where himself was likewise buried being seaventy years old, after he had spent about thirty two years from his entrance into Britain. 8. This Holy man before his coming into Britain had founded a Noble Monastery in Ireland named in that tongue Dear-mach, or the field of Oaks, for the abundance of those trees growing there. And from these two Monasteries of Hylas and Dear-mach, many others were propagated in Ireland and Britain by his Disciples. Among all which notwithstanding the Monastery of Hylas in which his sacred Body rests doth hold the preeminence and chief authority. Now the said Island is usually governed by an Abbot who is a Priest: To whose jurisdiction the whole Province, and even Bishops themselves, by a custom no where else practised, aught to be subject, according to the example of their first Teacher S. Columba, who was only a Priest and Monk, and not a Bishop: Of whose Life and Sayings many strange things are extant in writing compild by his Disciples. But what a kind of man soever he was, of this we are assured that he left behind him Successors famous for their great continence, Divine Love and Regular institution. Thus writes S. Beda. H Boet. l. 9 f●●6 ●●6. 9 Hector Boetius hath moreover collected from ancient Records the names of S. Columba's twelve Companions in his Voyage and labours, called by Adamannus his (Commilitones) fellow soldiers. There came (saith he) into Albion with S. Columba twelve men eminently imbued with the Doctrine of Christ, but more adorned with sanctity. Their Names were Baathenus and Cominus, who after S. Columba's death were Superiors over Monasteries, and no mean ornaments of the Christian Church among the Scots. Also Cibthacus and Ethernan nephews to S. Columba by his Brother, and both of them Priests. Moreover Domitius, Rutius and Feather, men illustrious for their descent, but more for their piety: Last Scandalaus, Eglodeus, Totaneus, Motefer and Gallan. These men when S. Columba passed from Ireland ●●to Brittainy, fixing their habitations in the Isle jona, afterward traveled through the Regions of the Scots and Picts, and by their labours in teaching, disputing and writing imbued both those nations with virtuous manners and true Religion. 10. One companion more the Scottish Historians add to S. Columba, to wi●, S. Constantin formerly King of the Britain's, who repenting of his crimes sharply censured by Gildas, became a Monk. Concerning whom john Ford●n quoted by B. Usher thus writes: Contemporary to S. Columba was S. Constantin King of Cornwall, l. Ford●n ap. Vsser. f. 69●. who leaving his earthly kingdom, became soldier to the Heavenly King, and with Saint Columba went into Scotland, where he preached the Faith to the Scots and Picts He built a Monastery in Govane near the River Cluid, which he governed as Abbot. He converted to the Faith the whole Province of Kentire, where he likewise died a Martyr, and was buried in his Monastery of Govane. Boet. l. 3. c. 4. 11. Hector Boetius names the King of the Picts, who bestowed the Isle of Hylas or jona on the Irish Monks Comgall or Conval, who, saith he, was King of Dalrieda: and so eminent for his Piety that the fame thereof drew S. Columba out of Ireland. 12. At the same time not far from S. Columba lived S. Kentigern, lately returned to his Bishopric of Glasco, and who no doubt was an efficacious assistant to him in his Apostolical Office. Of the solemn meeting of these two Saints, A. D. 568. with their Disciples, we have already spoken in the Gests of Saint Kentigern. 13. That in all Points there was a perfect agreement in Faith not only between S. Kentigern and S. Columba, but also between the Disciples of S. Columba, and S. Augustin is evident from S. Beda, etc. Only in one Rite or Ceremony they differed, which was the time of observing Easter. Upon which unconsiderable difference notwithstanding some Modern Protestants do ground an opinion that the British Churches did receive not only their Sacred Rites, but Faith also from the Eastern Churches, and not from Rome. But how great this mistake is, hath in some part already, and shall more clearly be demonstrated when we shall treat of the Controversy agitated between S. Augustin the Monk, who urged a conformity to the Roman observance, and the British Bishops zealous to continue the Error taught them by the Picts and Scots, who had first received it from S. Columba: whereas he fell into it, not out of any love to Novelty, or refractory contention, but merely ignorance of the Paschall Computation. 14. Adamannus, followed herein by B. Usher, placing the arrival of S. Columba in Britain two years' sooner than generally our other Historians do, they consequently assign thirty four to have been spent by him here. When therefore thirty of those years were passed, the Holy man out of an impatient desire to be freed from the burden of mortality, Ap Capgra in vit. S. Columb. earnestly prayed to God to end his pilgrimage After which prayers oft repeated, he saw in a vision certain Angels approaching to him, as to conduct his soul to heaven: Which sight imprinted such joy in his countenance that his Disciples observed it. But that joy presently vanished, and in its place succeeded great sadness. For he saw those Angels recalled, who told him that upon the Petitions of the Pictish Churches, etc. God ha● added four years more to his life. Thus writes the Author of his life in Capgrave 15. At last in the year of Grace five hundred ninety seven, the year in which S. Augustin came into Britain, this Holy man died most happily, and his Sacred Body was buried in his Monastery of Hylas: from whence notwithstanding it was translated, at least a great portion of it, into Ireland, and reposed in the Church of Doun-patrick: The memory of which translation is celebrated in the Ecclesiastical Office long ago printed at Paris: and in the same Church of Down, according to the testimony of Ranulfus of Chester, an Inscription on his Monument signified, That in that one Tomb three Saints, S. Patrick, S. Brigide and S. Columba did repose. A. D. 570. XIII. CH. XIII. CHAP. 1.2. King Ethelbert invades the other Saxon Kings: by whom he is worsted. 3.4. etc. His Marriage with Bertha, or Aldiberga a Daughter of France: who is permitted a free exercise of Christian Religion. 9.10 Saying Mass was the general Devotion of the Church. A. D. 568. 1. HItherto the Saxon Princes had employed their forces only to the destruction of the Britain's: but now finding no resistance from them, turned their arms against one another. Ethelwerd. in Chron. For, saith Ethelwerd, three years being expired after the coming of S. Columba into Britain, Ceaulin and Cutha moved a Civil war against Ethelbert. But Malmsbury and Huntingdon acknowledge Ethelbert King of Kent to have been the aggressour. Malmsb. l. i. de Reg. c. 2. Huntingd. l. 2 For it seems being vexed to see the Dominions and power of Ceaulin King of the Westsaxons so much increased, for besides his own Territoryes immediately subject to him, the other Saxon Princes in the East and South acknowledged a dependence, so that Ceaulin assumed the Title of Monarch: Hereupon Ethelbert a valiant Young Prince, being mindful of the glory of his Ancestors, who first had established a Kingdom in Britain, and had always enjoyed a preeminence above other Princes, resolved to enlarge the bounds of his Empire, and not to content himself with the only Province of Kent. 2. In pursuance of which design he raised an Army, A. D. 569. and with it marched out of his own confines into the Province of the Regni, or Surrey, where passing unwarily over a little River called Vandalis, he was rudely repulsed by Ceaulin: and again endeavouring to march forward, the Armies met at a Village called Wibbandun (now Wimbledon) where he was with a great slaughter of his army compelled to fly back into Kent, having lost in the combat his two Chief Captains, Oslaf and Knebban. Near the place where the battle was fought remains still a Monument of it, to wit, a rampire raised in a round form, as encompassing a Camp, which is at this day called Knebensbury, or the Burg of Kneben. 3. Ethelbert after this loss, sought to strengthen himself by foreign aid: A. D. 570. for which purpose he treated a friendship and confederacy with the neighbouring powerful Kingdom of the Franks: to make which confederacy more lasting, he desired to join it more strictly by marriage: A. D. 575. which accordingly was effected. 4. Hitherto when we had occasion to mention that Kingdom we called it Gaul, which was its ancient Primitive name. But afterward a Nation out of Germany, called Franks, invading it, and under King Pharamont possessing the greatest part of it, changed the name of it from Gaul into France: and so hereafter we shall call it. The Successors of Pharamont for several generations were Pagans, till by the Apostolic zeal of Saint Remigius Bishop of Rheims in the year of Grace four hundred ninety nine King Clodouéus was converted to the Christian Faith, and with him the greatest part of his kingdom: Which Faith ever after continued and increased there. 5. At this time that Kingdom was divided into four parts, each of them severally governed by four King's Sons of Clotharius, and Grandchilds of Clodouéus: Charibert the Eldest Son had the seat of his Kingdom at Paris; Chilperic at Soissons; Gunthram at Orleans; and Sigebert at Rheims. Now a daughter of one of these did Ethelbert King of Kent marry: but of which of them particularly, is not mentioned in our Story. Saint Beda indefinitely writes that she was daughter of a King of the Franks. 6. The name of this Lady according to S. Beda, Malmsburiensis, etc. was Berta: But S. Gregory who lived in this age, and had intercourse by letters with her, more rightly calls her Aldiberga, and adiudges great praise due to her in the conversion of the Saxons. 7. The parents of this Lady made a difficulty to deliver a daughter professing the Christian Faith to the bed of a Pagan. But Ethelbert engaging himself to allow her and her family an entire freedom publicly to profess her Religion, and to exercise all the Sacred Rites belonging to it: the marriage was concluded: and the Lady sent into Britain. 8. She was attended by a prudent and devout Christian Bishop called Lethardus, by Harpsfeild said to have been Bishop of Salvanort (but he doubts there is an error in the Copies where this unknown name is found.) This Bishop is in Capgrave styled the Precursor of S. Augustin, and one who opened the door by which he brought in Christianity. 9 There were then in Dorobernia the prime City of Kent, since called Canterbury, several Churches which had been built many ages before by Christians in the times of the Romans, and which had not been utterly demolished by the Saxons. Among which the Queen made choice of that which was dedicated to the honour of Saint Martin, a holy Bishop in wonderful veneration through all France. Beda l. i c. 26 For thus writes Saint Beda, There was near to the City toward the East a Church anciently consecrated to the memory of S. Martin whilst the Romans inhabited Britain. In which Church the Queen, who as hath been said was a Christian, usually performed her devotions. 10. What those Devotions were is thus more particularly expressed by the Author of the life of the Holy Bishop Lethardus in Capgrave, Ap. Capgrav in vit. Lethardi. who writes thus: In the most ancient Church of the Holy Bishop S. Martin situated near the City, the Queen together with her Christian family did frequent the Sacraments of Masses and Prayers, in the celebrating whereof the Blessed Bishop Lethardus was President, or Chief Prelate. For the saying or singing of Masses were indeed the Solemn Devotions of the Church in those times, as appears, for as much as concerns France particularly, the Native country of this Queen, by the Councils of Orleans and Tours, C●●cil. Ann●●n. 1. c. 2● C●●cil. 〈◊〉. ●. c. 4. Magdeburg. Cent. 6 f. 334 celebrated in these very times: And this is acknowledged to have been the general practice of this age by the Centuriators of Magdeburg who write thus, The reader hereby may observe that the Solemnities of Masses did now fill all places. And for as much as concerns Britain, we have already showed that among the Northern Picts S. Columba knowing by revelation the death of S. Brendan in Ireland, Ad●●●●n. in ●it. S. Columb l. 3. c. 15. celebrated a Solemn Mass for his soul. XIV. CH. XIV. CHAP. 1.2 King Ceaulins conquests: and death. 3. etc. The Kingdom of the East Saxons Erected. 1. THE two Saxon Kings, in Kent and the Western parts, did not prosecute their hatred against one another, but esteemed it more for their advantage to enlarge their Dominions by invading the Provinces as yet in the possession of the Britain's. In order whereto Ceaulin King of the Westsaxons, A. D. 571. who had hitherto employed his forces in the conquest of places bordering especially on the Sea, sent his Brother Cutha or Cuthwolf with an army into the inland Provinces: The Success of which expedition is thus described by Florentius, and which, saith he, was undertaken in the year of Grace five hundred seaventy one: 2. Cuthulf the Brother of King Ceaulin fought with the Britain's in a place called Bedanford (or Bedford. A. D. 572. Flore●●. hîc. ) And having obtained the Victory, he took from them four Royal Cities, to wit, Linganburgh (a place now unknown,) Egelesburgh (now called Aylsbury in Buckinghamshire) Bensingtun (or Benson, in Oxfordshire) and Egnesham (where placed, is uncertain.) After which victory, he the same year departed this life. A. D. 575. 3. In the year five hundred seaventy five was erected the Kingdom of the East Angles in Norfoll, A. D. 585. Suffolk and Cambridgshire, together with the Isle of Ely. The name of the first King reigning there was Vffa, from whom his Successors; or as some write, all the subjects, were called Vffing. Some place the beginning of this Kingdom before that of the Westsaxons: but no where can we find their names recorded: the reason perhaps being, because before Vffa's time they were Kings only by courtesy and with dependence on greater Princes, as those of Kent, etc. as indeed in following ages they were again the Beneficiarij sometimes of the Mercian Kings, and sometimes of those of Kent. 4. Two years after the beginning of Vffa's reign was fought a Battle fatal to the Britain's, A. D. 577. by which they were expelld out of almost all the fertile plain regions of the Island, and driven to the Mountains of Cambria. Geffrey of Montmouth to make his countrymen's calamity more illustrious, tells us that a certain King, called Gormand, came with an army of one hundred sixty six thousand African soldiers and joined with the Saxons against King Careticus and his Britain's, and drove them beyond the Severn into Wales. 5. But Ethelwerd, Malmsb de Reg. l. 1. c. 2 Malmsbury, etc. more soberly inform us, that whereas the Britain's had hitherto defended themselves against the Westsaxons by the firm walls of their Cities of Gloucester, Cirencester and bath, this year Ceaulin after an overthrow given them in battle, expugned those three strong Cities, and forced them to retire to mountains and woods. This battle, saith Camden, was fought at a place called Deorham: Camden. in Somerset. Huntingd l. 2 after which the City of Bath was given up to the Saxons. In which battle three Christian Kings of the Britain's were slain, whose names were Commagil, Condidan and Faringmagil. So that afterward Ceaulin and his Son Cuthwin were so terrible to the Britain's, that all places hastened to render themselves to their power. Thus we read in Henry of Huntingdom. 6. The Britain's notwithstanding after seven years' rest, A. D. 584 Id. ibid. again attempted another combat with the Saxons at a place called Fedhanlea, saith the same Author, where on both sides they fought with horrible fury. In somuch as Cuthwin the Son of Ceaulin being oppressed with multitudes was slain, and the army of the Angli put to flight. But King Ceaulin having again repaired his army, the soldiers whereof bound themselves by an oath that they would not fly, at last in a battle vanquished the conquering Britain's, and pursuing them took many Provinces and innumerable spoils. B. Usher saith that this Battle was fought (iuxta Moram lapideam) at S●●an-more in Westmoreland: Vss●r. in Primord. f. 570. But that place being a part of the territories of Alla King of the Deiri and Northumbrians, no probable cause can be assigned to draw the King of the Westsaxons so far from his own Dominions, unless perhaps to give assistance to Alla. A. D. 586. XV. CH. XV. CHAP. 1.2 The Mercian Principality erected by Crida. 3.4. etc. Theonus Archbishop of London and Thadioc of York with most of the Britain's quit England, and fly into Wales etc. carrying Relics etc. with them. A. D. 585. 1. WHereas our Historians say that by the last battles the conquered Britain's lost many Cities and Regions, W●stmonast. hîc. we may judge that Matthew of Westminster had some reason to affirm that in the year of Grace five hundred eighty five the Kingdom of the Mercians took beginning, under their first King Croeda or Crida. Notwithstanding it may more properly be said, that the foundations of that Kingdom were now laid, which took not its just form till ten years after. 2. This Crida reckoned himself the tenth in descent from Woden the Idol Deity of the Saxons. And whereas the other Saxon Princes possessed themselves of the extreme parts of the Island towards the Cambrians, Picts and the Ocean, Crida pierced into the bowels of Britain, by little and little possessing himself of all the Provinces which were towards the North confined with the Rivers Humber and Mersey: on the South with Thames: on the East with the Severn and Deva: and on the East with the Germane Ocean. 3. The Britain's themselves by a voluntary session made Crida's way very easy to his new erected throne, in which he as yet sat contented with the inferior Title of Governor or Duke. For the Saxons being now dispersed through all the parts and Provinces of Britain, and every day gaining more strength, became intolerably burdensome to the poor Britain's, and being Infidels published Laws extremely prejudicial to Christian Religion professed by them: Whereupon by agreement between the Clergy and other British Inhabitants hitherto mixed with the Saxons, they resolved to quit the Country and to retire, some of them flying to the mountains of Cambria, others into Cornwall, and great numbers beyond Sea into Lesser Britain and other Christian Regions. A. D. 586. Westm. hîc. Godwin. 4. Then it was, saith Matthew of Westminster, to wit, in the year of our Lord five hundred eighty six that the Arch-prelats, Theonus Bishop of London, and Thadioc of York, seeing all the Churches which had been subject to them now destroyed to the ground, they, attended with many ecclesiastics who had escaped danger from the Saxons fled into Cambria, and carried with them the sacred Relics of Saints, A. D. 588. out of fear lest by an irruption of the Barbarous Saxons the Sacred Bones of so many and so great Saints should otherwise be blotted out of the memory of men. Many likewise passing over into Armorick Britain, left the two Provinces of Loegria and Northumbria utterly deprived of Christian Congregations. The Bodies also of some Saints after they had reverently hid them in Monuments, they cast great heaps of earth over them, lest they should be obnoxious to the contumelious scorn of the Infidels. For the Kings of the Angli and Saxons, as they were very powerful in arms, so they were most violent Pagans, who thirsted after nothing more than defacing of the name of Christ, and subverting his Religious Worship. Insomuch as when they had subdued the country, if any Church remained untouched, they took occasion thereby to bring greater confusion and contempt on the Name of Christ, by turning it into a Temple of their profane Idoll-Gods, and with their impious Sacrifices polluting the Holy Altars of the true God. 5. Concerning this Theonus Archbishop of London, Catalogue. in London. he was formerly Bishop of Gloucester, and from thence translated to London, in the year five hundred fifty three, saith B. Godwin. And the year of Grace five hundred eighty Six taking his whole Clergy with him he is said to have fled to his own country men in Wales, together with Thadioc Archbishop of York. And those who afterward in the time of the Saxons sat at London, were simple Bishops: the Metropolitical dignity being transferred to Dorobernia, or Canterbury, as shall be declared. Neither after the departure of Thadioc, do we read of any other Archbishop of York, till by the conversion of Edwin son of Alla, King of the Northumbrians, S. Paulinus was there consecrated Archbishop. 6. By this Secession and flight of the British Clergy and other inhabitants, there remained the miserable relics of the Britta●ns saith Matthew of Westminster, only in three Provinces, Westmonast. to wit, in Cornubia, or Cornwall (so called because it stretcheth itself like a horn into the Sea:) in Demetia, which is Southwales: and in Venedotia, which is called North-wales. With these narrow limits they were forced to be contented: nevertheless they never departed from the true Faith of Christ. One thing indeed there is for which they are justly to be reprehended: which is the mortal hatred which even to this day they bear to the English Nation by whom they were expelld their ancient Territories, which hatred is so irreconcilable, that they will less willingly communicate with them, then with dogs. 7. By what hath here been transcribed out of our ancient Historians the discreet Reader may judge how vainly and groundlessly our Modern Protestant Writers do boast of their conformity with the Religion of the ancient Britain's, in opposition to Writers do boast of their conformity with the Religion of the ancient Britain's, in opposition to that which S. Augustin the Monk shortly after taught the Saxons: and how impudently some of them affirm that the Saxons were instructed in Christianity by the Britain's, and not from Rome. XVI CH. XVI. CHAP. 1.2.3. A preparation for the Conversion of England: erroneously denied by B. Parker. 4 5. etc. How S. Gregory seeing pretty English slaves, was moved to seek the Conversion of our country. A. D. 588. 1. THE Saxons were no sooner in a secure possession of this Island, but Almighty God began so to dispose the effects of his Divine Providence as to prepare the way for their conversion to him, in order to their eternal Happiness: as if an Earthly kingdom had not been a reward answerable to their merits in destroying an ungrateful people, abandoned to all filthiness and impiety. 2. The instrument of this felicity, shortly to approach, was the Blessed man S. Gregory, as yet a private Priest and Monk, but presently after a most worthy Successor of S. Peter in the Chair Apostolic at Rome. And the occasion moving him to interest himself in so pious and glorious a design is thus briefly declared by our learned Selden: There having been brought to Rome, Selden. in Analect. Brit. l. ●. c. 2. saith he, a number of young English children to be exposed to sale in the public market, Gregory then a Monk excited by a Zealous affection to propagate the name of Christ, and moved to a tender compassion by seeing the amiableness and beautiful features of those youths, and being informed that the Nation from whence they came was destitute of the knowledge of Christ, he took a resolution to sow amongst them the Divine seeds of Christian Faith. And being afterward exalted to the Pontificate, in order to the effecting his pious design, he sent a certain Monk called Augustin to lay the foundations of a Christian Church in the Island, adjoining to him other auxiliaries, devout companions of his labours. 3. Notwithstanding B. Parker the generally supposed Author of the British Antiquities, Antiquit. Britann. f. 34 out of envy and indignation to acknowledge any obligation to Rome, pronounces this to be a mere Fable: His argument is, for that in his judgement there was no probability that the Saxons for gain should sell their children. Tacit. de Morib. Germanorum. Whereas Tacitus recounting the manners of the ancient Germans, says that they would out of greediness of gaining by dice-playing even set their own liberty to stake: Malmsbur. de Reg. l. 1. c. 3 and Malmsburiensis affirms that it was a familiar and almost naturally inbred custom among the Saxons to sell their Children: Which custom continued many ages in our Nation, insomuch as in the days of our King Henry the second, by the testimony of Giraldus Cambrensis, Girald. Cambr in Hibern. exp. l. 1. c. 18. a Synod at Armagh in Ireland was obliged to make a Decree for the redeeming of such English youths as had been sold for slaves in that Island. And before that time, among the Laws of Inas King of the Westsaxons, Inae Leg. 30. there is more than one which under great penalties forbid this horrible and unnatural commerce. Lastly with regard to Saint Gregory's own time, he himself is a witness beyond all exception that the Angli were accustomed to sell their children, for in an Epistle to Candidus a Priest, Gregor. M. l. 5. Epist. 10. his Procurator in France, he gives him order to redeem such English children as he met with sold for slaves in that Kingdom; and having bought them, to send them to Rome to be there instructed in the Christian Faith. 4. This difficulty therefore being sufficiently cleared, we will here more particularly and circumstantially set down that passage of Story, which gave occasion to S. Gregory to extend his charitable care towards our Nation. We find it related by almost all our ancient Historians, and by foreigners too when they treat of the Gests of S. Gregory. Yet in some of them, and particularly in Malmsburiensis and joannes Diaconus, one Error is to be observed touching Chronology: For they refer this passage of Story to the times of Pope Benedict, whereas most certain it is that it happened toward the latter end of Saint Gregory's immediate Predecessor Pope Pelagius. For a good while passed after Pope benedict's death before Saint Gregory was Perfect of the City: after which he undertook a Monastical Profession in a Monastery built by himself Ad clivum Scauri: from whence he was shortly after called and created Archdeacon of the Roman Church, than sent Apocrisarius (or Nuncio) to Constantinople, at his return from whence he saw these English youths with so much kindness and compassion. 5. The exact Narration of which passage is in this manner delivered by Saint Beda: We must not pass in silence, Beda lib. 2 c. 1 says he, a relation which by Tradition from our Ancestors is brought down to us, to wit, upon what motive it was that Saint Gregory expressed so much care of the salvation of our Nation. For they tell us, how on a certain day when great variety of Merchandise was brought into the Marketplace by foreign Merchants lately arrived, and a world of people were met to buy, S. Gregory among the rest came, and took notice chiefly of three young children of a pure complexion, beautiful looks, and hair gracefully ordered. Assoon as he saw them, he enquired from what country they came: and was told that they came from the Isle of Britain, A. D. 589. where the inhabitants generally are so comely. He demanded further, whether those Islanders were Christians or Pagans: and was told that they were Pagans. Hereupon he deeply sighed, saying, Alas, what pity is it that the Prince of Darkness should possess men of such lovely bright countenances, and that persons so amiable in their looks should carry souls utterly void of inward Grace. Again he asked what was the name of their particular Nation: to whom it was replied, that they were called Angli. Well may they be called so, said he, for they have Angelical faces suitable to such as shall be coheyrs with Angels. He enquired further, how the Province was called from whence they were brought. The answer was, that the inhabitants of it were called Deiri. They are well called Deiri, said he, importing by their Name that they shall be delivered from the ire of God (de ira Dei eruti) and called to partake his Mercy. His last Question was, How the King of that Nation was called: And he was told that his name was Awl: whereupon in allusion to that name he said, Alleluia must be sung in those parts to the praise of God the Creator of all things. 6. Afeer this discourse ended he went to (Pelagius) Bishop of the Roman and Apostolic See (For as yet himself was not chosen Pope) and humbly entreated him to send into Britain some Ministers of God's word to convert that Nation to Christ: Adding, That himself was ready to be employed with God's assistance in such a work, in case his Holiness thought fit. But his offer could not be taken: for though the Pope would have granted his desire, yet the Romans would not permit his absence so far from the City. Notwithstanding a while after when himself was exalted to the Popedom, he brought to perfection the work so long and so earnestly desired by him, sending indeed other persons to preach the Gospel there, but himself by his counsels, exhortations and prayers contributing very much to make their preaching fruitful and effectual. These things according to what our Ancestors have delivered, we thought proper and fit to be inserted in our Ecclesiastical History. XVII. CHAP. A. D. 590. XVII. CH. 1.2. S. Columban comes out of Ireland into Britain: and thence goes into France. 3. Of S. Phara a Holy Abbess: to whom many British Virgins repair. 1. BUT Alla King of the Deiri, Malmsb. de Reg l. 1. c. ● (saith Malmsburiensis) though by the selling of those children he gave occasion of bringing Christianity among the Angli, yet was not so happy to hear any thing of it himself. For the Divine Election regarded hi● Son. Which Son was not his immediate Successor Edelric, who the next year upon the death of his Father Alla possessed his throne: But Edwin, a Prince who after many vicissitudes o● fortune came first to the Crown of the Northumbrians, afterward to the Faith of Christ, and lastly to the glory of Martyrdom, as shall be showed. As for Ethelric, his reign was short, for it lasted only five years, and afforded nothing memorable. 2. In the first year of King Ethelrics reign, S. Columban, Haraeus 21. Novemb ●ong vit. S. Columban. after he had spent several years in the Monastery of Benchor in Ireland came over into Britain, being moved with a desire of seeing strange countries, saith Haraeus out of jonas who largely wrote that Saint's life. The Venerable Abbot Comogel did much bewail his departure, but being unable to resist the Divine Will, he dismissed him: so that he with twelve Companions inflamed with the same desire took ship, and came into Britain, from whence he afterward passed into France. When he undertook this journey he was no more than twenty years of age. In France he was very courteously received by King Sigebert (or rather his Son Childebert) who gave him the choice of any place for his abode. These devout men therefore entering into a desert called (Vosegus) the Vauge, found there a certain place encompassed with old walls, and watered with warm springs: but time had ruind all the buildings. The name of it was Luxovium. 3. Whilst S. Columban lived in Austrasia, a Province of France, he was Spiritual Master and instructor to the Holy Virgin Phara, reckoned by the Centuriators of Magdeburg among the British Nuns. Others say she was Niece to S. Columban himself. From whomsoever she was descended, certain it is that the sweet odour of her virtues and sanctity was so largely spread that many devout Virgins, and some of them of Princely families, out of Britain repaired to her, to learn piety under her government in France, as shall in due place be showed. XVIII. C. XVIII. CHAP. 1.2.3. War between the Scots and Picts. 4. The South-Saxon King subject to the Westsaxons. 5. S. Gregory consecrated Pope. 1. IN the year five hundred and ninety a war was begun in the Northern parts of Britain between the Scots and Picts, which drew the whole Island into great factions. In those parts Aidan or Edan son of the King of the Scots than enjoyed the principality, who had been crowned King by S. Columba in the Isle jona or Hylas, saith Adamannus. 2. The cause of these commotions was the same which had formerly raised so long and furious wars between the Saxons and the Britain's. For the Scots out of Ireland at first were invited by the Picts to assist them against the Britain's, as the Saxons were by the Britain's against the Picts and Scots: and these Irish Scots, imitating the Saxons, at first stayed in those parts upon courtesy: but afterward grew insolent, and new Aids from their own country daily flocking to them, they fixed their habitation, and not long after a Kingdom there. Which being once established, their next attempt was to drive the Picts out of their own Provinces, which at last they effected, far more entirely than the Saxons had against the Britain's, for the Scots utterly rooted out of the world the very name and Nation of the Picts. 3. It was for this Empire of the Northern parts of Britain that Edan Prince of the Scots now contended, and the whole success of the war though waged at a great distance from the Isle of jona where S. Columba then was, Adamnan. ap. Capgrav. in vit. S. Columb. yet was divinely revealed to him: For thus do we read in his Life; S. Columba being in the Isle of jona, on a certain day called his brethren together, and kneeling down said, Let us now pray fervently for this people and their King Aidan, for this very hour the battle against their enemies begins. A little while after he rose up, and looking towards heaven said, Now are the barbarous enemies put to flight, and the victory is given to Aidan, though dearly purchased, for of his army there are slain three hundred and three. This needs not seem incredible, for many examples occur in Ecclesiastical story declaring how God has oft been pleased to reveal unto his servants events happening in places far removed. Westm. hîc. 4. The same year died Cissa King of the South-Saxons, saith Matthew of Westminster, and his Kingdom was devolved on Ceaulin King of the Westsaxons: Yet so as that it was administered by his son Edelwalc, who enjoyed also the Title of King, yet as Beneficiary to Ceaulin. 5 But that which most illustrated this year was the advancement of S. Gregory to the Popedom, A. D. 591. who immediately after the death of Pope Pelagius was with the wonderful applause of all degrees and orders in Rome placed in S. Peter's Chair, to the great benefit of the whole Church, but more especially to the incomparable felicity of our Island. For his admirable Gests, among which the most illustrious was the Conversion of the Angli and Saxons, he was deservedly called S. Gregory the Great, and the Apostle of England, as our Martyrologes declare. XIX. CHAP. XIX. CH. 1.2. Ceaulin King of the Westsaxons driven out of his Kingdom: dies. 3 Ethelbert King of Kent becomes Supreme among the Saxons. 1. THE year following Britain afforded a memorable example of the instability of worldly greatness and power, in the person of the hitherto prosperous King of the Westsaxons Ceaulin: who after all his conquests was at last overcome in fight and expelled his kingdom and life also. Which is in this manner related by Malmsburiensis, Malmsbur de Reg. l. 1. c. 1. Ceaulin, saith he, in his last days was banished from his kingdom, exhibiting to his Enemies a miserable spectacle of himself. For such was the general hatred born to him both by the Britain's and Saxons, that they all unanimously conspired to destroy him: Armies therefore being gathered on both sides, a battle was fought at Wodensdike in the one and thirtieth year of his reign, where his forces were utterly defeated: after which he was compelled to forsake his kingdom, and a little after he died. 2. The place where this battle was fought is in Wiltshire, Camden in Wiltshire. where a great fossae divides the Province in the middle, saith Camden, from East to West, called by the inhabitants Wansdike, and fabulously reported to have been made by the Devil upon a Wednesday: for it takes its name from Woden, or Mercury the Saxon Idol, which gave the appellation to Wednesday. The cause of the raising of that rampire seems to have been for a separation of the Kingdoms of the Mercians and Westsaxons. And near thereto, is seated a Village called Wodensbury, where Ceaulin fight against the Britain's and Saxons was utterly broken. 3. After the death of Ceaulin, his Brother's son Cealric possessed the Kingdom of the Westsaxons: but being much inferior in courage to his Predecessor, he did not inherit that extent of power which Ceaulin had exercised over the other Saxon Princes. Which opportunity was not omitted by Ethelbert King of Kent, next in power to Ceaulin: who without much hazard obtained that preeminence. A. D. 593 By which means a freer way was opened to communicate Christian Truths to several Provinces of the Kingdom, after they had been once entertained by Ethelbert, which happened little above three years after the death of Ceaulin. XX. CH. XX. CHAP. i. 2. etc. The Irish Churches reduced from Schism by S. Gregory. A. D. 592. Greg. Al. l. 2. Epist. ●6. Indict. ●0. 1. SAint Gregory in the third year after he was Pope, by his authority and wisdom restored the Churches of Ireland to Catholic Unity, from which they had been separated upon occasion of the quarrel about the Tria Capitula: of which we treated before. His Epistle to them concerning that subject is extant: which that it had its full effect to their satisfaction may be proved by many arguments. For presently after this time there is mention of several of their Bishops and devout persons, which undertook Pilgrimages to Rome to visit the Holy places, and to express their duty to the supreme Bishop. Ibid. l. 9 Ep. 62. Ind. 4. 2. Moreover another Epistle of the same Holy Pope is extant also, in answer to certain doubts and questions which they had proposed to him touching the Rites and manner of Baptism: what Form of Profession was to be administered to such as returned to the Church from the Nestorian Heresy, etc. But since those matters do not concern the Ecclesiastical affairs of Britain, the Reader, if he be inquisitive, may inform himself concerning S. Gregory's resolutions in those cases from S. Gregory himself in his Works every where to be met with. 3. Only we shall in this place observe that the Churches of Britain were at this time free from any stain of Schism or Errors in Doctrines. Yea probable it is that by them the Churches of Ireland were denounced to the See Apostolic, as culpable. It was about the year five hundred sixty six, saith Baronius, that they engaged themselves in the said Schism, and now after twenty six years, through God's goodness, and by the endeavours of his servant S. Gregory they were restored. XXI. CHAP. A. D. 594. XXI. CH. 1.2. etc. The death of several Saxon Princes 4.5. The Death of the devout Queen Ingoberga, Mother to Queen Bertha. 1. IN the year of Grace five hundred ninety three Edelric King of the Northumber's died, A. D. 593. and his Son Ethelfrid succeeded him, surnamed the Cruel: concerning whom Malmsburiensis gives this Character, Malmsbur. de Reg. l. 1. Thus being possessed of his Kingdom he began first vigorously to defend his own dominions, then unjustly to invade the bounds of others, and every where to seek occasions of exalting his glory. Many combats were undertaken by him providently, and executed gallantly: for neither was he restrained by sloth, when war was necessary, neither in the exercising it did his courage impel him to temerity. 2. About the same time Titillus King of the Eastangles being dead, his Son Redwald possessed his throne: who by some Writers is accounted the first founder of that Kingdom. By the persuasion of the Holy King and Martyr S. Edwin, he was induced to give his name to Christ in Baptism: But these and many other things concerning him, which fill the Saxon Annals, happened several years after this time, and shall in their due place be declared. 3. This year was fruitful in the deaths of our Saxon Princes: for Crida King, or Duke of the Mercians now likewise ended his life, to whom succeeded his Son Wibba or Wippa, not memorable in story for any thing so much as leaving behind him his illustrious children Penda, Kenwalch and Sexburga: of whom hereafter. 4. About the year five hundred ninety four, A. D. 594. the pious and virtuous Queen Ingoberga received the reward of her patience by a holy and happy death. She had been the wife of Charibert one of the Kings of the Franks, and after she had born him a daughter, was unworthily repudiated by him to make way for a Concubine called Meroflenda. Her memory challenges a place in our History, in as much as most probably she was Mother to Bertha or Aldiberga, the Christian Lady above twenty years since married to Ethelbert King of Kent, whose piety and endeavours had a great influence in disposing her Husband's mind to embrace the Christian Faith very shortly to be proposed to him by S. Augustin the Monk. 5. As touching the said Queen Ingoberga we receive a character of her virtues and an account of her happy death from a worthy French Bishop an eyewitnes of both, to wit Gregory Bishop of Tours: whose relation is as followeth: A. D. 595. In the fourteenth year of King Childebert, Ingoberga Widow of Charibert departed this life. Gregor. Turon. l. 9 c. 26. A Lady she was of great sincerity and devotion, diligent in watching, prayers and almsgiving. She, I suppose by direction of the Divine Providence, sent messengers to me desiring my counsel and assistance about her Last Will, and disposing of matters which she intended for the good and remedy of her soul. For which purpose she requested my personal presence that after advice between us, her intentions might be committed to writing. I could not refuse to come to her: and at my entrance I met with a Religious man, who received me courteously, and presently called for a Notary. Then we advised together: after which she bequeathed some legacies and Offerings to the Church of Tours, and of Saint Martin's: and some to the Church of Mans. This was the substance of her Will, and a few months after spent with sickness she departed this life, by orders left in writing having given freedom to many of her servants. At her death she was, as I conjecture, seaventy years old. By the virtues, devotion and charity of this good Queen, we may collect that Aldiburga her daughter, at least unquestionably her near kinswoman, brought the like into Britain. XXII. CH. XXII. CHAP. 1.2. etc. The Saxon Heptarchy, or Seven Kingdoms of the Saxons in Britain: with their respective limits: and Princes at this time when S. Augustin came to convert our Nation. 1. THE next thing that occurrs in our Ecclesiastical Records touching Britain is the rising of the Sun of righteousness upon it, by the Light whereof the darkness of Idolatry and Pagan superstition was dispelled, and a new seed of pious Princes, zealous Bishops, immaculate Virgins, devout Monks, and multitudes of all sorts far excelling in all Christian virtues and Graces the late British inhabitants, sprung up and flourished to the admiration of all other Christian Churches: insomuch as that from this time Britain began to deserve the Title afterwards annexed to it, of being called The Isle of Saints. 2. But before I relate how and by what degrees the foundations of so great a Happiness were laid, it will be expedient to give a general prospect at one view of the present state of Britain, how the Provinces were divided into several Saxon-Goverments: and what Princes ruled in each. 3. It is agreed generally among our Writers that the Daystar of Christianity at least b●gan to shine in Britain in the year of Grace five hundred ninety six: for then the Apostolic Messengers from Rome received their Mission from the most worthy Successor of Saint Peter, S. Gregory the Great in the seaventh year of his Pontificate, and begun their journey towards our Island, though they did not arrive here till the year following. 4. Now at that time the Saxon Heptarchy was established in Britain, for all the Provinces of it (excluding the Northern Kingdoms of the Scots and Picts, with the Western parts called Cambria or Wales possessed by the Britain's, and likewise Cornwall not yet wholly subdued by the Saxons:) were entirely under the dominion of the Angli and Saxons: and having been by degrees conquered by several Princes and Captains out of Germany, which were independent of one another, each one challenged his conquest, and governed the Provinces subdued by him as his own lawful right & possessions: though some of them proving less powerful, and confined within narrower limits than others, in a short time were forced to demand protection and consequently acknowledge some dependence on their more powerful neighbours. 5. The Kings so governing, each his respective portion were in number Seven: Their Names and Provinces were as followeth in order according to the antiquity of each Kingdom. 6. First Ethelbert was then in the thirty sixth year of his Reign over the Kingdom of Kent: He was Son of Irmeric, Son of Otha, Son of Eska, Son of Hengist, who founded that Kingdom in the year of Grace four hundred fifty seven. His Kingdom contained the County of Kent, as it is at this day bounded, without any considerable difference. 7. Next over the Southsaxons (which Kingdom comprised Sussex and Surrey) reigned Edilwalch the Son of Cissa, the Son of Ella, who established that Kingdom in the year four hundred ninety one. Then was the seaventh year of Edilwalch's reign. 8. Thirdly the Kingdom of the Westsaxons was now the fifth year possessed by Celrick Brother's Son to Ceaulin, Son of Kenric, Son of Cerdic founder of that Kingdom in the year of our Lord five hundred and nineteen. Within whose Dominions were comprehended Hantshire, Berkshire, Wiltshire, Somerset, Dorsetshire, Devonshire and part of Cornwall. 9 Next over the East-Saxons, Sebert then was in the first year of his Reign. He was Son of Sledda, Son of Erkenwin, who in the year of Grace five hundred twenty seven founded that Kingdom, containing Essex, Middlesex and so much of Hartfordshire as is under the Bishop of London's jurisdiction, whose Diocese is adequate to this Kingdom. 10. After this was the Kingdom of the Northumber's, to which belonged whatsoever lieth between Humber and Edenborough-Frith. It was sometimes subdivided into two Kingdoms, of Bernicia and Deira. Bernicia contained Northumberland with the South of Scotland to Edinburgh: and Deira consisted of part of Lancashire, with the entire counties of York, Durham, Westmoreland and Cumberland. The whole Kingdom at this time was governed by Ethelfrid, in the fourth year of his Reign: Who was Son of Edelric, Son of Alla, Son of Ida, who founded that Kingdom in the year of our Lord five hundred forty seven. 11. After this was the Kingdom of the East-Angles, containing Norfolk, Suffolk, Cambridgshire with the Isle of Ely and some part of Bedfordshire. At that time Redwald had been four years' King thereof: who was Son of Titillus, Son of Vffa esteemed the first King and founder of it in the year of Grace five hundred seaventy five. 12. The last, though largest, of the Saxon Heptarchy was the Kingdom of the Mercians, so called because being seated in the middle of the Island, it was the Marches or Limits on which the other Kingdoms did border. It comprehended the whole Counties of Lincoln, Northampton, Rutland, Huntingdo●, Buckingham, Oxford, Worcester, Warwick, Derby, Nottingham, Leicester, Stafford, Chester, Gloucester, Part of Lancashire, Herefordshire, Shropshire and Bedfordshire. At this time, when S. Augustin the Monk was sent by Pope Gregory to the Conversion of the Saxons the King, or at least Chief Governor of Mercia was Wibba son of Crida who laid the foundations of it in the year of our Lord five hundred eighty five. 13. These were the Kings reigning in Britain when Almighty God from heaven visited it by sending Apostolical men to teach the blind Inhabitants the ways to glory and Happiness. And these were the limits of their respective kingdoms. Which limits notwithstanding were in continual motion, varying according to the success, good or bad, of the Princes invading, as oft they did, the bounds of their Neighbours. And among these seven Kings commonly one was most puissant, overruling the rest, who styled himself King of the English Nation. Which supereminence Ethelbert King of Kent at this time enjoyed: Camd. Britan. to whom the Word of life was first offered, and by him thankfully accepted, as shall consequently be declared. 14. Now since in the poursuit of our History we are to give an Account of occurrents relating to another new Government and Church in Britain, being little concerned hereafter in the affairs of the Britain's themselves: We will therefore in the following Books denote the Succession of times not by the British, but Saxon Kings, in whose reigns they shall happen respectively. And though at this time in the Saxon Heptarchy the Kingdom of Kent was both the most powerful, and will for a good space furnish us with most plentiful matter proper to our History: Yet considering that ere long the West-Saxon Kingdom will both grow in power, and be very fruitful in affording rïchly materials relating to Religion: but especially considering that in time the same Kingdom will swallow all the rest, and reduce the whole Kingdom into a Monarchy: we will therefore hereafter prefix successively the Names of the Westsaxons Kings: beginning with Celric, in whose days the Holy Christian Missionners arrived in Britain, bringing with them the happy tidings of the Gospel, joyfully harkened to in Kent, but either not made known, or unwelcome to the said Celric, as likewise to his Successor Ceolulf, and their Subjects the Westsaxons. THE CHURCH-HISTORY OF BRITAIN UNDER THE ENGLISH-SAXON HEPTARCHY. III. PART. THE THIRTEENTH BOOK. I. CHAP. I. CHAPTER. 1.2. S. Gregory himself undertook the Mission into England▪ but was recalled. 3. etc. The Conversion of England falsely and maliciously ascribed to the Britain's: and French. 10. Queen Aldiberga a promoter of it. 11. Other Queens in this age did the like. 1 THOSE bowels of Compassion which eight years ago the sight of a few well featured English slaves had moved in S. Gregory, then only a private person, and those charitable designs which on that occasion God had inspired into his heart to procure the eternal felicity of our Nation, seemed all this while to have been little better than ineffectual wishes, arguments of a good Nature, or a merciful Christian disposition only, for which he might expect and obtain a reward and blessing to himself, but with little advantage to us. 2. Yet if a Tradition verified by Authors of no mean esteem, may be believed, even then also S. Gregory proceeded further then to wishes: for he is said not only to have solicited Pope Pelagius to employ able Ministers for reducing into Christ's fold a Nation both in name and beauty resembling Angels: but when the difficulty of the journey, the uncertain event of it, the savageness of the Nations manners, and roughness of their language had terrified all men from the attempt, he himself petitioned for and obtained so dangerous art employment, A. D. 596. and had proceeded three days in the journey towards Britain, when the Pope was forced to recall him by reason the City of Rome loudly murmured to be deprived of so excellent and so necessary a person, who was only fit to succeed in the Chair of S. Peter, and to watch over the whole Church. 3. S. Gregory's holy intentions therefore seemed to sleep till himself was invested with power to promote so heroically Christian an affair: and six years were spent in his Pontificat before he could find persons capable of the courage to undertake it. It may be wondered that among the British Clergy their temporal losses should work so deeply on their minds, that they should envy heaven to their Conquerors, and that not any should be found among them willing to preach Christ among a blind people to whom he was unknown. 4. But such uncharitableness and unchristian averseness from the spiritual good of their enemies is observed and condemned in the Britain's by our Ancient Writers Gildas and S. Beda, Bed. l. 1. c 22. as is fully testified by this expression of the latter of these two pious Historians, Among other unexpressibly heinous crimes of his countrymen which the British Historian Gildas describes and deplores in his mournful stile, he adds this also, That they would never be brought to preach the Word of Christian Faith to the Nations of the Saxons and Angli inhabiting Britain with them. 5. Indeed if the Britain's had undertaken a commission of such a Nature, small success could have been expected: For as hath been said heretofore, the whole Nation both ecclesiastics and Laics, were so covered withal sorts of vices, that such Teachers would have disgraced that Holy Truth which they professed in words, but renounced by their actions. Id. ibid. Therefore the Divine piety, saith same Saint Beda, did not desert his people whom he foresaw, but destined far more worthy Preachers to the Saxon Nation, by whom they should be effectually induced to believe. 6. Notwithstanding in despite of such evident Testimonies, a Modern Protestant Historian of the highest rank, Parker. Ant. Br●t. f. 7.8. etc. without any ground from Antiquity, or any Motive but a hatred to the Apostolic See of Saint Peter, will needs entitle the British Preachers to the Conversion of several of our Saxon Princes, before Saint Augustins' arrival from Rome. He had rather acknowledge for the founders and Apostles of the Christian Churches in this kingdom men by their own Writers described to be enormously cruel, Gild. Bed. l. 1. c. 14. haters of Truth and lovers of lies, men wholly polluted with luxury, drunkenness, animosities, strifes, contentions, envy and all other vices: in a word such men as provoked God to destroy their own Nation, and therefore very improper instruments of the salvation of strangers, then profess any obligation to Saint Gregory, for his virtues and piety only, surnamed Great by the whole Church, a man eminent for his learning, exemplary for his piety, illustrious for his Miracles, and by constant Tradition acknowledged the Apostle of England. 7. Another Protestant Controvertist on the same motive of envy will shamelessly ascribe to the French Clergy the greatest share in the Conversion of the Saxons: Sut●lif. in Subvers. of Convers. Whereas how slow they were in teaching the true Faith to their neighbours even when some of them desirous of information implored their help, we find testified bz Saint Gregory's complaint in letters to the French Kings Theodoric and Theodebert themselves, and their Queen Brunichildis, Where he acquaints them, that he was credibly informed that the English Nation through God's mercy were in a willing disposition to receive the Christian Faith, Gregor. M. l. ●. Epist. 58. ●d. Ibi● Epist. 59 but that the French Clergy and Bishops their neighbours were negligent and void of all Pastoral solicitude towards them: And therefore lest the souls of that Nation should perish in eternal damnation, he had undertaken the care to send the bearer of those Letters Augustin, etc. 8. But let it be supposed that the Apostles of the Saxons had been British or French Preachers, certain it is they would have been far enough from teaching them such doctrines as these men have published in their Writings: They would neither by their words nor example have taught the Clergy the conveniency of wives, or independency on the Governors of God's Church: Nor the Laity to deny due veneration to God's Saints, to tread under feet their sacred ashes, to demolish Monasteries, to detest vows of Chastity, to renounce Roman Rites, to abominate the Holy Sacrifice and Altars, to abjure all care and charity to the dead, etc. So that whosoever were the Planters of the Christian Faith among the Saxons, such Preachers as Parker and Sutcliff are not their Successors, but supplanters of the same Faith. 9 Now whereas Saint Gregory signifies that the Nation of the Angli were willing to embrace the Christian Faith, we cannot ascribe this good disposition in them more probably to any then to the pious Queen Aldiberga, her Bishop Saint Lethardus, and her Christian Family, whose devout, charitable, peaceable and humble lives and conversation could not choose but recommend the Religion which they professed. 10. Particularly Queen Aldiberga had among her own Ancestors a worthy pattern to imitate, which was her Great Aunt, Saint Clotilda, by whose prayers and exhortations her husband Clodoveus King of the Franks was powerfully moved to relinquish Idolatry, Baron. ad A. D. 553. and with his whole Nation to embrace Christianity, as Baronius declares. Now though Aldiberga's exhortations did not produce so ample an effect on her husband King Ethelberts mind, yet that she effectually concurred to dispose him to hearken to Divine Truth when represented by one employed from a greater authority, and enabled more powerfully to confirm it, seems sufficiently clear from several passages of Saint Gregory's letter to her, Greg. M. l. 9 Epist. 59 in the close whereof he seems to wonder that she had not long before inclined her husband's mind to follow that Faith which the professed: And however he testifies that after Saint Augustins coming her diligence and zeal was extraordinary: in consideration of which he uses this expression: We gave thanks to Almighty God, Ibid. who in mercy has vouchsafed to reserve the Conversion of the English Nation for your merit and reward. 11. And it is observable that oftimes in this age God was pleased to use that infirm Sex in the great work of planting his Faith in several kingdoms. Thus four years before this by Queen Theodolinda the Longobards, who were Pagans or Artans, were brought into the bosom of the Catholic Church. And not twenty years before that, Ingundis daughter of Sigebert King of the Franks, and Aunt to this Queen Aldiberga, was an instrument of converting her husband the Spanish Prince S. Hermenegild from Arianism, who became a glorious Martyr. II. CHAP. II. CHAP. 1.2.3 The first Missioners Names: they were Monks. 4.5. etc. Whether Benedictins, or Equitians. 16. Whether the British Monks were of the Egyptian Institut. A. D. 596. 1. THE notice which Saint Gregory had of the good inclination which King Ethelbert and his Saxons had to hearken to the Word of life in all probability came from his Queen. And this no doubt encouraged him to hasten thither a Mission of devout and zealous Priests: whom he chose out of his own Monastery Ad clivum Scauri, Religious men well known by him to be eminent for learning and piety. These he instructed with good admonitions, and having furnished them with Letters of recommendation to Princes & Bishops through whose territories they were to pass, to be assistant to them in so holy a Work, he dismissed them with spiritual authority to preach the Gospel: particularly advising them in their passage through France to adjoin to their company such as might be helpful to them by their knowledge of the manners and language of the Saxons, little differing from that of the Franks lately converted to Christianity. 2. What the Names were of these first Missioners is not agreed on among our Modern Historians. Baron. hîc. Baronius affirms that the principal of them were Augustin and Mellitus. Others to Mellitus adjoin justus and john. Bed. l. 1. c. 2.9 But they have not well distinguished times: for a Second Mission, four years after this, was destined by Saint Gregory into Britain to assist and cooperate with Saint Augustin, when the number of Converts was multiplied: and on that ground the names of the Missioners are confounded. But Saint Beda says expressly that Mellitus a Roman Abbot, went not at first with Saint Augustin, but was sent afterward for supply, and with him Paulinus and Ruffinianus. In our authentic Records therefore we find only these Missioners named at the first Delegation, Augustin, Laurence, Peter and john. 3. That these first Preachers of Christianity among the Saxons in Britain were Religious Monks, in all regards the Predecessors of those which about a thousand years after were violently deprived of their Monasteries, their country, and many of them their lives also for continuing in the same Faith and a Profession of the like austerity of Discipline which they had from the beginning been taught, is a truth so manifest in all our Records, that only Passion can question it. 4. But whether these Religious persons were peculiarly of the Family of Saint Benedict has of late been made a question. Cardinal Baronius was the first who denied it, and his principal reason is, because Saint Gregory, out of whose Monastery they came, assumed an Abbot to govern the same Monastery not from Mount Cassin, where Saint Benedict had established his principal Convent, but out of the Province of Valeria, and school of S. Equitius. 5. To clear this matter, in which some partial minds are willing to frame a difficulty, we are to take notice that in those more ancient and devout times the Masters and Instructours in a Monastical life did utterly neglect the continuance and eternity of their names, their principal and only care being employed in cultivating the souls of their Disciples and purifying their affections. Hence it came to pass that the Professors of a Solitary austere life, under what Master soever, were simply called Monks, without any addition of the title or name of their prime institutor. Thus here in Britain though Saint Patrick, Saint Columba, Saint Columban, Saint David, Saint Brindan and others had gathered many families of Religious men, yet none of these, or their Successors did distinctly call themselves by the names of their Masters, or factiously pretend to any advantage or honour from being descended from any of those Saints. So it was then in Italy and elsewhere. And therefore no wonder if in Saint Gregory's or long after in Saint Beda's Writings we find not the names of Benedictins, Equitians, etc. 6. Moreover though most of the foresaid Institutours of Monks did no doubt prescribe certain Laws and Rules by which their Disciples were to be directed, (so we read that Saint Brindan received a Rule by an Angel dictating it:) Yet those Laws were not published, nor known out of their particular Convents, neither did they extend beyond the general duties and exercises of their Religious Subjects: very many things being reserved to the judgement, discretion and will of the Abbots. Whereas Saint Benedict, no doubt by a special direction of God's Spirit, composed an entire and perfect Rule, comprehending the whole duty both of Superiors and Subjects, and obliging both to conformity, as well in the order of reciting the Ecclesiastical Office and Psalmody, as the duties of each respective Officer, the managing of the Convents revenues, the prescribed times of refection, of working, reading, silence, sleep, etc. Which Rule for the excellency and perfection of it became in a short time publicly known, admitted and generally accepted. 6. Which general admission of Saint benedict's Rule among the professors of a Coenobiticall life found little or no difficulty, after the said Rule had not only been highly commended in the Writings of so holy and admired a Prelate as Saint Gregory, but moreover produced, read, approved and the observation of it enjoined in a Roman Synod celebrated under the same Pope the year before Saint Augustin and his fellow- Monks were directed by him in Mission to Britain. Biblioth. M. SS. Patrum tom 6. part. 1. f. 4.3. 8. This we read to have been done in the Great Bibliotheque of the Fathers, quoted no doubt out of that Ancient Manuscript belonging to Saint Benedict's Monastery at Sublac, mentioned by Baronius. In which this Form of Confirmation of the said Rule by Saint Gregory in that Synod is found: I Gregory, Prelate of the Holy Roman Church have written the Life of Benedict, and I have read the Rule which the Saint himself wrote with his own hand. I have commended it, and confirmed it in a holy Synod: Moreover I command that through the several parts of Italy, and where the Latin tongue is read, it be to the end of the world observed diligently by all those who shall come to the Grace of Conversion. I do likewise confirm the twelve Monasteries which the Saint hath built. 9 No doubt therefore can be made but that Saint Augustin brought with him this Rule into Britain, which was observed in all the Monasteries there founded by him and his Successors. This is confirmed by the universal, constant and unquestioned Tradition of the English Churches, and the Testimony of ancient Records, in which there is not the least mention or suspicion that our first Missioners brought any other Rule besides this, and evident proofs there are that in the next Age the Institut of Monks in their Convents was Benedictin, yet not any where can the least foosteps or signs appear that any change had ever been made among them, nor is any time assigned when they began to be Benedictins'. Whereas manifest proofs there are that in Britain there were many other Monasteries among the Britain's and Scots both before and long after Saint Augustins' coming, as at Banchor, Hylas, etc. of a different Institut, and which refused to submit to Saint Augustin either as Bishop or Abbot: all which notwithstanding in after times submitted to the Institut of Saint Benedict: and the times of such submission are recorded. 10. Thus we read that in the Northern parts there were after this time many illustrious Monks, as Aidan, Finian, Colman and others who came out of the Monastery of Hylas, and never had known the Rule of Saint Benedict: which when they afterward knew, would not forsake their ancient Institut. And generally through the Northern parts till about the year seven hundred Saint benedict's Rule was not in use: at which time S. Wilfrid brought it amongst them, as himself professed in a public Synod, as will be showed in due place. 11. Likewise in the Kingdom of the Mercians, though-after its first Conversion to the Faith by the endeavours of King Oswi there were many Monasteries, yet among them the same Rule was little in use, till the year of Grace seven hundred and nine. But then Pope Constantin in a letter to the Archbishop of Canterbury confirming the Monastery of Evesham, Ap. Capgr. in vitá ●aint Egwini. adds this condition, To the the end that there the Congregation of Monks may be reform or ordered according to the Rule of their famous Father Benedict, and continually serve our Lord: Which Rule is not commonly known or observed in those parts. And yet before that time several Monasteries, at Peterborough and elso where, had been founded by the same S. Wilfrid. 12. Hence appears that our Records do testify when the Rule of Saint Benedict was introduced in the Kingdoms of the Northumbrians and Mercians, But no Memorial can any where be found to witness where, or when the same Rule was established in any Monasteries in the Kingdom of Kent, which notwithstanding did abound in Monasteries, in all which, for aught appears, no other Institut prevailed: but that this of Saint Benedict flourished there, innumerable Proofs are extant. Which is an invincible argument that it was at first brought in there with Christianity. 13. Therefore as touching the reason alleged to the contrary by Baronius because Saint Augustin came out of the Monastery of Saint Andrew at Rome, the Abbot whereof was a Monk taken out of the Convent of Saint Equitius in the Province of Valeria. What proof can be brought that that Convent had not embraced the Institut and Rule of Saint Benedict? or how ever that after his coming thither Saint Gregory had not imposed that Rule, so much magnified by himself, on that Monastery whereof he was founder? 14. In those days the difference between Religious Instituts was not so considerable, as to cause any great difficulty in the changes. They all intended the same thing, and generally proceeded the same ways to their End. It was not then in God's Church, as it is now, Where several Orders of Religious persons are instituted of several Spirits; some rigorously confined to solitude; others permitted freely to exercise Spiritual Works of Charity in the world; Some forbidden to beg: others forbidden to accept of any thing but daily Alms; Some obliged to great external austerities in their Habits, diet etc. Others more exercised with internal Mortifications; Some destined to preach or Write; others only to pray; Some to procure Charities for the Redemption of Christian Captives; others to attend on hospitals and sick persons, etc. 15. These things considered, it may with full assurance be concluded that Saint Gregory's Monks and Missioners were no other but Benedictins: although they did not usually call themselves by that Title, till a controversy arising in the following age between them and other Monks of a former British Institut, they were obliged for distinctions sake to assume that Name. 16. And whereas many of our Modern Protestant Writers will needs have the British Monks to have been of the Egyptian or Asiatic Institut: Not any Records can be produced to testify that ever any Egyptian or Asiatic came into Britain to establish their Orders here: Or that any Britain traveled into those Countries to acquaint himself with their manner of Religious Conversation. Certain it is that generally the great Masters and Teachers both of Faith and Monastical Discipline in Britain came from Rome: From thence came S. Fugatius and S. Damianus: and after them S. Patrick and S. Ninian, etc. And therefore we may conclude, that as they were there instructed in the purity of Christian Doctrines, so likewise in the institut of Monastical observations. Yet it is not denied but that they might from thence also furnish themselves with Books treating of the Egyptian or Syrian Instituts touching Monastical Discipline, which in practice they might be willing to imitate, such as are several pieces of S. Hierom, or Cassians Institutions, etc. But this will not argue that they were Disciples of the Eastern Fathers in Religious observances, and much less in the Doctrine of Christian Religion and Discipline itself. But it is time that we attend the Holy Monk S. Augustin and his companions in their voyage towards Britain. III. CHAP. III. CHAM 1.2. The Missioners being arrived in France are discouraged: and desirous to return. 3.4. etc. S. Gregory encourages them: and recommends them to several Bishops, and Princes 9 Ingratitude of some Protestants to Saint Gregory. 1. SAint Augustin therefore, the Provost or Prior of S. Gregory's Monastery in Rome, in the company of Laurence a Priest, john and other Monks by S. Gregory's command and benediction, set forward on their voyage towards Britain. From Italy by Sea they aborded at Marseilles and from thence went forward to Aix (Aquas Sextias.) 2. Aut being arrived there, their hearts began to fail them. For they were told how tedious a journey yet remains; what tempestuous seas must be passed; it is another world whither they are sent; a rude and savage nation, whose barbarous language they could not understand, etc. Affrighted with such ill news, and imagining dangers yet greater than they had been told, they repent their forwardness and enter into consultation what they should do, and in conclusion by common advice, they determine their best resolution would be to return. Notwithstanding to the end this resolution might be less displeasing to Saint Gregory, they first sent Saint Augustin before them to acquaint the Holy Pope with the insuperable difficulties of such a voyage and to obtain permission to proceed no further. 3. But S. Gregory's charity and zeal for conversion of souls was too vigorous to be disheartened with such vain terrors. If worldly ambition had encouraged the Romans to penetrate that remote Island, Christian Charity ought much more to prevail. If they had a good will to serve God, he would not fail to furnish them with strength: and the reward which with a little labour they should obtain would infinitely overweigh all corporal incommodities sustained for the purchasing of it. With such considerations the Holy Bishop condemns their pusillanimity, instills new courage into the mind of S. Augustin: whom he sent back, with the authority of Abbot over the rest, by whom likewise he sent several letters. One was to these Missioners his affrighted companions, Gregor. M. l. 4. Epist. 32. in which he earnestly exhorted them courageously to perfect that good Work which through Gods help they had begun, and not to be affrighted with the speeches of malevolent men, and so deprive themselves of that inestimable reward which remained to their perseverance. He required them likewise to be humbly obedient in all things to their Abbot S. Augustin: and concluded with a benediction and prayer for a good success of their labours, of the reward whereof he hoped to be a sharer, since his desire was to labour as much as any of them. Id. ib. l. 5. Epist. 52. 4. The Second Letter, of which there were four several Copies, was directed to Palladius a Bishop, (the place is not named) to Pelagius B. of Tours, to Serenus Bishop of Marseilles, and Etherius Bishop of Lions: to all whom he recommended S. Augustin and his associates, who had order to acquaint them with the design of their voyage And moreover he desired their assistance to Candidus a Priest his procurator for managing certain lands in France belonging to the Patrimony of the Roman See. Id. ib. Epist. 53. 5. A third letter to the same effect was addressed to Virgilius Bishop of Arles: whom, after an earnest recommendation of S. Augustin and the other Missioners, he enjoins to take care that such rents of the Church's patrimony as his predecessor had for several years received and kept, should be faithfully consigned to his Procurator Candidus: adding, that it would be an execrable thing if Bishops should deprive the poor of that subsistence, which even Pagan Kings would not presume to touch. 6. A fourth letter was directed to Protasius Bishop of Aix, Ib. ib. Epist. 55. in which after thanks for his charity and kindness formerly extended to these Missioners, he again recommended them to him. And touching the business of his Precurator Candidus, he desired him that in case Virgilius should be unwilling to restore the pensions received, he would admonish him to do his duty, and also if there were need, he would not deny his testimony concerning the right which he knew the Roman Church had to the said Patrimony. 7. And whereas one Arigius, Id. ib. Epist. 57 a Patrician, had expressed much favour and charity to S. Augustin, the Holy Pope in a fifth letter acknowledges his resentment, giving him great commendations, and desiring the continuance of the same goodness to his Missioners, as likewise his assistance in the foresaid business to his Procurator. Id. ib. Epist. 54. And moreover to the same effect he wrote a Sixth letter to Desiderius Bishop of Vienna and Syagrius Bishop of Autun. 8. Neither did Saint Gregory content himself to procure for the comfort of these devout Travellours the kindness and assistance of all such Bishops through whose Dioceses they were to pass, but moreover by a seaventh Letter addressed to Theodoric and Theodebert Kings of France, and an eighth to the Qeen Brunichilda, Id. ib. Epist. 56. Ibid. he acquainted them more expressly with the true motive of their journey: how through the negligence and want of zeal in the French Bishops to communicate the Word of life to the Saxons, who even desired it, he was forced to send those pious and learned men from Rome into Britain to preach Christ unto them. Hereupon he desired their assistance to them, and particularly that certain French Priests acquainted with the tongue and manners of the Saxons their neighbours might be adjoind to their company to be their interpreters and cooperatours in their preaching. And in conclusion he recommended to them also his procurator Candidus, as before. 9 Thus we see Saint Gregory was not sparing of his pains, neither did he neglect any means or opportunity to advance the happiness of our Nation: such was his tenderness and bowels of compassion to a poor barbarous people, living at so great a distance from him. For which charity doubtless he deserves a grateful memory at least in the minds of all posterity. And yet we find him accused as an Apostle to the English not of the Christian Faith, Parker. Mon●agu. but superstitious Ceremonies: as a preacher of doctrines, not Catholic, but only Topical and Vrbicall, peculiar to the Roman Church. Whereas in his Epistle to the French Kings he professes that their Kingdom for the rectitude and integrity of the Christian Faith was conspicuous through the world: Which he would never have said if the Roman Faith had been in any thing differing from theirs; and much less would he have desired the assistance of French Priests in the Mission, unless they had agreed both in Faith and Discipline with the Roman Missioners. But Almighty God judged much better of S. Gregory's endeavours: otherwise he would not have confirmed the Doctrines taught by those holy Monks sent by him with so many and great miracles, A D. 597. as shall presently be showed. A sad consideration whereof ought to have prevented these cruel censures of S. Gregory's Charity, which till a thousand years were passed, no man's tongue or pen durst presume to cast upon him. 10. The Holy Abbot S. Augustin thus encouraged by S. Gregory, and moreover fortified by such earnest recommendations, returned to his companions at Aix. Whose coming instilled a new Spirit and courage into them: they no longer apprehend the tediousness of the way, the incommodities by land, tempests by sea, or dangers at their journey's end. But cheerfully go on, and happily end their long voyage, though not the same year in which they left Rome. IX. CHAP. IX. CHAP. 1.2.3 S. Augustin, etc. arrive in England in the Isle of Thanet. 4.5. etc. Their Message to K. Ethelbert: His kind Answer: and coming to them: Their Conversation. 8.9.10. The King's kindness to them. two. i2. etc. The manner of their life. A. D. 597. 1. AFter much labour willingly undertaken for Christ, S. Augustin and his companions, which with the French Interpreters amounted to about the number of forty, with God's blessing took land in Britain in the year of Grace five hundred ninety seven. 2. The place where they landed was the same where formerly the Saxons had aborded, to wit, the Isle of Thanet: which is thus described by S. Beda, Beda l. 1. c. 25. On the Eastern coast of Kent is seated an Island called Tanetoes, no very small one, containing according to the English estimation six hundred families (or Manses, or Hides of land, each Hyde consisting of about one hundred acres.) Which Island is divided from the continent by the River Vantsum above a quarter of a mile broad, and which is fordable only in two places. Here the servant of God Augustin with his companions, almost forty persons first landed. 3. Some Authors have more particularly marked the place where they first descended from their ship, for thus writes F. Clement Reyner from Sprott and Spiney, Cl. R●yner. in Apostolat. Benedictin f. ●8. S. Augustin with his company took land in the Isle of Thanet in a place called Ratesbourg. Where the Holy Father quitting his ship set his feet on a certain stone, which as if it had been clay, received the impression of his feet. For which reason the same stone was kept and laid up in a Chapel founded to his memory. This Ratesburg I suppose signifies the shore of Rutupia, called by the Saxons Reptacester and Ruptimouth, now Richborow, seated over against the Island. 4. Assoon as they were come to Land, Saint Augustin directed messengers to King Ethelbert to acquaint him that himself and companions were come a long journey from as far as Rome, to preach to him and his subjects the true God, in whom if he would believe he should not fail to attain eternal felicity. We may reasonably believe that Ethelbert after so many years' conversation with his pious Christian Queen Aldiberga was not utterly ignorant of the Substance of Christian Religion: Therefore he did not reject this Offer, nor command the new arrived Strangers to be driven from his Coast, but courteously required them to stay some time in the place where they landed, till he could find leisure to hear and answer their Message. In the mean time he gave orders that all things necessary should be provided for their entertainment. 5. Not long after, the King with great humanity went himself into the Isle of Thanet to visit his New Guests come out of another world. There placing himself on a Seat in the open air, he commanded they should be called before him, but first admonishing them that the Religion of his country, from an ancient Prophecy, forbade him to converse with such as they, under any roof. The true reason was, because he was taught that within-dores he was more obnoxious to fascination, or witchcraft. 6. The manner how S. Augustin and his company first addressed themselves to the King is thus described by S. Beda, Bed. l. 2 c. 25. They came saith he, endued with virtue and power from God, not (as the Idolatrous British Priests) trusting in Diabolical incantations. For instead of an Ensign some of them carried a Silver Cross, with the Image of our Saviour painted on a table, and in the way Sung Litanies, and prayed earnestly to our Lord for the eternal Salvation of themselves and those for whom and to whom they were come. Yet this devout behaviour is by some factious Sectaries called a Superstitious Procession full of Roman vain Ceremonies. 7. Being thus arrived in the King's presence S. Augustin after mutual Salutations and respects, informed him more fully in the Motives of his journey, by whom and for what end he was sent: He showed him the vanity and perniciousnes of that Religion wherein he had been bred, that Idolatry was the invention of Devils to destroy souls: That to free the world from such ignorance and misery, God had sent his only Son to preach the only saving Truth and to preserve the souls of those who believed in him from the Devil's malice and eternal damnation: For which end he willingly suffered himself to be nailed on the Cross, & to die an ignominious and tormenting death, that so he might be a Sacrifice to propitiate God's wrath for the Sins of the world. This heavenly Truth he and his companions were come to declare to that Nation, etc. 8. After that S. Augustin had to this effect made known the occasion and causes of his voyage, King Ethelbert, who had been very attentive to his speeches, remained some space in great thoughtfulnes of mind: Comparing the Religion now proposed to him with his former Superstition, he could not but acknowledge the advantage which Truth●nd ●nd Holiness caries from Vanity and impurity: But on the other side it seemed to him to be an unbeseeming thing for a prudent man and a Prince suddenly to give a public testimony of inconstancy and rashness in deserting the Rites of his Ancestors and Religion of his Country. At last therefore, conceiving that it became his dignity not to give a sudden resolution in a matter of so great importance, his answer was, That he took kindly their charity to him and his people, neither did he mislike the proposals they made him: but for a better satisfaction to himself and others, he would take convenient time to deliberate. 9 After this, he invited them to his principal City of Canterbury (Dorobernia:) where he designed a commodious dwelling for them, withal commanding provisions to be made and supplied to these New-come strangers that nothing might be wanting to them. But the greatest grace conferred on them was a free permission to preach Christian Doctrine in the same City, not forbidding any of his subjects to hearken to their Sermons and become Converts. 10. Such humanity in a Pagan King filled S. Augustin and his Associates with great comfort, and hope that God would give a large benediction to their journey. Thereupon they thankfully accepted the Kings offer of repairing to the City, whither they went in the same order as they first came to the King: and at their entrance into the City and Mansion designed for them, saith Beda, with consonant voices they sung this Litany: Bed. l. i. c 2●. We beseech thee, O Lord, in mercy turn away thy fury from this City, and this thy Holy house. Alleluia. Thus the Holy Cross once more took possession of the place from which it had been banished: and thus the oraculous speech pronounced by S. Gregory began to be accomplished, that Alleluia should be sung in that Pagan country. 11. Let us now observe how these Holy Missioners employed their time: Of this the same S. Beda will inform us, That assoon as they were entered into the Mansion which the King had given them, Id. ib. c. 26. they began to imitate the Apostolic life of the Primitive Church by attending to assiduous prayers, watching and fasting, by preaching the word of life to all they could, by despising all worldly things, as if they belonged not to them, by receiving from their Disciples only such things as were merely necessary for their subsistence; by practising themselves according to the precepts which they taught others; and lastly by having minds prepared to suffer any adversities, even death itself for that Truth which they preached. Insomuch as not a few beholding the simplicity of their innocent lives, and admiring the sweetness of their celestial doctrine, believed and were baptised. 12. The same Author further declares that the Church of S. Martin deputed for the Queen's devotions, Id. ib. as hath been said, was the first public place where they met together, sung, prayed, celebrated Masses, preached and baptised; till after the King's conversion they received a great liberty to preach and build Churches every where. 13. Here we may see what manner of entering these our Apostles had among us, 1. Thess. 1 9 and how they turned our Ancestors from Idols to serve the living and true God. Neither was their Gospel in speech only, but in power, and in the Holy Ghost and a plenitude of his Gifts and miracles, as shall be showed. The Preachers are Monks: they are sent by the authority of the Bishop of Rome; they carry the banner of the Holy Cross, and the Image of our Saviour before them; they celebrate Masses; they work miracles: For all which they are honoured, their memory is precious through all God's Church almost a thousand years together. But now one Apostate Monk can persuade a great part of Christians, Luther. Parker. in Antiq. Britann. f. 35. that it was not Christ which these men preached: One calvinistical Bishop dares call these men Apostles to the English not of the Christian Faith or Word of God, but of Roman ceremonies and Rites, who taught them to become not Christians, but Romanists and Papists. To such blasphemous accusations as these no answer ought to be given: August. Quia meliùs eas committo fidelium gemitibus quam sermonibus meis. V. CHAP. V. CHAP. 1.2. Many Converted. 3.4. S. Augustin goes to Arles to be ordained Bishop: and why. 1. BY the life and preaching of these Holy men no small number of Converts were gathered to the Church, which were baptised on the day of Pentecost in the forementioned Church of S. Martin: But shortly after far greater multitudes followed their Example. Whether King Ethelbert was one of those then baptised, does not expressly appear in any of our ancient Records. 2. That which S. Beda relates touching him in particular, Bed. l. 1. c. 26. is thus expressed: Among others King Ethelbert was much delighted with the purity of these Saints lives, and with the comfortable sweetness of their promises, the truth and certainty whereof they confirmed with many evident miracles: So that in the end he also believed and was baptised. After which very many others daily began to flock together that they might hear the word of God by which they were persuaded to relinquish their Gentile Superstitions, and to unite themselves to the holy Church of Christ. Which the King perceiving, he much congratulated their Faith and Conversion, and embraced them with more ardent Charity, as being fellow citizens with him of the Kingdom of Heaven: but yet he compelled none to the profession of Christianity. For he had learned from the Teachers and Authors of his salvation, that the service of Christ must be voluntary and not by compulsion. 3 Saint Augustin seeing a Harvest so plentiful and ripe, according to the instructions formerly given him by Saint Gregory, went back into France, there to be ordained Bishop: because besides the power of administering Baptism, the other Sacrament of Confirmation was requisite, by which these tender plants might be strengthened in the Faith. Which Sacrament could not be administered but by the hand and power of a Bishop- This is testified by the same Saint Beda, Id. ib. saying, In the mean while the man of God Augustin went to Arles in France, where by the Archbishop of that City Etherius (or rather, Virgilius) he was Consecrated Archbishop of the Nation of the Angli, according as he had received commands from Saint Gregory. Spelm tom. 1. Concil. f. 92. This was performed the sixteenth day before the Calends of December, saith Sir H. Spelman. 4. It may be demanded why Saint Augustin should receive his Episcopal consecration from the Bishop of Arles the furthest distant from him in France, and not rather from the Prelate of Lions, or some other nearer to Britain? The reason hereof doubtless was, because such a Prerogative belonged to the Church of Arles, which Saint Gregory, who was most observant of Ecclesiastical rights, would by no means infringe. This prerogative that See challenged and enjoyed, because that was the first Church in those parts which had received a Bishop, S. Trophimus, ordained by the Apostle S. Peter himself, as appears by an Epistle of the Bishops of that Province to S. Leo, in which they justify their rights and privileges of Ordination, against the pretensions of their neighbour Church of Vienna. 5. It was a great prejudice to the New Saxon Church that the year before S. Augustins' coming into Britain the Holy Bishop Saint Asaph Successor to S. Kentigern in the Bishopric of Elwy in wales, should die: as likewise S. Columba, the same year that Saint Augustin arrived: For doubtless the authority and piety of two such eminent Saints, would have prevented the contestations & petulancy of the British Bishop, which followed. VI CHAP. A. D. 598. VI CHAM 1.2. etc. Saint Augustin consecrates an Idol-Temple near Canterbury into a Church, dedicated to S. Pancraece. 6. A prodigy caused by the Devil there against S. Augustin. 7.8. He builds a Church and Monastery to Saint Peter and Saint Paul near the City. 9 And another in the City to our Saviour. 10. He places a Suffragan Bishop in the Church of S. Martin. 1. SAint Augustin having been consecrated by Virgilius Archbishop of Arles, returned into Britain in the year of Grace five hundred ninety eight, where he was received by King Ethelbert with greater reverence, than before: who assigned to him an Episcopal See in the same City: which he afterward enriched with great possessions, Bed l. 1. c. ●6. as S. Beda testifies. 2. This New Episcopal Church was not that of S. Martin, where the Queen was formerly wont to pray: But it was a Temple anciently frequented by the King whilst he was a Pagan, and was situated in the midway between the Church of Saint Martin and the walls of the City. In this Temple, after it had been purified from its former Superstitions and the Idol cast out, S. Augustin consecrated to the honour of S. Pancrati●●. 3. Concerning which Church, Spelm in Concil. tom. 1 ad A. D. 603. Sir H. Spelman in his Councils furnishes us with this Extrait out of an ancient Manuscript of the foundation of S. Augustins' Monastery in Canterbury: Augustin being ordained Bishop returned into England, and was received by the King and people with all becoming solemnity: and by the same Kings grant obtained an Episcopal See in the City of Canterbury, which was the Primatial Church of the English Nation. The pious King himself undertaking the Patronage of that Church, did triumph through joy, constituting him the Precedent of his Metropolis, whom before he had received as a poor stranger. Neither did he only make him a Spiritual Watchman over his City, but his whole Dominions also, translating the throne of his Kingdom into a Pontifical Seat, and his Royal Court into a Church of Christ. 4. Yea moreover to show that he had put off the old man with his acts, and put on the New, by the wholesome advice of the blessed Bishop he caused that Idol-temple seated Eastward from the City between the Church of S. Martin and the walls, in which he had oft according to the rite of his Superstition sacrificed to Devils and not to God, to be purged from the pollutions of Paganism: and having broken in pieces the Idol which was in it, he changed it into an Ecclesiastical Synagogue, and caused it to be consecrated by the name of S. Pancratius Martyr. And this was the first Church dedicated by our Patriarch and prime Prelate S. Augustin. 5. Now it was very convenient and suitable to reason that the blessed child Pancratius, who at Rome, the Mistress of the world, was honoured as a famous Martyr, should especially be venerated by the English, since that certain English Children exposed to sale in Rome by their beauty and brightness had moved Saint Gregory, than an Abbot in the Monastery of S. Andrew built by himself, to associate those English children with Angels. 6. After this narration, there follows in the same Manuscript a relation of a prodigy caused by the Devil, enraged against Saint Augustin for eiecting him out of his possession: Whilst the blessed Bishop S, Augustin (saith that Author) was celebrating Mass the first time in the same Church, Ibid. the Enemy of mankind envying the purity of the English Nation likely to be much increased by the child Saint Pancratius, and out of rage to see himself expelled from a place possessed by him so long a time, he endeavoured all he could to destroy that Church to the ground. A rent in the Eastern wall of it, plainly seen to this day, which he made with his nails, is a sufficient witness of his rage. By which is evident that the Mass is not hated by Calvinists alone. Ibid. 7. King Ethelberts liberality ended not here, for as the same Author writes, Saint Augustin obtained of him after this a certain portion of land adjoining, in which the King built a Church to the honour of the Apostles S▪ Peter and S. Paul, to be as it were a perpetual munition and Safeguard for himself and his whole kingdom: and instituted therein a Convent of Monks to serve God for ever: over whom was canonically chosen and placed Abbot a Monk called Peter, one of S. Augustins' companions sent thither from the See Apostolic. Spelman in Concil. tom. 1 ad A. D. 60. But between the foundation and endowment of this Monastery there intervened six years, saith Sir H. Spelman, as appears by the Charters of that Foundation. Bed. l. i. c. 33. 8. In this Church, saith S. Beda, the Bodies of S. Augustin and his Successors the Archbishops of Canterbury, as likewise of the Kings of Kent were designed to be buried. Notwithstanding this Church was not consecrated by S. Augustin, but by his Successor S. Laurentius. And the first Abbot of the Monastery was Peter a Priest. Ibid. 9 S. Augustin also by the liberality and assistance of the King obtained another Church in the same City, which, as he was informed had been built by the ancient Christians in the time of the Romans: This Church he consecrated to the glory of our Lord and Saviour: and adjoining thereto he fixed an habitation for himself & Successors, where he lived with such Clerks as he had brought with him out of France, who performed all the Ecclesiastical Offices in the Church. For a Monastery was not instituted in that Church till the age following. And though these Latter Monks contended with the other for antiquity, yet they lost their cause. Ap. Spelm. ubi supr For, as the Author of the forementioned Manuscript observes, in all the authentical Privileges granted by Popes to the Monastery of S. Peter and S. Paul, we find this clause inserted, As in the infancy of Christianity in England this was the first wherein Monastical Instituts were observed: So we decree that it with all belonging to it remain for ever free from all service, undisturbed by all secular noise and tumults, and exempted from all Ecclesiastical jurisdiction and burdens. 10. Moreover the Church of S. Martin without the walls of the City eastward, Monast. Anglic f. 26. in which the Queen before had performed her Devotions, he made an Episcopal See, in which he placed a Suffragan Bishop (Corepiscopum) who was always to remain at home, or at the archiepiscopal Palace within the City, and supplied the place of the Archbishop when he was to attend the King, or to be absent upon occasion of Visitations, or other affairs. At such times he celebrated Solemnities in the Metropolitan Church, after which he returned home. He being a Monk had power to call Monks to his assistance. He performed the Office of archdeacon, and summoned, ordered and corrected such Clergymen as pertained to the Archbishop, but those Clergymen which lived in the Mann●rs pertaining to the Monks were corrected by the Prior of the Church, otherwise called the Dean. The same Suffragan Bishop likewise conferred the Minour Orders in the Archbishops absence: Yet we do not find that ever he was summoned to Councils, or subscribed in them. This custom continued till the beginning of King William the conquerors reign: At which time the last of such Suffragan Bishops was Godwin: who dying in the fourth year of his reign, S. Lanfranc then Archbishop refused to substitute another in his place, alleging that two Bishops must not be in one City: whereas his See was out of the City: Therefore, instead of a Suffragan Bishop he constituted one of his Clarks, archdeacon. For which he was by many condemned: Though in that age generally through the Church those Corepiscopi were suffered to expire: because it was found that they took too much upon themselves, so as to consecrate Holy Oils, to ordain Priests, etc. insomuch as for humbling them many Decrees had been made in Councils, etc. VII. CHAM VII. CHAP. 1.2. etc. Ten thousand baptised by S. Augustin, by the testimony of S. Gregory 5.6. B. Parker's calumnies against S. Augustin, answered. 7. The place where this Baptism was performed. 1. THese buildings and foundations did not withdraw the minds of S Austin and the other Missioners from their more necessary duty and solicitude for converting souls. For this very year our Records inform us of very great numbers which by holy Baptism gave up their names to Christ: insomuch as no fewer than ten thousand are said to have been baptised this year on the Solemnity of our Lord's Nativity. This appears also by an Epistle sent the year following by S. Gregory to Eulogius Patriarch of Alexandria, who had given him an account of great numbers of Heretics in Egypt by his endeavours reduced to Catholic Unity: In answer whereto S. Gregory after congratulation with him for so great a harvest, informs him of a greater accession then lately made in Britain of Pagans there converted from their Idolatry. Gregor M. l. 7. epist. 10. His words are these: 2. We give thanks to almighty God for that we see fulfilled in you what is written, Where the corn abounds, there the Oxen's strength is manifested. For if it had not been a strong Ox which fixed the plough of his tongue in the hearts of his hearers, so plentiful a harvest would not have followed. But because by the merit of the good actions performed by you there is made an addition or increase for which you ought also to congratulate, I will in return to your courtesy give you an account of occurrents among us not unlike those you have told me. And that is, that whereas there is a Nation of the world, which till our times has remained Infidels, enslaved to the worship of wood and stones, by the means of your Prayers it hath pleased God to inspire me to send thither a Monk of my Monastery to preach the Gospel to them. He therefore by my permission having been consecrated Bishop by certain Prelates of the Germane Nation, with the help of some assistants which they gave him, was conducted to that barbarous country: and but even now letters from him have acquainted us with the news of his safety and labours; and how both himself and his companions have been so glorified in that Nation by the miracles wrought by them, that in the wonders they seem to imitate the power of the Apostles. 3. Moreover in the last Solemnity of our Lord's Nativity, which fell in the first Indiction, more than ten thousand of the English Nation, as we are informed, were baptised by him our Brother and Fellow-Bishop. This I have told you, that you may see how much good your preaching has wrought in Alexandria, and your prayers in the utmost ends of the Earth. 4. Now whereas in this Epistle the baptising of ten thousand English on the Feast of the Nativity of our Lord is said to have been performed by S. Augustin Bishop, and in the first Indiction: since the Indiction is reckoned from the eighth day before the Calends of October it follows that S. Augustin was then Bishop, and consequently returned out of France. We may likewise observe that Saint Gregory calls the French Bishops, Ge●mans, because being Franks, they came out of Germany. 5. A late pretended Successor of S. Augustin, Park in Antquit. Brit. f. 35. etc. B. Parker who studiously catches at all advantages to deprave this our glorious Apostle, calls this an inverted and reciprocal Baptism: and says that these were converted by others, and not by him, for we read no where that he preached: on the contrary he loved his ease, and lived an effeminate life: If he had been truly Zealous for justice, he should have required King Ethelbert to restore his Kingdom to the Britain's who were the true Lords of the Country, etc. 4. All which calumnies are manifestly disproven by all Antiquity: For first S. Gregory in that Epistle says expressly that he sent S. Augustin to preach the Gospel: and his assiduity in executing that Office is several times magnified by S. Beda Again if S. Beda and Ethelwerd deserve credit, Bed. lib. i. c. 26 S. Augustin was a man of a most pure life: that in humility he always went on foot, and never made use of a horse or waggon: that he was patient of labour and a true Successor of the Apostles. And whereas in B. Parker's judgement King Ethelbert ought to have been required to restore his Kingdom to the Britain's: He did not consider that that kingdom had been possessed by his family the space of one hundred and fifty years: Which time if it be not sufficient to make a prescription, and so legitimate his Title, Woe be to all Christian Princes. Lastly by his calling this an inverted and reciprocal Baptism, he reflects on a passage of an obscure Writer, that by reason of the multitudes of those who came to be baptised S. Augustin was forced after he had baptised some, to teach them the Form, and require them to baptise others. But what inversion is here? Since it is well known, that Baptism being a Sacrament of such absolute necessity, is valid and effectual by whomsoever conferred, since it does not require jurisdiction in the Minister of it. 7. As touching the place where this Baptism was celebrated, it is commonly believed to have been, not in Kent, but in the Province of the brigants, and County of Richmont belonging to the Kingdom of Deira, where the River Small, in which it is supposed to have been performed, was for that cause called the Holy River. But the infancy and unsetlednes of the Churches of Kent, the care of erecting Churches and Monasteries, A. D. 599. etc. will not permit S. Augustins' absence so soon. It is not therefore to be doubted but that this solemn Baptism was celebrated in the Kingdom of Kent: and the mistake of many of our Writers is grounded on the confounding this Baptism with another as solemn performed by S. Paulinus in the seven and twentieth year of the following Century, whose abode, saith S. Beda, Bed. ibid. was near to the said River of Small: in which he baptised many thousands, because Oratories and Fonts could not so soon be built in the first beginnings of that Church. Therefore Camden writing concerning that River of S●ale, Camden in 〈◊〉 says that it was called Holy from S. Paulinus his baptising in it more than ten thousand men, besides women and children, in one day. VIII. CH. VIII. CHAP. 1.2. S. Augustin sends to Rome for a Sup●ply, etc. 3. B. Godwins too sharp Censure of S. Augustin. 4 K. Ethelberts writings. 1. IN the year of Grace five hundred ninety nine S. Augustin seeing so plentiful a harvest, and hoping for a yet greater increase if more labourers were sent to cultivate the ground, resolved to acquaint S. Gregory with the present state of affairs. This respect his duty required from him: For such an account of their Stewardship had S. Fugatius and Damianus given to Pope Eleutherius; and the like was afterward done by S. Patrick. In conformity therefore to such good Examples S. Augustin directed to Rome Laurentius a Priest, and Peter designed Abbot of his New Monastery to assure S. Gregory of the welfare of his children, and the great hopes of a good success of their Mission. 2. Withal he made a request for a fresh supply of New Missioners to assist them in the dispensation of Divine Mysteries, considering the great concourse of those which desired instruction: to comply with all which exceeded the power of those few labourers already employed. And lastly for his own information, and enablement to govern as became him the infant-Church of the Saxons, so as to give no offence nor advantage of calumny to the British Clergy, which no doubt attentively bend their eyes upon his actions, S. Augustin proposed certain Questions and difficulties to S. Gregory desiring his resolution of them▪ What these particular Questions were will appear when S. Gregory's answer comes. 3. For the present we will only take notice of a somewhat confident Censure which a Protestant B. Godwin has given of S. Augustin on this occasion: A. D. 600. Augustin, saith he, was perhaps no ill man, B. Godwin. in Catalogue. de Convers. Brit. c. 4. but his ignorance was shameful, as appears by the Questions proposed by him to S. Gregory. But he might have considered, that those Questions principally regarding outward Rites and jurisdiction, which Rites were not altogether uniformly practised at Rome and in France, etc. It was necessary in a tender Church as this was, to take care and circumspection about matters, which otherwise were not of so great importance. However the Character which S. Gregory from knowledge and experience gave of S. Augustin deserves more to be regarded then B. Godwins: which Character is contained in an Epistle written by that Holy Pope to King Ethelbert: Greg. M. Our most Reverened Brother and Fellow-bishop Augustin, saith he, is a man very learned in the Rule of Monastic Institution, full of the Science of the Sacred Scriptures, and through the Divine Grace eminent in good works and virtues. 4. john Pits testifies moreover that by the same Messengers Letters were sent to Saint Gregory from King Ethelbert, Pits in Ethelbert. whom he reckons among the ancient Illustrious Writers of Britain▪ because there were extant, besides a Treatise called Decrees of judgement, a Book of Epistles written by the same King to S. Gregory and S. Augustin, as this Author collects from S. Beda. IX. CHAP. IX. CHAM 1. 2. etc. The Gests, Miracles, Translation etc. of S. Ivo. 1. WIthout interrupting the order of the Gests of S. Augustin, the next of which regards S. Gregory's Answer to his Letters and Requests, which will not arrive till this year of our Lord six hundred be passed: We will here interpose the Gests of two Saints, the one a stranger but dying in Britain: the other a Britain, but dying beyond seas: and of both the death hath been consigned to this year. 2. The first was S. Ivo, concerning thorn Camden thus Writes, Camden in Huntingtonshire. The River Use being ready to enter into Cambridgshire passes by a town handsome enough and well inhabited, which in the Saxon tongue was anciently called Slepe, but now S. Ives from Ivo a Persian Bishop, who about the year six hundred traveled through England, and every where left a sweet-odour of his Sanctity, carefully sowing the word of God where he passed, and at last left his name to this Town where he ended his life. From whence notwithstanding the Monks of Ramsey shortly after translated his Body thither. This was a very rich Monastery seated among the Fenn● about seven miles distant from thence. 3. More particularly concerning this Saint, we read in Capgrave, Florentius, Mathe●● of Westminster and Malmsburiensis, 〈◊〉. Capgrav. in vi●. 5. Ivon ●loren●. Ad 〈◊〉. 600. Westmon. ad ●. D. 101. Malmsbur. ●. 292. that he was born in a City of Persia called Frianeos, that his Father was a Prince there named Yomos, and his Mother Isitalia. That his only Brother Athanatos lived an Eremitical life in a certain wood, and was illustrious for Miracles. That Saint Ivo was elected Bishop in the town where he was born, and not long after translated to the archiepiscopal See of the City Asitanea: Which See he governed with great Sanctity and prudence, till a terrible famine so desolated the Country that Parents were compelled to devour their children. By reason whereof Saint Ivo with eleven more devout companions forsook that Region, and passing through many countries, at last came to Rome: where by the advice of the Pope they severed themselves: and Saint Ivo by divine disposition, together with his Nephew Sithius, his kinsman Inthius and some others, ca●e into Britain. Where he spread the Gospel wheresoever he came, and afterward went over into France, where yet he could not be persuaded to abide long, though the king and people expressed all kindness and respect to him: but returned into Britain, and to his death remained in a town call Sleep at three miles' distance from Huntingdon, serving God all his days in watching, fasting and prayers. Ibid. 4. The occasion of the Translation of his body from thence, is by the same Authors described after this manner, His Sacred Body remained several ages in the place of his burial insomuch as his Memory was lost in that place: But at last in the year of Grace one thousand and one a certain husband man as he was ploughing the ground light upon his Tomb, which being taken up and opened, the Body of a Bishop in his Pontifical ornaments was seen in it. Whereupon the Pastor of that village, called Ednoth, a Monk, being sent for, they with his advice carried the Body into the Church, and with great reverence placed it near the Altar. The night following the same Bishop S. Ivo appeared in a very reverend form and with great brightness to a Carpenter called Ezi, and told him who he was: commanding him to signify to another Ednoth Abbot of Ramsey that he should translate his and his companions bodies from thence to his Monastery. But the poor man not having the boldness to relate this vision, he appeared to him a second time repeating the same commands: Which he still neglecting to perform, at the third apparition the Bishop smote him on the side with his Crosier, telling him that the pain of that stroke should remain, till he had performed what had been enjoined him. The must awaking presently after, found a grievous pain in his side as if a sword had pierced it. 5. That was he compelled to declare his vision to the Abbot: which assoon as he had done he was freed his pain. But the Abbot would give no credit to what the man told him, but calling him clown and fool, said, Must we translate and venerate the ashes of I know not what cobbler? The night following the Holy Bishop appeared to the Abbot, and said, Rise quickly, for I whom thou scornfully called'st Cobbler, have brought thee here a pair of boots that will last a good while. These thou must put on, and wear for my sake. Having said thus, he seemed to draw on his legs a pair of boots, with care to make them sit smooth and hand som. Presently the Abbot waking felt such horrible pain in his legs, that he was not able to walk or stand. And fifteen years did he remain in this infirmity. 6. By this Miracle the Sanctity of the Holy Bishop was approved: whereupon his Sacred body was translated to the Monastery of Ramsey on the fourth of the Ides of june: To whose honour the Abbot Ednothus built a Church: in which he placed his Tomb after such a manner, that half of it appeared within, and half without the wall, to the end that a fountain of water which flowed thence might be ready for the use of every one who came in devotion, whether the Church was shut, or not. Which Water by the merits of the Holy Bishop had the virtue to cure many diseases. 7. One great Miracle wrought there shall not be omitted, because the Relatour protests himself an eye-witness of it I myself saw, saith Malmsburiensis, what I shall now relate. Malmsbur. f. 292. A certain Monk languished a long time with a Dropsy. His skin was strangely swelled, and his breath so noisome that none could approach him: and his drought was so excessive that he thought he could drink whole barrels. On a time by an admonition received in sleep he went to Saint Ivoes Monument: where after he had taken only three draughts of the water, he cast up all the superfluous humours within him. The swelling of his belly presently fell, and his thighs lost their former withered leannes. In a word he was restored to perfect health. 8. As for the Abbot Ednothus though the infirmity and pain in his legs continued till his death, Ap. Capgr. ib. yet for a sign that his fault was pardoned, Seven days before he died the Holy Bishop Ivo appeared to him in great glory, and said, The time is now at hand when thou shalt perceive that the pains I have inflicted on thee will prove a remedy to procure thee eternal rest. Prepare thyself therefore, for seven days hence I will come and deliver thee from the prison of thy body. And it fell out accordingly. X. CHAP. X. CHAP. 1.2. etc. The Gests of S. Paul de Leon. 1. THE same year likewise is marked with the happy death of S. Paul, a kinsman of S. Samson Bishop of D●le. Concerning whom we read in the Gallican martyrologue published by Andrew Saussay that he was one of the Companions of S. Samson. Martyrolog. Gallican. 12 Mart. That his Father's name was Perfius: and that he was a Scholar to S. Iltutus, both in wit and innocence excelling all his companions. Being very young he was prevented with many Graces of God's holy Spirit: and thereupon fearing lest he should be tempted with vain glory, at the age of fifteen he retired into a desert, where building for himself an Oratory and a Cell, he lead there an Angelical life. Thus growing every day more rich in merits, when he was arrived at mature age, he was compelled to accept the dignity of Priestly Office, which he adorned with the splendour of his Sanctity. The fame whereof being spread abroad he was sent for by King Margus, (probably the same with Malgus or Maglocunus) whom together with his people he more perfectly instructed in the Mysteries of Christian Faith, to which they had lately been converted. Ibid. 2. After some time by the admonition of an Angel he retired into an Island on the Coast of Lesser Britain called Ossa, where he brought many Infidels to the heavenly Light of the Gospel. Where likewise by divine virtue he slew a monstrous Dragon. After which the Prince of that Region called Vintrurus (or Withurus) offered him a Bishopric, which he with a resolute humility refused. Notwithstanding he was with a pious fraud circumvented by him. For being sent upon certain pretended affairs to Childebert King of the Franks, he carried with him private letters desiring the King to ratify his Election to the Bishopric. The King received him with great reverence, but withal compelled him to accept the Bishopric which he had refused, to which he was Canonically ordained by three Bishops. The See of his Bishopric was by the King's decree seeled at Leon, to which he was welcomed by all the people with wonderful joy. And this sublime Office he administered with admirable sanctity and Pastoral prudence to his death. His sacred body many years after was thence translated by his Successor Mabbo to the Monastery of Fleury by occasion of the incursions of the Normans: where it was a long time held in great veneration. 3. The Author of his life in the Bibliotheque of Fleury relates how he quitted his Bishopric three several times, Ap. Vsser. f. 559. but was forced to resume it upon the death of his Successors. But at last when his strength was even quite spent, he ordained one of his Brethren, named Cetomerin, Bishop in his place, a certain Noble Prince called Induael being present, who came thither to recommend himself to his prayers. A D. 601. And this being performed, he retired himself into an Island called Batha, where he spent many years governing a great Congregation of Monks, and at last happily concluded his life, being more than a hundred years old. His Church is from him to this day called Saint Paul de Leon. 4. We read in Capgrave how this S. Paul on a time visiting a sister of his who devoutly served God in a Cell seated near the Sea on the British shore, Ap. Capgrav. in vit. S. Ithamar. at her request he obtained of God by his prayers that the Sea should never swell beyond the bounds marked by her by placing a row of stones. By which means the sea was restrained the space of a mile from his usual course: and continues so to this day. XI. CHAP. XI. CHAM i. 2. etc. S. Gregory sends new Missioners: with Letters and presents to several persons. 1. THE Messengers sent by S. Augustin to Rome stayed there a full year: which delay it seems was caused by the difficulty of finding a sufficient number of able lobourers to cultivate our Lord's Vineyard in Britain. At length in the year of Grace six hundred and one Laurence and Peter returned accompanied with twelve others to assist them in the founding of the Saxon Church in our Island, the principal of whom were Mellitus, justus, Paulinus and Ruffintanus, all of them Monks and Brethren of the same Institut with S. Augustin. 2. These devout Missioners were as the former, by S. Gregory recommended to Princes and Bishops residing in the Cities through which they were to pass, or were not far distant from their way. One Letter exemplified in several Copies he directed to Serenus Bishop of Marseilles, Gregor. M. li. 9 Epist. 52. to Mennas' Bishop of Tholouse, to Lupus Bishop of Chaillon on the Saone, to Agilius Bishop of Mets, and to Simplicius Bishop of Paris; all whom he entreated to assist these Religious Monks with their charity, that they might not be hindered from a quick dispatoh of their journey, so beneficial to the Church of Christ. 3. Another letter was written by Saint Gregory to Siagrius Bishop of Autun, Ibid. Epist. in which he highly extols his kindness exhibited lately to S. Augustin, desiring the like to these his Fellow-Missioners. And to testify his tender affection to our Nation, which he showed by a grateful resentment of benefits conferred by Siagrius on the Pastors of it, he in requital honoured this Bishop with an archiepiscopal Pall, giving him withal the next place to his Metropolitan the Archbishop of Lions, ordaining that the rest of the Suffragan Bishops should take place according to the priority of their Ordination. S. Gregory further enjoind the said Bishop to assemble a Synod for the rectifying of abuses, etc. Id. ib. Epist 4. A third Letter the same Holy Pope wrote to Clotharius King of the Franks: wherein having magnified him for his care in promoting the Churches good, he recommended to his favour and charity these devout travellers, assuring him of a great reward from God for his Charity. But withal he takes notice that in that Kingdom Holy Orders and Offices were dispensed not according to the merits of persons, but gifts: Whereupon he seriously enjoins him to take order that the abominable vice of Simony may be totally repressed by a Synod of Bishops, etc. Ibib. Epist. 56 5. He directed a fourth Letter to Brunichildis Queen of the Franks, in which after humble thanks given her for her favour and assistance formerly afforded to S. Augustin, and acknowledged by him and the Monks his companions: He tells her that the fame of her Christian Charity caused generally admiration in others, but not in him, who by frequent experiments before had seen proofs of her piety. He signifies likewise how the Faith of Christ prospered in Britain, being confirmed by many Miracles: So that she might promise herself a great portion in the reward of so heavenly a work as the Conversion of that Nation. And in conclusion he recommends the Monks accompanying Laurentius a Priest and Mellitus an Abbot to her benignity and assistance. Ibid. Epist. 6. These Letters were distributed by these devout Monks in their way towards Britain: Where being arrived they presented from S. Gregory one Letter to Ethelbert (or Aldibert) King of Kent: Wherein congratulating with him for the great mercy extended to him by Almighty God in his conversion: He seriously exhorts him by the example of the Emperor Constantin, to demolish Idols and Pagan temples, and zealously to promote the Gospel among his subjects, both by exhortations and examples of purity of life: assuring him that besides the glory he will thereby gain above all his Ancestors, he will find great security of mind in the terrible examination before the Tribunal of God: for the more zealous he shall be to blot out the sins of his Subjects by contributing to their faith and Sanctification, the more easy account will he render of his own sins. After this he seriously exhorts him willingly to hear, devoutly to practise and studiously to keep in mind the good advices and counsels which shall be given him by his Bishop Augustin, a man learned in Monastical Institution, and replenished with the knowledge of the Holy Scriptures: for if he hear his Bishop, God will not fail to hear his Bishop praying for him and his kingdom. Moreover the Holy Pope forewarning him of the great changes and calamities, which our Saviour hath foretold shall happen before the end of the world, exhorts him not to be troubled or shaken if such things should come to pass in his kingdom: but to make that good use which our Lord expects from us by giving us these Signs of his coming, which is to express our solicitudes chiefly about our souls, by preparing them with pious actions to meet our Lord cheerfully. In conclusion he signifies to him that he had sent him some few small presents: which yet no doubt will not be under valued by him since they come from the benediction of S. Peter. 7. What these Gifts were which S. Gregory sent to King Ethelbert, though not particularly expressed in this letter, it will be no great difficulty to guess at; it we peruse some other Epistles of his to Princes and Bishops, in which we may find them expressly nominated. Greg. M. l. 7. Epist. 126. Thus in a Letter to Recaredus King of Spain, he thus writes, I have sent you a small Key from the most Sacred Body of the Apostle S. Peter, in which is enclosed part of the iron taken from his chains, Which you may esteem as a benediction sent you from himself: that the same iron which bound his neck to the suffering Martyrdom, may lose yours from all your Sins. I have likewise committed to this bearer, to be presented to you, a Cross in which is concluded part of the wood of our Lords own Cross, and likewise some hairs of S. john Baptist, by whose intercession you may receive comfort from our Lord whose Forerunner he was. In other Letters of his we find him sending Relics of Saints to his friends: I●. l. 9 Epist 27. Thus he pleasured Maximianus Bishop of Arabia, who thought it worth so long a voyage to send an Abbot Candidus as far as Rome, Id l. to obtain some such Reliks'. 8. Another Letter also he directed to the pious Queen Aldiberga, whose goodness expressed to S. Augustin, together with her diligence and zeal in furthering the Conversion of her Husband and his Subjects, he much celebrates: for which he compares her to S. Helena Mother of Constantin the Emperor: and tells her that the fame of her piety and the blessed effects of it was spread, not only as far as Rome, but Constantinople also, where it was arrived to the Emperor's hearing. Consequently he exhorts her to perseverance in labouring for the Conversion of her Subjects, whereby she would assuredly purchase eternal rewards. XII. CHAM XII. CHAP. 1.2.3. Saint Greg●ries Advice to Saint Augustin touching the Miracles wrought by him. 4 3▪ etc. His Answer to all the Questions proposed by him. 9.10.11. Within what Degrees of Consanguinity Marriage is forbidden. 12 13 S. Gregory censured by Catholics for his Indulgence herein to the English. His defence of himself. 15. etc. Authority given to S. Augustin over British Bishops. 17. i8 etc. London why no Metropolitan See. Greg. M. l. 9 Epist. 58. 1. TO S. Augustin himself S. Gregory sent besides a long Letter, in Answer to several Questions proposed by him. In his Letter he first expresses the incomparable joy which the News of his happy journey and the blessed Effects of his Employment had caused, not only in himself, but all Rome likewise. Next taking notice of the Miracles which in confirmation of the Faith God had wrought by him, he uses this Expression, Notwithstanding in that celestial Gift, there is some thing which together with great joy ought to cause likewise great fear. For I know Almighty God by thy charity hath shown great Miracles among a Nation chosen by him. So that it is necessary that considering so great a Gift of heaven whilst thou reioycest at it thou shouldst fear, and whilst thou fearest thou shouldst rejoice. The argument of thy joy must be to see the English Nation by thy Outward Miracles drawn to a participation of inward Grace: And of thy Fear, least among the Wonders wrought by thee, thy mind naturally infirm, should be lifted up to a presumption of its own worth▪ and by this means whilst it is raised up by a view of things without, it should within fall by vain glory, etc. 2. To repress therefore all motions of presumption and self-esteem in him he represents the Example of Moses, who after so many stupendious Miracles wrought by him, after such inestimable favours received from God, yet for one act of distrust committed thirty eight years before, he was forbidden to enter into the land of Promise. He adds withal, that Miracles are no sign of Divine Election, since our Saviour says that in the last day Many shall say, Lord, in thy Name we have prophesied, cast out Devils, and done many Miracles: But I will say to them, I know not who you are: Depart from me all ye workers of iniquity. 3. Notwithstanding least Saint Augustin should suspect that S. Gregory wrote thus from any information given him of his vanity and pride, he adjoins these words, These things I now say, because my desire is that the mind of my Disciple should be abased by humility. But withal let this thy Humility not be deprived of its confidence. For I a sinner have a most certain hope that by the Grace of our Omnipotent Creator, and Redeemer jesus Christ, thy sins are already forgiven; and for that reason thou art chosen by God to be an instrument by whom others also should attain to the forgiveness of their sins, Neither shalt thou hereafter have any cause to mourn for the guilt of thine own sins, who art diligent to cause joy in heaven for the conversion of many sinners, etc. 4. This is the substance of Saint Gregory's Letter to S. Augustin: to which we will add the sum of his Answers and resolutions to several Questions which S. Augustin had proposed to him, and which relating to the State of the English-Saxon Church, Saint Beda thought expedient to record at large in his History. 5. The first Question was, I. Quest. How Bishops ought to converse with their Clergy: And how the Oblations and Ecclesiastical Revenues ought to be distributed? Answ. To the first part he refers him to the instructions given by Saint Paul to Timothy. To the Second, he acquaints him that according to the custom of the Roman Church, and the injunctions thence given to all Bishop, the Revenues of the Church were divided into four equal parts, of which the Bishops was to receive one, for maintaining his family, and keeping hospitality: A Second was to be distributed among the rest of the Clergy: The poor were to have a third: And the fourth was to be expended on the Church and other Ecclesiastical buildings. Notwithstanding he advised S. Augustin who had been brought up in Monastical Observances, whilst the English Church was yet tender, to imitate rather the conversation of the Primitive Church at jerusalem, in which all things were common, neither did any one call that which he possessed, his own. 6. The Second Question was, II. Quest. Whether Clarks who had not the Gift of Continence might marry? And in that case, whether they ought not to return to a Secular State? The answer was, Ansv●. that such Clarks as were not advanced to Sacred Orders, might take wives: and for that were not to be denied their Stipends. But withal they were still to be subject to the Ecclesiastical Rule, to be assiduous in reciting Psalms, and to be examples of virtuous living to the Laity. Hereto he advised that whatsoever remained of the Church revenues unspent, was to be employed in pious works and Charity. 7. The third Question was, III. Quest. Since the Roman and Gallican Churches, though agreeing in one Faith, yet had divers rites and customs in celebrating Mass, etc. to which of these he should conform? The Answer was, that he would not so oblige him to the Roman practices, Answ. but if any where else he met with any observance which he thought would be more acceptable to God, he should conform thereto. (So far was Saint Gregory from deserving that imputation which Protestants charge him with, that he was to the Saxons an Apostle not of Christian Faith, but Roman Rites.) IV. Quest. 8. The fourth Question was, What punishment was to be inflicted on such as stole any thing belonging to the Church. The Answer was, Answ. that punishments were to be varied according to the qualities of Offenders: for such as stole out of mere necessity were not to be so severely punished as others. Some therefore were to be punished with stripes: others with pecuniary mulcts, etc. But in all punishments Charity was chiefly to be regarded: not revenge or fury: Since the only end ought to be the amendment of the offender that he may avoid hellfire. Particularly in restitutions and pecuniary Mulcts great care was to be had that the Church should not increase its gains by the wickedness of Offenders. V. Quest. 9 The fifth Question was, whether two Brothers might marry two Sisters far removed in kindred from them? The Answer was affirmative, Answ. since nothing in Scripture forbids it. VI Quest. 10. The Sixth Question was, To what degree of consanguinity may Christians contract marriage. Answ. The Answer was, that though the Civil Law permitted cousin germane to marry, yet the Ecclesiastical Law forbade it, and experience showed that the offspring of such marriages do not prosper. Therefore such as are removed in the third or fourth generation or degree, may lawfully marry. But to marry one's stepmother is abominable, for that is to reveal the turpitude of ones father. The like is to be said of marrying the Relict of one's brother, because by the former marriage the wife was made as one flesh with the Brother. For the condemning of such a marriage S. john Baptist suffered Martyrdom: for though he was not commanded to deny Christ, yet since Christ is Truth, and he died for maintaining Truth, he may be said to have been Christ's Martyr. VII. Quest. 11. The Seaventh Question (though not extant in Beda) was Whether all such as were married unlawfully within the degrees prohibited, were to be separated? And whether they were to be denied the Holy Communion? The Answer was. Answ. That such were to be admonished to abstain from the use of marriage; and to be informed how grievous a sin it was: Yet since they incurred this fault in the days of their ignorance before they were baptised, the Holy Communion was not to be refused them. For such is the Church's chatity that some faults it corrects favourably, others it tolerats meekly, and some it does prudently take no notice off: and thereby often corrects a fault by dissembling which it is much averse from. However for the future such unlawful Marriages are most severely to be prohibited to all New Converts, & the Communion to be denied to all transgressors, because they can no longer excuse themselves by ignorance. 12. The indulgence which S. Gregory in the resolution of these two last Questions showed to the New Saxon-Converts, by permitting marriage in the third and fourth degrees, gave occasion of murmuring and complaining to other Churches, particularly those of Sicily. Ap. Greg. M. l. 2. Epist. 10. Whereupon Felix Bishop of Messana wrote to S. Gregory desiring to be satisfied upon what grounds he dealt so favourably with the Saxons, whereas both custom and the Decrees of ancient Popes, the resolutions of Ancient Fathers in the great Council of Nicéa and other Synods forbade Marriage to the seaventh degree. This satisfaction he demanded, not by way of accusing or calumniating S. Gregory, as some Protestant Writers have done, but proposing reverently his and his Fellow-Bishops difficulties, and desirous to be taught by him, Ibid. who, saith he, we know does undergo the care of the Universal Church, and specially of Bishops (who in regard of Contemplation are called the Eyes of God's Church) as the Prelates of the Holy See, first the Apostles, and afterward their Successors always have done. 13. Hereto S. Gregory answered, Ibid. V● Baron. ad A. D. 604. That by the indulgence granted to the Saxons he had no intention to innovate or establish a general Law, but only for a time to qualify the rigour of it, lest that Nation as yet imperfect and incapable of solid food, should relinquish the Christian Profession which they had lately undertaken. But as for all other Churches, his intention was that the former Laws forbidding Marriage between kindred to the Seaventh generation, should remain unalterable. This, says he, which we write in answer to thee and the other Bishops in Sicily, who is thou sayst, have by thee consulted us, we command to be observed generally by all (Christians.) And this Decree, renewed by S. Gregory, the Catholic Church observed diligently, till Pope Innocent the third in the Council of Lateran upon just and necessary causes, contracted this amplitude of Degrees to the fourth, as is now observed. But quitting this diversion, let us return to the rest of the Questions proposed by S. Augustin to S. Gregory. 14. The eighth Question was, VIII Quest Whether, in case Bishops, Answ. by reason of their great distance from one another, could not meet together, a Bishop might not be ordained by him in their absence? Hereto Saint Gregory's Answer was, That in the English Church, where himself was then the only Bishop, Ordinations must needs be celebrated by him alone, unless some Bishops out of France would vouchsafe to come. But for the future Saint Gregory enjoined Saint Augustin to ordain Bishops at a reasonable distance, that the Canons of the Apostles and Councils might be duly observed, which in all Ordinations do require the presence of at least three Bishops. By which resolution it seems S. Gregory was informed of the perverseness of the British Bishops, who were unwilling to afford any assistance in the establishing of Saxon Churches. IX. Quest 15. His ninth Question was, How he was to treat with the French and British Bishops? Answ. Whereto Saint Gregory answers, that he gave him no authority to judge the Bishops of France, whose Metropolitan the Archbishop of Arles only was, in token whereof he had from precedent Popes received the Pall. In case therefore that he should go into France, he might assist the said Archbishop in reforming the Clergy, or if he were negligent, he might in cite him thereto: but not assume any jurisdiction over any Bishop there. But as for the British Bishops, saith S. Gregory, we commit them all to thy Fraternity, to teach the ignorant, by persuasion to strengthen the infirm, and by authority to correct the perverse. (If the Pall, which is the sign of Metropolitical jurisdiction, had remained among the British Bishops, as it did at Arles in France, S. Gregory doubtless would as well have pronounced them free from S. Aug. jurisdiction.) There were besides these nine, two Questions more with their Answers, which for their length, and the Readers ease I omit: the curious may read them in Saint Gregory, S. Beda or Sir H. Spelman, etc. 16. To these Questions we find in the late Edition of Paris adjoined in the last place a Request, That S. Gregory would please to send him of the Relics of S. Sixtus Martyr. The Motive of which request, it seems, was because he had been informed that somewhere in Kent a Body of a pretended Martyr of that name had been held in veneration. This Petition S. Gregory granted: but withal enjoined him to repose the true Relics of S. Sixtus which he sent him in some place apart: And in case no Miracles appeared to have been wrought at the Body of the pretended Martyr, nor any sufficient Tradition concerning the Story of his passion, he required him to dam up the place where it lay, and forbid the people to venerate an uncertain Relic, 17. Another Epistle S. Augustin likewise received from S. Gregory at the same time, in which he signifies to him that he had sent him a Pall, the use whereof he allows him only during the solemn celebration of Mass, and with this condition, that he ordain twelve Suffragan Bishops in convenient places, which were to be subject to his jurisdiction. He tells him withal that the Bishop of the City of London should ever after be consecrated by a Synod of that Province, and receive the Pall of honour from the Apostolic See. He advised him likewise to send a Bishop to York: and in case that City and Province should be converted, his will was that twelve Bishops likewise should be there ordained, over whom the Bishop of York was to be Metropolitan, to whom likewise he promised to send a Pall. And as for the two Provinces of London & York neither of the Arch-Bishops should have jurisdiction over the other: and that they should take place according to their Antiquity of Ordination. Only S. Augustin as long as he lived, should have authority to exercise jurisdiction through both the Provinces, and over all the British Bishops likewise. 18 Here it is worth our observation that in all this Epistle the See of Canterbury is not named as an archiepiscopal See: Whereas that of London is expressly decreed to be one. And yet if we consult all our Ecclesiacall Histories after these times we shall not find that ever the Bishop of London enjoyed that Privilege and authority, but was always subject to the Archbishop of Canterbury, notwithstanding that during the ages before whilst the British Churches flourished, London as the Prime City of the Island, had been the Seat of the Prime Archbishop. 19 We must therefore conclude, that the orders prescribed in this Letter never took effect: but that upon a following request from Saint Augustin, the Metropolitical authority was transferred from London to Canterbury. The Motives of which request probably were, because though London was the most Noble City for merchandise of the whole Island, Ap. Malmsb. de Pont. fi●. l. 1. f. 208. yet than Canterbury was the Royal City, and place of residence of Ethelbert the Christian King, and withal the most potent. Now that this Translation was actually made by S. Gregory we read testified by the Letters of Pope Boniface the fifth to justus Archbishop of Canterbury, writing thus, I perceive by your Letters that our Predecessor of Blessed memory Gregory appointed to Augustin and his Successors for the future the Metropolitan and primitive See in the City of Canterbury, where the Head of the whole Nation since the times of Paganism resideth. 20. The same is confirmed by the universal practice of all succeeding times. Whereby it is evident that the entire exercise of Ecclesiastical authority in ordering, changing and translating of Bishoprics, and Archbishoprics was by all our Ancestors acknowledged to belong to the See Apostolic. Yea B. Parker, a Successor of S. Augustin in the See of Canterbury as to the Rents belonging to it, and his kind of jurisdiction also, though an Apostate from his Faith, challenges this jurisdiction upon no other grounds, but because Saint Augustin received it from Saint Gregory to the prejudice of London: and yet both he and his Successors in contradiction to their own claim and practise, will deny that Saint Gregory or his Successors enjoyed any lawful jurisdiction over Britain. Bed. l 1 c. 29. 11. With these letters and by the same Messengers, saith S. Beda, the zealous and charitable Pope Saint Gregory sent likewise all manner of things necessary for the solemn worship of God and ministry of the Church. He furnished them with Sacred Vessels, clothes for Altars, Ornaments for Churches, Vestments proper for Bishops, Priests and other ecclesiastics, Relics of the Holy Apostles and Martyrs, and likewise very many Books. And for this his liberality he is by Calvinists branded with the note of Superstition. But it is no wonder that such men would despoil God's Church of all splendour and ornaments, who have despoilded Faith itself of all good works. XIII. CH. XIII. CHAP. 1.2 etc. S. Gregory's New Orders touching demolishing Pagan Temples and Rites. 5. A Privilege to the Monastery of Glastonbury. A. D. 601. 1. WHen S. Gregory had dispatched away these Messengers, new cares began to disquiet his mind. In his Letter to King Ethelbert he had advised him to demolish the Temples dedicated to Idols, that no marks of former Superstition might remain. But upon after-thoughts he considered that those Temples being purified, might be useful for the worship of the true God. Therefore apprehending the King's zeal and hasty obedience, Bed. l. 1. c. 30. he hastened away other Letters, which, saith S. Beda, deserve to be recorded, as a Monument of his affection and continual solicitudes for the good of our Nation. They were directed to Mellitus Abbot, in the tenor following: Greg. M. l. ●. Epist. 7. 2. After the departure of thee and thy company, we were in great suspension of mind, not having heard any tidings of the prosperousnes of your journey. When therefore it shall please God to bring you safe to our most reverend Brother ● Augustin, acquaint him how having diligently considered the affairs of England, I have now judged best, that the Temples consecrated to Idols in that Nation should not be demolished, but only the Idols themselves. Let therefore Holy Water be made and sprinkled through the said Temples, and then Altars may be built, and Sacred Relics be placed in them: which being done they will be useful for the service of God: And besides, the Saxons having cleansed their hearts from Error by the knowledge and worship of the true God, will more willingly and familiarly resort to the accustomed places, which they see standing. 3. And whereas they were wont to kill many Oxen in their Sacrifices to Devils, they may be persuaded to make this change in that solemnity, that on the anniversary day of the Dedication of their Churches, or Feasts of such Martyrs whose Relics they have, they may raise Tents or Booths about the said Churches, and celebrate the solemnity with merry feasting. At which time they must not immolate their beasts to the Devil, as formerly: but kill them for meat to be eaten to the praise of God the giver of them. By this means whilst we permit them a continuance of their former external jollities, their minds will more easily be brought to entertain spiritual joys. For it will be impossible at once to withdraw such rude untractable minds from all their former customs: they will not be brought to perfection by sudden leaps, but leisurely by steps and degrees. Thus did our Lord indeed make himself known to the people of Israel in Egypt: But withal permitting them to continue their custom of Sacrifices, he taught them to offer them to his Honour, which before they did to Devils. Thus their hearts being wholly changed, they relinquished some thing and retained likewise some thing of their former practice: So that though the beasts were the same which they were wont to offer, yet since they offered them now to God, and not to Idols, the Sacrifices were not the same. These things I desire thee to tell our fore named Brother that he may consider, being there present, how best to be have himself. 4. The discreet Reader may here observe how just a Title this Holy Pope S. Gregory had to the Name of Apostle of the English Nation: since amidst the distractions and tumults of businesses which necessarily attended the care of all Christian Churches, yet in one year he could write so many letters, give so many admonitions, confer so many Indults and Graces, and all this with so much affection zeal, labour and solicitude; that he may seem to have had no other thing in his thoughts but how to adorn this New English Church, and make her fit to become a beloved Spouse of our Saviour. 5. To this year likewise belongs what we read in William of Malmsbury out of the Antiquities of Glastonbury, touching a Royal Privilege then granted to that Monastery: Antiquit. Glaston ap. Malmsbur. In the year of our Lord's Incarnation six hundred and one, that is, five years after the coming of S. Augustin, the King of Domnonia granted the land called Ineswitrin to the ancient Church situated there: the land containing five families (quinque cassata.) This he did at the Petition of Worgrez Abbot of the same place. The Grant was subscribed by Manvorn Bishop and the said Abbot Worgrez. Now the Name of the King (saith the Author) does not appear, being worn out of the Writing by age. But that he was a Britain can not be doubted, since he calls the place Ineswitrin, for that is the British name. We may likewise consider of how great Antiquity the said Church was, which is there and then called an ancient Church. The Abbots of the same Church were doubtless Britain's too, A. D. 602. as appears by their barbarous Names, Ladaemmid, and Bregorer. The times when they succeeded one another are unknown: But their Names and Dignities are to be plainly seen in a Picture on one side of the Altar in the Great Church. XIV. CH. XIV. CHAP. 1.2 etc. K. Ethelberts Munificence to the Church. 4.5. Privilege of Coining given to S. Augustin and his Successors. 9 etc. The Archbishop of canterbury's jurisdiction over all Britain, Ireland, etc. 1. WE will now take a view of the effects which these Letters and admonitions produced in the persons to whom they were directed, King Ethelbert and Saint Augustin. King Ethelbert therefore casts down all Idols, and commands the Temples accustomed to profane and impious Sacrifices, to be changed into places of pure Worship and Piety. And S. Augustin assisted by fresh labourers, purges those profane Temples, and instead of Idols erects the Sacred Cross, the Hieroglyphic of our Faith. 2. More particularly King Ethelbert, to whom S. Gregory had proposed Constantin for a pattern, Camden. in Canti● Park in Antquit. Brit. f. 52. with a munificence like constantin's, gave his Palace and whole Royal City of Canterbury to S. Augustin, saith Camden, and built for himself a Palace at Reculver (Regulbium.) Which place, Saith Parker was situated near the Sea: Where likewise he founded a Monastery, the last Abbot whereof was called Wenred. Nothing now remains of this place, by reason the Sea breaking in has covered it. Only the tops of towers & other ruins of the Monastery are marks to Seamen that they may avoid the dangerous flats there. 3. Together with the Royal City King Ethelbert conferred likewise on S. Augustin and his Successors many Regal Privileges (jura Regalia:) Among which one was a right of coining Money with his own Stamp: For to this effect Selden thus Writes: The ancient Right of the Archbishops of Canterbury is signified by an Old Coin, Selden. In Spicileg. f. 2: 7 one side whereof is signed with the name Plegmuud Archbishop, and the other with the name of E●cmund the coiner. The Prototype is preserved in the Treasure of the family of Cotton: where I myself saw a piece of silver having imprinted on it the name & image of Celnoth Archbishop. And it seems the right of coining money, generally esteemed a Regal Privilege, did belong to the Archbishop as Lord of that City in those times. 4. This Right remained to that See till the times of King Ethelstan, about the year of Grace nine hundred twenty four: who than abrogated it, in the opinion of Selden, & published a Law that not any coin should pass but such as was stamped with the King's Image. Id. ib. Notwithstanding it was not quite abrogated, for among the same King's Laws this is one, Let there be seven Minters or Coiners at Canterbury: Of which four shall belong to the King, two to the Archbishop, and one to the Abbot. So that this prerogative remained many ages entire to the Archbishops, though the measure and value of the money coined was restrained by King Athelstan, who commanded the same coin for price and quantity to have passage through his dominions: and that none out of Cities should be permitted to stamp it. Neither can it appear from any authentic Record, but that this Privilege continued till the time of the Norman Conquest. 5. To the same See of Canterbury also, by virtue of S. Gregory's Rescript, did belong an Universal jurisdiction over the whole Island. Forthough in a Synod shortly following the British Bishops made their opposition and contradiction to this Privilege, for which reason S. Augustin forbore to press it. Yet the same was afterward admitted, not only by all the Churches of the Saxons, but of Britain in the largest sense, yea of the Brittanies in the plural number (Britanniarum) comprehending in the language of ancient Authors (Polybius hist. l. 3. and Ptolemy Georg. l. 2.) both old Scotland, which is Ireland, and Albany which is Modern Scotland. For on the See of Canterbury did both those Nations depend in Ecclesiastical matters. 6. Thus Queen Matildis called S. Anselm the Archbishop of the prime See, Anselm. l. 3. Epist. 55. and Primar of the Northern Islands called Orcades. And before S. anselm's time the custom was for the Irish Bishops to receive Consecration from the Archbishops of Canterbury, as evidently appears from S. Lanfrancs letter to Gothric King of Ireland, extant in Baronius; as likewise from the letter, of Murchertac another Irish King and Dofnald a Bishop to S. Anselm Archbishop of Canterbury, ●admer. Hist N●vor. c. 3●. in which they request him to institute a Bishop at Waterfoxd by virtue of the power of Primacy over them which was invested in him, and of the authority of Legate of the Apostolic See which he exercised. This is testified by Eadmerus the Monk an eye-witness of that transaction. 7. Next as touching Scotland in the modern acception, though anciently it was subject to the Archbishop of York by a Decree of Pope Eleutherius sent by Fugatius and Damianus: Yet now S. Gregory derogated from that Decree, and either having regard to S. Augustins' sanctity, or the eminent Empire of Ethelbert, who was in some sort Monarch of the whole Island, he published a New Decree that all Churches of the Brittanies should be subject to the See of Canterbury. Id. ib l. 5. f. 132. And this is manifest in the Controversy between Alexander King of the Scots and the foresaid Eadmer, A. D. 603. who at the request of that King was appointed Bishop of S. Andrews in Scotland by Radulphus Archbishop of Canterbury, whom the King would have to receive Consecration from the Archbishop of York; but he refused, informing him, that the authority of the See of Canterbury did of old extend over all Britain, and therefore that he would require Consecration from the said Archbishop. But the King not being satisfied, Eadmer chose rather to relinquish his new Bishopric, then prejudice the Prerogative of the Prime See of Britain. XV. CHAM XV. CHAP. i. 2. The King of the Northumber's overcomes the King of the Scots. A. D. 603. 1. THE year following, which was the six hundred and third of our Lord's Incarnation, Ethelfrid King of the Northumber's overcame Edan King of the Scots. Id. l 1. c. 34. This Ethelfrid, saith Beda, was a most potent King, and wonderfully thirsty after glory. He had wasted the Britain's more than any of the Saxon Princes, and had made many of their Provinces tributary. Whereupon Edan King of the Scots inhabiting Britain being moved by the great progress of his Victories, came against him with a mighty and well appointed army, but was overcome and forced to fly back with few attendants: For in a place called Degsasten, or The Stone Degsa, celebrated by that battle, his whole army in a manner was destroyed. Yet in the same combat Theobald Brother of Ethelfrid with that part of the army lead by him, was slain. And from that time till the days of S. Beda himself never durst any King of the Scots enter Britain against the English Nation. Ap. Vsser. in Primord. f. 710. 2. The said King Aidan, as Fordon the Scottish Chronicler testifies, after that discomfiture did so afflict himself with grief that two years after he died at Kentyre. After whose death Kennet Ker son of Conal seized on the Crown, but within less than a years space dying, Eugenius Buydwel Son of Aeidan succeeded in the Kingdom. Which King Eugenius, saith he, infested the Regions of the Saxons, and sometimes of the Picts with furious eruptions. But in this clause he manifestly contradicts S. Beda forecited, Bed. l. 5. c. 24. who likewise elsewhere expressly affirms, That the Scots inhabiting Britain contented themselves with their own confines and attempted nothing either openly or privily against the English Nation. But from the Scots we will pass to the Britain's, and their contentions with the now Christian-Saxons about the Church and Ecclesiastical Rites. XVI. CHAP. A. D. 604. XVI. CH. i. 2. &c The death of S. Gregory the Great: his admirable Sanctity, etc. 1. THE year of Grace six hundred and four is memorable to the whole Church, A. D. 604. but especially to Britain for the death of S. Gregory the Supreme Pastor, and the glorious Apostle of our Nation, as likewise for the General Synod of Britain convoked by S. Augustin, in which there was a convention not only of Saxon and British Bishops, but likewise of several from among the Picts and Scots. 2. As touching S. Gregory we read thus in S. Beda: Bed. l. 2. c. i The blessed Pope Gregory after he had most gloriously governed the Roman and Apostolic Church thirteen years, six months and ten days, departed this life, and was translated to an eternal Throne in the Kingdom of Heaven. Whose memory we are obliged to celebrate in our History, as being truly the Apostle of our Nation, which by his industry was converted from the power of Satan to the Faith of Christ. For being elevated to the Pontificat over the whole world, and made a Prelate of Churches already embracing the true Faith, he made our Nation, till his days enslaved to Idols, a Church of Christ: so that to him we may apply that of the Apostle: For the seal of his Apostleship are we in our Lord. 3. His Memory is celebrated through the whole Church of God both Eastern and Western on the twelfth of March: On which day we thus read in the Roman martyrologue, Marty. Rom. 12. Mart. At Rome, the commemoration of S. Gregory Pope, and eminent Doctor of the Church, who for many illustrious acts, and converting the English Nation to the Faith of Christ hath the Title of Great, and is called the Apostle of the English. 4. The many glorious Gests of this Holy Pope not pertaining to our present subject, I willingly omit, because either generally well known, or easily to be found in Ecclesiastical Historians: and I will content myself with adjoining here a double Character given of him by two learned and Holy Bishops of Spain, S. Isidor of Sevill and S. Ildefonsus of Toledo. Ifid. H●sp. de viris Illustr. c. 27. The former of which thus writes of him, Pope Gregory Prelate of the Roman and Apostolic See, was a Man full of compunction and fear of our Lord, eminent in humility, and endued with so great light of Divine knowledge by the grace of God's Spirit, that none was ever equal to him either in the times he lived in, or any before him. In the next place S. Ildefonsus gives this parallel description of the Pope, Idefons. de viris illustr. c. 2. He shone so bright, saith he, with the perfection of all virtues and merits, that excluding all comparisons of any other illustrious persons, Antiquity never showed the world any one like to him. He excelled S. Antony in Sanctity, S. Cyprian in eloquence, S. Augustin in wisdom, etc. 5. I ought to have bespoken the Protestant reader's patience, and now demand his pardon for representing this our Apostle, rejected and disgraced by several of them, in the features and colours drawn by two such eminent Bishops, who lived either in, or near the same age with him, and whose judgement, approved by the whole Christian world till this last age, in reason deserves rather to be relied upon, then that of a few Apostats who lived almost a thousand years after him. But I leave it to their consciences to determine, whether this holy Pope deserved, in England especially, that such severe Laws should be enacted, and such cruelties executed against him, as have been against those who preach Christ as he did, by the confession of Protestant Writers themselves: And they must of necessity answer, Yes: for certainly if his Successors and disciples deserve these rigorous scourges, he who seduced them, deserved to be tormented with Scorpions. XVII. C. XVII. CHAP. 1. 2. etc. A great Synod of Saxons, Britain's &c. assembled by S. Augustin. 5.6. etc. The place is uncertain. 7.8. The Names of the Bishops. A. D. 604. 1. SAint Beda after recounting the death of this our Apostle S. Gregory, proceeds to relate the actions of S. Augustin the same year, Bed. l. 2. c. 2 in these words, In the mean time Augustin by the assistance of King Ethelbert convoked to a Synod the Bishops, or Doctors of the greatest and next Province of the Britain's, who met together in a place to this day in the English tongue called Augustins-ac or Oak, seated in the confines of the Wiccijs (or inhabitants of Worcester shire) and the Westsaxons. 2. Now this Synod having been a matter of great importance, we will endeavour to frame with some diligence a Narration concerning it, that is, touching the place where it was celebrated, the persons assembled in it, and the special matters debated amongst them. 3. The place though named with some Circumstances by S. Beda, yet after such a vicissitude and change both of men and language is not at this day obvious or easy to be found. It is doubtful whether Augustins-Oke in S. Beda signifies simply a Tree only, or a village among such trees; that is, Whether the Synod was held abroad in the open air, or in some house. The former seems more probable to Sir H. Spelman, Spelm. to. 1. Concil. f. 107 for, saith he, It was an ancient custom in Britain to hold their assemblies abroad, for under a roof the Britain's apprehended danger by witchcraft or fascination, as hath been formerly mentioned out of Beda at the meeting of King Ethelbert with this same S. Augustin. Notwithstanding though by S. Beda's relation such was the Superstition of the Infidel Saxons, no ground appears why it should be imputed to the Christian Britain's, much less to S. Augustin and his companions who were Romans. 4. It is therefore more likely that this Synod was celebrated within-dores in a place or village which had its appellation from an Oak, and from this meeting obtained the addition of S. Augustins' name. And herein it resembled an ancient Synod assembled by Theophilus against S. john Chrysostom in the suburbs of the City of Chalcedon, which was called (Ad quercum) The Synod at the oak, from some notable Oak which had stood near the Palace where the Bishops sat. 5. But where to find this village is yet uncertain. Camden with all his diligence and perspicacity leaves it in the dark. For in his perambulation of the Province of the Wiccijs, mentioned by S. Beda, he gives only this account of it: Camd●n in Wigorn, About this territory there is a place, but the position of it is uncertain, called Augustins-ake, or Oak: at which Augustin the Apostle of England and the British Bishops met: and after many hit disputes about celebrating Easter, preaching the word of God to the Saxons and celebrating Baptism after the Roman rite, they parted from one another with disagreeing minds. 6. Notwithstanding if leave may be allowed to conjecture, why may we not suppose that a place in the outward limits of Worcestershire called Ausric, contractedly from Austinsric, may not have that appellation from S. Augustin and this Synod? There is another village likewise in the confines of Warwickshire called Haustake, which has some resemblance to the name in S. Beda. And each of these lay commodiously enough for the meeting of the Britain's. For Speed's opinion that this Synod was held in Hampshire, wants probability both because that disagrees from the limits of the place described by S. Beda, and that province was not at all opportune for the Britain's. 7. Next touching the persons meeting in this Synod, our Ecclesiastical Writers speak very indistinctly: Sir H. Spelman affirms that we may truly call this Synod (Panbritannicam) an Universal Synod of the whole Isle of Britain: Spelm. to. i. Concil. f. 116. since therein were assembled not only the Saxons under Augustin and his Roman companions, but a multitude of Britain's likewise; there were moreover some Scots and Picts quarrelling about Easter. The names of those who met at the first Session are unknown. David Powel writes thus, To this Synod were called seven Bishops of the Britain's. Powel. in Ann●t. ad 〈◊〉 in Cambriae l. 2. c. 1. For in those days that number of principal Churches, after the Asiatic manner, had their Ordinations under the Metropolitan of Menevia, or Saint david's. Thus he from the Apostate Bale: but most unskillfully. 8. For neither can it be showed, that in Asia every Metropolitan had under him the determinat number of seven Suffragans. On the contrary it appears from the Synod of Ephesus that the Metropolitan of Pamphilia, a Province of Asia, vid. Baron. ad A. D. 43●. by ancient custom had under him only two Bishops, which custom was ratified by that Synod. Neither is there any show of probability that the Britain's in their Ordinations and Rites followed the Asiatic customs. On the contrary we have demonstrated before, that Saint David, Saint Kentigern and other Holy Bishops in Britain received their exemplar and Rule from the See Apastolick: ●p. Capgr. in S. Kentig●rn. And particularly S. Kentigern at his death gave and left to his Disciples forcible precepts concerning the observation of the duties of holy Religion, etc. and a firm, unshaken adherence to the Decrees of the Ancient Fathers, and Instituts of the Holy Roman Church. Bed. l. 2. c. 2 Hunting l 3 f. 315. 9 Therefore it we consult Saint Beda, and Henry of Huntingdom who writes conformably to him, we shall find that in this Synod there were two Sessions: and that to the first there came with Saint Augustin only Mellitus and justus, who were then probably designed, but not yet consecrated Bishops: And of the Britain's neither is the number of them defined, nor the name of one of them recorded. At the Second Session indeed Giraldus Cam●●ensis acknowledges the presence of seven British Bishops, but seeks not out of Asia a reason of that Number: for he writes thus, Girald. Itin. Cambr. l. 2 c. 1 The reason why at that time there were seven Bishops in Britain, whereas at this day there are only four, may be, because in those days there were more Cathedral Churches in Wales, then now; and perhaps Wales itself was further extended then at this day. XVIII. C. XVIII. CHAP. 1 The Gests of that Synod. 2.3. etc. Calumnies of Protestant Writers against S. Augustin for pride and Ambition: disproven. 6.7. etc. Saint Beda's true Narration of the Gests of the Synod: And Saint Augustins' doctrine confirmed by a Miracle. 10.11. Wherein consisted the Error of the Britain's about the Paschall Solemnity. A. D. 604. 1. ENough hath been said concerning circumstantial matters of place and persons, regarding this Synod: in neither of which we can find any full satisfaction. That which most imports us to know, is the business itself for which the Synod was assembled: Which, if we consult our ancient Historians, will appear manifestly enough. Whereas some Modern Writers since the Change of Religion, incited by passion, do from their own invention, and without any testimony of Antiquity tell us of ambitious designs of S. Augustin to establish his Tyranny over both the Saxons and Britain's, and to introduce Roman ceremonies and superstitions unknown to the Britain's, and prudently rejected by them. 2. Thus writes David Powel: Augustin, saith he, Powel. in annot. ad itin. Camb. l. 2. c. i celebrated a Synod with this design to subdue to himself the Clergy of all Britain, and render them obsequious to the Roman Church. Thus likewise the Centuriators of Magdeburg: Augustin a Roman, Magdeb. Centur. 6. f. 6.7. a Benedictin Monk was in the year 582. sent by Pope Gregory into England to gain it to the Roman Bishop, and to subdue it to his gainful and Superstitious jurisdiction, etc. And again, The same Augustin Bishop of the Angli met in a Synod with the Bishops of the Britain's and Scots, and required of them to submit themselves to him, and to undergo the common labour of preaching the Gospel to the Saxons. Ib. f. 448. They add further, He in a Synod obtruded on the British Churches the Roman Rites and customs, to wit, Altars, Vestments, Images, Masses, Chalices, Crosses, Candlesticks, Incense, Banners, Sacred Vessels, Holy Water, Books of Roman Ceremonies, Oblations, Processions, Pomps, Tithes and such like things hitherto unknown to the Britain's, who were content with the Asiatic and Greek Ceremonies. He required moreover that they should celebrate Easter at the same time with him, administer Baptism with the Roman Rites, preach the Gospel to the Saxons together with him, and acknowledge him for their Archbishop. As if these Ceremonies and solemnities in Administering the Sacraments were unknown either to the Grecian or British Churches: When as S. Chrysostom several ages before this time, who was an Asiatic Priest and Grecian Bishop, testifies of the ancestors of these Britain's, that they had experience of the power of the Gospel: Chrisost homil advers. Gentil. c. 5. For Churches were founded among them, and Altars erected, etc. And hundreds of Examples have already been related in this History of the like. 3. Such Impudent calumnies may be expected from Writers, who had no other designs in their labours. But they are not not pardonable in Sir H. Spelman, a man versed in antiquity, and who ordinarily is ingenuous in his Writings: yet he likewise imputes to S. Augustin a design of subduing the British Churches, Spelm. to. i. Concil. f. 104. For the first thing demanded by Augustin in this Synod (saith he) was Obedience to the Roman Church. And to that purpose he annexes to the said Synod a Writing translated out of Welsh, and compiled by an unknown Author in an unknown age, as himself confesses, but supposed to be the Answer of an Abbot of Bangor to Saint Augustin, wherein he tells him, Other obedience besides that of Charity I do not acknowledge due to the man whom you call Pope, etc. Besides this, We are already under the government of the Bishop of Caer-leon upon Vsk, who under God is to have inspection over us, to make us observe the spiritual rule and way. 4. This New found Schedule, though by him earnestly endeavourd to be justified, has been by many Catholic Writers sufficiently disproven: and there needs no more to make it appear a Forgery, than that passage wherein the Bishop of Caer-leon is said to have the principal care of the Welsh Provinces: Since by all Histories it is evident that very many years before this the Metropolitical jurisdiction had been transferred from that Church to Menevia: And moreover neither at the time when this Synod was held, nor many years before was there any Bishop at all at Caer-leon. 5. But all these discourses either about the Popes, or Saint Augustins' authority over the Britain's, pretended to have passed in this Synod, are mere fictions invented first by Bale an Apostate, and the Centurioators without any warrant from our Ancient Histories. It is true, Saint Gregory had invested Saint Augustin with such authority over the Britain's: but that he wisely dissembled it at this meeting, and only required a conformity from the British Bishops in the celebration of Easter and administration of Baptism, with a request that they would join with him in spreading the Gospel, is manifest from Saint Beda, from whom alone we can securely be informed of the passages of this present Synod: And whose Narration shall here entirely be set down. Bed. l. 2. c. 2 6. Augustin, saith he, began with a brotherly admonition to persuade them to entertain Catholic peace and Unity with him, and for our Lords honour to undertake the common labour of preaching the Gospel to the Pagans. He told them likewise that they did not observe the day of Easter in its due time, but reckoned the Sunday from the fourteenth day of the Moon to the one and twentieth. Which Computation is contained in a Circle of eighty four years. And many other things beside they did contrary to the Unity of the Church. This was the Substance of Saint Augustins' discourse to the Britain's in the first Session of this Synod. Here is not a word of the Primacy of the Roman See, or the submission of Britain to it, and much less to him. But what effect these Christian exhortations had on the minds of the Britain's, the same holy Writer thus further declares: Id. ib. 7. When the Britain's, saith he, after a long disputation would not be moved to give their assent, neither by the exhortations nor increpations of Augustin and his companions, but would needs prefer their own Traditions before the consent of all Christian Churches in the world: The Holy Father Augustin brought the tedious and laborious Dispute to this conclusion, saying, Let us beseech our Lord who makes brethren of one mind in the house of his Father, that he would vouchsafe by celestial signs to make known unto us, which of these Traditions is to be followed, and which is the right path leading to his Kingdom. Let some sick person be here produced among us, and he by whose Prayers he shall be cured, Let that man's faith and practice be believed acceptable to God, and to be ●ollowd by men. 8. This proposition being at last with much ado and great unwillingness accepted by the adverse party, a certain English man who was blind was brought before them: and was first offered to the British Bishops, but by their endeavours and ministry found no cure or help. At length Augustin, compelled hereto by just necessity, kneeled down, and addressed his Prayer to God the Father of our Lord jesus Christ that he would vouchsafe to restore sight to that blind man, and by a corporal illumination of one to kindle the Light of spiritual Grace in the hearts of many beleivers. Having said this, immediately the blind man received sight, and Augustin was proclaimed by all a true Preacher of celestial Light. Then at last the Britain's confessed that they now perceived that the way of justice ●●ught by Augustin was the true way: but without the consent of their countrymen they could not renoun●e their ancient customs. Therefore they requested that a second Synod might be assembled, at which greater numbers might meet. 9 This is the simple and true Narration of the Gests of this first Session: Hunting. l. 3. f. 529. the sum of which is likewise delivered by Henry of Huntingdon. And here we see the way taught by Saint Augustin confirmed by a divine Miracle, and consequently whatsoever the Britain's taught in contradiction to that way reproved from heaven. So that it is against God himself that they fight, who calumniate the faith delivered to the Saxons by him. Be it granted therefore to our Protestant Writers, that in this Synod Saint Augustin required obedience to the Roman See from the Britain's, and to himself sent from thence: they must then be compelled to join with the Britain's in acknowledging that the way of justice taught by him was the true way. 10. The principal, if not, as Huntingdon implies, the only point about which such earnest contestations passed in this Synod, was the celebration of Easter, or the Paschall solemnity. This Feast, as observed by the jews, was to be celebrated exactly on the fourteenth day of the first Moon after the Vernal Equinox, on what day of the week soever it fell: and it was instituted in memory of the deliverance of the jews by means of sprinkling the blood of the Paschall lamb on the posts of their doors, A. D. 603. in the night wherein the first born of every family among the Egyptians was slain by an Angel. Now that Sacrifice of the Paschal Lamb only typifying the offering of Christ our true Pasch, the Christian Church from the Apostles times in memory of Christ's deliverance from death after he had offered himself, instituted this Christian Pasch almost at the same time with the jews. But to distinguish it from the shadow of a jewish observation, they ordained that it should be solemnised only on a Sunday, yet not that on which the fourteenth day of the Moon fell, but the Sunday following: and therefore counted always from the fifteenth day to the two and twentieth, excluding the the day of the jewish Pasch. 11. The Error therefore of the Britain's consisted not, as generally Protestant Writers conceive, in conforming to the Asiatic manner of the Quartodecimani, who kept their Easter always the same day with the jews, whether it were Sunday, or not: But they made their computation from the fourteenth of the Moon to the one and twentieth (as Saint Beda properly expresses their error) by which means it came to pass, that if the fourteenth of the Moon proved to be a Sunday, the jews and Britain's once in seven years would observe their Paschall Solemnity together, which was contrary to the universal practice of the Church, and utterly forbidden by the first General Council of Nicéa. This difference is observed by Bishop Usher alone, of all Protestants: Vsser. in Primord. f. who therefore never charges the Britain's with the Asiatic Error. XIX. CH. XIX. CHAP. 1. 2. The Second Session of the Synod. 3.4. etc. The British Bishops consult an Anchoret: His answer: and the Success. 6. What S. Augustin required of them: Not subjection. 7.8. The Britain's erroneous about Baptism: and how. 9 Saint Augustins' Prophecy against them. 1. SUCH having been the Success of the first Session of this Synod, the same Saint Beda proceeds in the Narration of what befell at their Second meeting not long after, Bed. l. 2. c. 2. saying, The Britain's requested that the Synod might meet a second time, when a greater number might be present. Which being appointed, there came (as the report is) seven British Bishops, A. D. 604. and besides them many other very learned men, especially from that most Noble Monastery of theirs which in the English tongue is called Bancornabury, the Abbot whereof at that time is said to have been named Dinooth. 2. Whether there were seven British Bishops, or no, we see Saint Beda, writes doubtingly, on uncertain report: But none of our ancient Historians pretend to give the names of their See●. Only Bale, a Modern Aposta●, as confidently names them, as if he had been present at the Synod: These were, saith he, the Bishops of Hereford, Landaff, Saint Pater●s, Bangor, Cluy or El●y, W●rcester and Glamorgan. Spelm tom. 1. Concil. f. 25. But Henry of Huntingdon could only name three Sees at this time in Wales, Saint david's, or Menevia, Bancor or Elwy, and Landaff under which is comprised Glamorgan. In this Synod no mention is made of the Archbishop of Menevia, saith Sir Henry Spelman: And probably he therefore came not to the Synod, lest he should against the Canons submit his own Metropolitical dignity to a stranger Metropolitan in his own Province. But more probably there was then no Bishop of Menevia at all: for since the time that Saint Samson carried the Pall over Sea into Lesser Britain, in the year five hundred and sixty, we do not find any constant report among Authors that he had any Successors. 3. How many soever, and who soever these British Bishops were, Bed. l. 2. c. 2. Saint Beda in the first place relates, how before they came to the Council, they repaired to a certain holy and prudent ●an who lived an Anachoreticall life among them, to demand his advice, whether upon the exhortation of Augustin they should suffer themselves to be persuaded to desert their Traditions. His answer was, if he be a man of God, follow him They replied, What proof may we have whether he be a man of God, or no? He answered, Our Lord saith, Take my yoke upon you and learn of me, for I am meek and humble in heart. If this Augustin therefore be meek and humble in heart, it is to be believed that as he himself bears the yoke of Christ, so it is the same yoke that he would impose upon you. But if he be discourteous and haughty, it is certain that he comes not from God, neither are his speeches to be regarded by you. They replied again, But how shall we know whether he be haughty, or no? His answer was, Take order that he with his companions be the first comers to the Synod, and if when you app●aach, he rise up to you, judge thereby that he is a servant of Christ, and be obedient to what he shall ordain. But if he in contempt shall refuse to rise up to you being more in number, let him likewise be despised by you. 4. This was certainly a very casual sign given by the Hermit and the defect of a compliment was a ground very insufficient to excuse their dissent from such things as they had seen and acknowledged to have been confirmed by a Divine Miracle. But far more culpable are some Protestants, who from the personal outward carriage of a man will condemn not only all his Sacred Rites, but the substance of his Faith too. This the ancient Britain's never did. They had probably heard that S. Gregory had invested him with Ecclesiastical authority over all Britain, though he never challenged it from them: and they suspected that if they yielded to him in changing any of their Traditïons, they should become subject to him in all: and for this reason they refused their assent to every thing proposed by him. Bed. ibid. 5. Let us therefore see the success of this advice of the Welsh Hermits which Saint Beda thus relates: It came to pass that when the British Bishops and Doctors came to the place, Augustin was sitting on his seat: which they seeing, presently they were filled with rage and indignation, imputing that to his pride: so that they earnestly contradicted him in all things that he said. Synod Ephes. sess 2. It was the custom in God's Church that the Precedent of a Synod should be clothed in his solemn Pontifical robes (as we read of S. Cyrill in the Council of Ephesus) in which posture it is not becoming to practise those civilities, which are otherwise fitting: This may likely have been a cause of this behaviour of Saint Augustin at this time. Or his mind might have been wholly taken up in thoughts about the present affairs, that he did not attend to outward objects. If any charity had possessed the minds of the Britain's, they ought rather to impute this behaviour to any thing than pride, considering that pure charity to the souls of an Idolatrous Nation had forced him to undertake so tedious and hazardous a journey: that being come, he earnestly desired to join hands of amity and peace with these angry Bishops, not requiring any subjection from them, but offering them an equal share in the merits of his Apostolic Office. 6. Many things there were in which these British Bishops and Churches had varied from their former practices, conformable to the general custom: as we had heretofore an example in the point of Ordinations. And no wonder, considering the late tumultuous times, the failing of Metropolitical jurisdiction, the want of Synods and Visitations, etc. Yet such was S. Augustins' condescendence and love of Unity, that in case they would comply in three points only, he would require no more. Bed. ibid. Augustin told them (by S. Beda's relation) that there were many things in which they practised contrary not only to the Roman custom, but of the Universal Church likewise: But if they would conform in three points only, he would With equanimity tolerate all other matters in which their practices were contrary: Which three Points were, First the celebrating the Paschall Solemnity in its due time: Next, the administration of Baptism according to the custom of the Holy Roman and Apostolic Church: And the third was to join with him and his companions in preaching the Gospel to the Saxons. Hereby it is evident that there was no difference at all between the Faith professed by S. Augustin, and by the Britain's, no contrariety in Dostrines. And again, that S. Augustin did not insist on, nor so much as mention any subjection expected by him from the Brittih Churches. So that all the accusations charged by Protestants upon Saint Gregory and S. Augustin for endeavouring to bring in among the Britain's a New Religion; and all their complaints against his ambition and thirst of Superiority and tyranny over them, fall to the ground. There are only three Points wherein he requires a conformity, in none of which that of jurisdiction is included. 7. We have already seen wherein the erroneous practice of the Britain's about the celebration of Easter consisted. But we do not find their particular defect in administering the Sacrament of Baptism. Certain it is notwithstanding that they did not celebrate it so nakedly destitute of solemn Rites, as it is of late in the Churches which call themselves Reformed: For besides the sign of the Cross (without which no Sacrament is administered, saith S. Augustin) they used Holy Chrism, the benediction of Water and salt, etc. Most probable therefore it is, that the like defects were in practice among them, which are complained of by S. Leo in his Decretal Epistle, to wit, the celebrating of it without necessity out of the solemn times prescribed by the Church, Leo. Epist. Decretal. 80. Easter, Whitsuntide, etc. or without sufficient previous instructions, for want of which the Exorcisms and imposition of hands on persons of age converted, would want their due effect. But concerning this matter, for want of light from Antiquity, we can only give conjectures. 8. These most equal conditions of brotherly affection and Unity, were rejected by the Britain's: For saith S. Beda, Their answer was, that they would not do any one of these things: Bed. ibid. Neither would they receive him for their Archbishop. This latter clause of their Answer proceeded merely from the spirit of faction in them, since the receiving him for Archbishop was not included in the conditions of Union, nor so much as proposed by Saint Augustin: Which ill spirit is denoted by the following words of the same Author, For conferring among themselves, they said, If he would not vouchsafe even now to rise out of his seat in civility to us, ibid. how much more will he contemn us in case we begin to yield subjection to him? 9 The Britain's therefore obstinately refusing compliance in every thing, the Treaty between them necessarily ended: But before the dissolution of the Assembly, Saint Augustin by inspiration from God prophesied a heavy judgement shortly to befall them for their uncharitableness. The man of God Augustin, Id. ib. saith S. Beda is reported to have foretold the Britain's by way of threatening, That since they would not accept of peace with their brethren, they should receive war from their Enemies: And since they refused to preach the way of life to the English Nation, they should by the hands of the same Nation suffer no less a revenge then death. Which Prophecy of his in all the circumstances of it was through the just judgement of God fulfilled upon them. The manner how this came to pass shall in its due place be related: where likewise we will clear S. Augustin from a most horrible calumny imputed to him, as if by his impulsion many thousands of Religious Monks were murdered. XX. CH. XX. CHAP. 1.2. etc. Sebert King of the East Saxons converted. 4 5. etc. The Church and Monastery of Westminster built. 7.8. etc. The wonderful consecration of it by S. Peter: attested by Authors of eminent credit. 1. THIS Synod (of Worcester, as some call it) being thus ended without producing any good effect, A. D. 604. the minds of both parties being rather far more exulcerated: S. Augustin returned into Kent, where he laboured diligently in propagating the Gospel. Neither were his endeavours in vain: on the contrary Almighty God to show that the uncharitableness of the Britain's could not prejudice his designs of good to the Saxons, so wonderfully exalted his Divine Truth among those Pagans, and so depressed the Britain's that the words of our Saviour may seem to have been fulfiled in them, The Kingdom of God shall be taken from you, and given to a Nation bringing forth the fruits thereof. For from the British Churches, which hitherto had with so much devotion and gratitude honoured the Apostolic See, but now rejected it, scarce any thing memorable is afforded to furnish our Ecclesiastical Story: Whereas every year almost will suggest new matter to glorify God in the heroically Christian actions of Saxon Princes, the sanctity of Bishops, and the wonders which God wrought for the testifying of both. 2. In the next confining Kingdom to Kent, divided from it by the River Thames, reigned a Prince called Sigibert, or Sebert, or Saberet, King of the East-Saxons, whose Father had married Ricula the only Sister of King Ethelbert. This Prince moved either by the authority of his Uncle, or the admiration of the Sanctity of Saint Augustin and his com●panions, signified his desire to be instructed in Christian Religion. Whereupon Saint Augustin readily sent him Preachers, who found little difficulty in persuading him to relinquish his Idolatry and embrace the Faith of Christ. 3. Presently after Saint Augustin himself repaired to him, and administered the first Sacrament of Baptism to King Sebert and his Queen Ethelgoda. And many of his Subject▪ following his example gave up their names to Christ: insomuch as Saint Augustin for the government of this New Church consecrated Mellitus, the Roman Abbot sent him by Saint Gregory, Bishop of London. That these things happened this year presently after the Synod of Worcester, Saint Beda is witness, as likewise an ancient Historian named john Fleet, whose words are these, King Sebert having been baptised by Saint Augustin in the Western part of London, demolished a certain Idoll-Temple dedicated to Apollo, in a place called Thorney, and in the room thereof built a Church to the honour of God and Saint Peter: which he recommended to Saint Mellitus to be by him consecrated. 4. Others refer the foundation of this Church to King Ethelbert, whose Tributary not only King Sebert was, but all other Saxon Kings as far as the River of Humber, by the testimony of Saint Beda. But in the Charter of King Edgar afterwards granted to this Church of Westminster, it is more properly said to have been built by Sebert a very rich Prince on the persuasion of Ethelbert the first English Christian King. Displom. R. Edg●r. in 〈…〉 Benedict. 72. And in the same Charter the place where it was built called Thorney, is said to have been a terrible place, probably not so much for the Savage rudeness of it, as because wicked Spirits formerly worshipped in Apollo's Temple had possession of it. 5. To this Church of Saint Peter the Holy Bishop Saint Mellitus adjoined a Monastery, Malmsbu●. de 〈…〉 l. 2. ●. 2●4. being admonished to do so as the fame is, by S. Peter himself, saith William of Malmsbury. Indeed in these ancient times scarce any illustrious Churches were built without a Congregation of Monks to attend Divine Service there: A mark whereof remains to this day, for our Cathedral Churches are vulgarly called Ministers, or Monasteries. And this was according to the advice given to Saint Augustin by Pope Gregory, Bed. l. 1. c. 27. to institute in his Churches a conversation of religious persons like that in the primitive Church of jerusalem, in which none accounted those things which he possessed his own, but all things were common among them, as hath been declared already from S. Beda. 6. How this Church was consecrated immediately and miraculously by S. Peter himself, though my intention is to be modest in recounting such wonders, I will adventure to declare from an Ancient Writer Ealred Abbot of Rievall: But because such things seem dreams to Protestants; for mine own justification, or at least excuse, I conceive fit to premise, vid. Vsser. in Prim. f. 742. That the Tradition of this wonder has been confirmed moreover by Sulcard in his Chronicle of Westminster, by William of Malmsbury in his second Book of English Bishops, by Richard of Cicester in his Annals: Yea moreover by other Witnesses of higher rank and authority, Saint Edward the Confessor in his Charter given to that Church nine days before his death, in the year of Grace one thousand sixty six: and before him by King Edgar repairer of the same Church in his Charter dated in the year nine hundred sixty nine, Apostolat. Bened f. 71. tract. 1. and lastly by Pope Nicholas the second in his Rescript to King Edward. 7. The Narration of the foresaid Abbot Ealred in his life of S. Edward touching this Miracle is as followeth: Ealred. in vit S. E●●ard Conf. In the time when King Ethelred by the Preaching of Saint Augustin embraced the Faith of Christ; his Nephew Sibert who governed the East-Angles (rather, East-Saxons) by the same Holy Bishop's Ministry also received the same Faith. This Prince built one Church within the walls of London, the principal City of the Kingdom, where he honourably placed Mell●tus Bishop of the same City. Without the walls likewise toward the West he founded a famous Monastery to the honour of S. Peter, and endowd it with many possessions. Now on the night before the day designed for the dedication of this Church, the Blessed Apostle S. Peter appearing to a certain Fisherman in the habit of a stranger, on the other side of the River of Thames which flows beside this Monastery, demanded to be wafted over: which was done. Being gone out of the boat, he entered into the Church, in the sight of the Fisherman: And presently a heavenly light shone so clear, that it turned the night into day. There was with the Apostle a multitude of heavenly Citizens coming out and going into the Church, a divine melody sounded, and an odour of unexpressible fragrancy was shed abroad. Assoon as all things pertaining to the Dedication of the Church were performed, the glorious Fisher of men returned to the poo● Fisherman, who was so affrighted with his Divine splendour that he almost lost his senses: But Saint Peter kindly comforting him, brought him to himself. Thus both of them entering into the Boat, Saint Peter asked him if he had any provision: Who answered, that partly being stupefied with seeing so great a light, and partly detained by his return, he had taken nothing, being withal assured of a good reward from him. Hereto the" Apostle replied, Let down thy Nets. The Fisherman obeyed, and immediately the Net was filled with a multitude of fishes. They were all of the same kind, except one Salmon (Esocium) of a wonderful largeness. Having then drawn them to shore, Saint Peter said, Carry from me this great Fish to Mellitus the Bishop, and all the rest take for thy hire: and moreover be assured that both thou all thy life time, and thy children after thee for many years shall be plentifully furnished with these kinds of fishes: Only be careful you fish not on our Lords days. I who speak now with thee, am Peter: and I myself have dedicated this Church built to my fellow-cittizens and to my honour, so preventing by mine own authority the Episcopal Benediction. Acquaint the Bishop therefore with the things which thou hast seen and heard, and the signs yet marked on the walls will confirm thy speeches. Let him therefore surcease from his design of consecrating the Church, and only supply what I have omitted, the celebration of the Mystery of our Lord's Body and Blood, and the instruction of the people. Let him likewise give notice to all that I myself will oftimes visit this place, and be present at the prayers of the faithful: and I will open the gates of heaven to all who live soberly, justly and piously in this world. As soon as he had said this, he presently vanished from his sight. 8. The next morning as the Bishop Mellitus was going in procession to the Church with an intention to dedicate it, the Fisherman met him with the Fish, and related to him whatsoever Saint Peter had enjoind him. At which the Bishop was astonished, and having unlocked the Church-dores, he saw the pavement marked with Letters and inscriptions both in Greek and Latin, and the wall anointed in twelve several places with holy Oil: He saw likewise the remainders of twelve torches sticking to as many Crosses, and the Church every where yet moist with aspersions. All which being observed by the Bishop and people present, they rendered praises and thanks to Almighty God. 9 A further testimony and proof to this Miracle is afforded by the whole progeny of that Fisherman: For his children according to the command received from their Father brought the tithes of all their gains by fishing, and offered them to Saint Peter, and the Priests attending Divine service in his Church. But one among them having presumed to defraud the Church of this Oblation, presently was deprived of the wont benefit of his trade, till having confessed his fault, and restored what he had reserved, he promised amendment for the future. Thus wrote Ealred above five hundred years since: The sum whereof was delivered some what before him by William of Malmsbury, who adds this particular, Malmsb. de Gest. Pontific. l. ●. That the Fisherman, who was very simple, and as yet not a Christian, described to the Bishop very exactly the shape and line aments of Saint Peter, well known to the Bishop by his Picture publicly extant at Rome, which long before this S. Silvester showed to the Emperor Constantin. 10. The belief of this miraculous Story was the cause that this Church was wonderfully enriched by following Princes, as King Offa and Kenulph, mentioned in the fore named Charter of King Edgar. And for the same reason it was chosen anciently for the place of the inauguration of our Kings. And a proof full of evidence demonstrating the Truth here related was S. Mellitus his forbearing to repeat the Ceremonies of the Dedication, which by certain signs he perceived to have been performed before. And moreover because going awhile after to Rome he related these particulars to a Synod there assembled, and demanded their advice whether any more was to be done to the Consecration of the same Church. These particulars being related by our Authors of the prime Class, it argues a great contempt of the authority of our Ancestors, in Protestants who without any proof from Antiquity, will confidently proscribe such Traditions; as dreams and fables. XXI. CH. XXI. CHAP. i. 2. etc. The Church of S. Paul in London, built: and endowed. A. D. 604. 1. THE same year, in the same City of London and by the piety of the same King Sebert another Noble Church was erected in the midst of the City to the honour of the other Prince of the Apostles, Saint Paul. Yet some Writers ascribe this munificent work to King Ethelbert, whose Tributary King Sebert his Nephew was. Yea Polydore Virgil adds, Polyd. Virg. l. 4. that the City itself a little before this was become part of King Ethelberts own Dominion. Camd. in Tri●●bant. And Camden to the like effect writes thus, Ethelbert King of Kent, under whom Sebert reigned as by courtesy in this Tract, built a Church at London to the honour of Saint Paul the Apostle: which in after times being enlarged and beautified grew to that vastness and magnificence as we now see it, as likewise to such rich endowments, by which are plentifully maintained besides the Bishop, a Dean, Precentour, Chancellor, Treasurer, four Arch-deacons, nine and twenty prebend's besides many others of inferior rank. 2. As Saint Peter's Church in Westminster was erected upon the ruins of the Pagan Temple of Apollo: So was this dedicated to Saint Paul, upon those of a Temple to Diana. Some marks whereof to this day remain, saith the same Author, for ancient adjacent Lodgings in the Archives of the Church are called Diana's Chamber: Id ibid. and in King Edward the firsts time an incredible number of beefs heads was digged up in the Churchyard, the ancient Sacrifices (Tauropolia) solemnised to Diana, etc. 3. In this Church by the King's appointment the Bishop and his Successors had their fixed seat: The Church service being sung, not by Monks, but other Churchmen who lived Canonically in community. Beda l. 4. To the Bishops of this Church, saith Saint Beda, King Ethelbert offered many rich gifts: and for the maintenance of those who lived with the Bishops he added many territories and possessions. Particularly the Lordship of Tillingham is named in the Formule of Donation supposed by Stow and Speed to have been written by Ethelbert, in this manner, King Ethelbert by Divine Inspiration hath given to Miletus (rather, Mellitus) for the remedy of his soul, the land called Tillingham, for the use of the Community (Monasterium) of Saint Paul. Which Donation in after age's King William the Conqueror confirmed, in these words, Know ye that I grant to God and Saint Paul and his Ministers the four and twenty Hides of land which King Ethelbert gave near the City of London to the Church of Saint Paul at the first foundation, Vd. Stow. ●n Last-Sax. to be free and quit of all Gilds, and of all expedition, work, etc. Where we find what quantity of ground that territory of Tillingham contained, to wit four and twenty Hides of land, each hyde being as much as could be cultivated yearly by one Plough. And therefore in a Donation made by Saint Dunstan we read it expounded thus, I grant a portion of seven Ploughs of land, which in English is called seven Hides. A Hyde by Saint Beda is called a family or Manse, XXII. CHAP. XXII. C. 1. 2. An Episcopal See erected at Rochester. 3.4. etc. The Bishop of Landaff consecrated by the Archbishop of Canterbury. 1. THE same year another Episcopal See was erected in the Province of Kent, in a City by the Romans called Durobrum, by Saint Beda Durobrevis, in after times Roffa or Rochester, from the name of a principal Saxon to whom it belonged. Where King Ethelbert built a Church to the honour of Saint Andrew the Apostle, the Episcopal See of S. justus the first Bishop, who lately came from Rome with S. Mellitus. Of whose Consecration S. Beda thus writes: 2. S. Augustin ordained justus a Bishop in Kent itself, in the City of Durobrevis, which the English Nation from a prime Noble person inhabiting there called Rotchester. There did King Ethelbert build a Church to the honour of S. Andrew the Apostle: and bestowed on that B. as he had done on the Church of S. Paul, many Gifts: adding withal possessions and lands for the maintenance of those who attended on the Bishop and Church. Thus in a few years the Province of Kent obtained two Episcopal Sees. 3. The two Sees of London and Rochester acknowledged subjection to that of Canterbury: And which is strange, the like was at this very time done by the British See of Landaff, notwithstanding the late dissension of the British Bishops in the Synod of Worcester. For we read that S. Oudoceus the Successor of S. Theliau (surnamed Helios, or The Sun, for his learning and Sanctity) came for Ordination to Saint Augustin. 4. The same moreover appears by a Protestation made in the Synod of Rheims by Vrban Bishop of Landaff to Pope Calixtus the Second of that Name in the year of Grace eleven hundred and nineteen extant in B. Vsher. Which Protestation was by him thus conceived: Ap. Vsser in Primord. f. 85 From the ancient time of our Fathers (Holy Father) as the Handwriting of our Holy Father Saint Theliau testifies, this Church of Landaff first founded to the honour of Saint Peter the Apostle was in dignity and Privileges the Mistress of all the Churches in Wales, till by seditions and wars in the time of my Predecessor Herwold it was weakened, almost deprived of a Pastor and annihilated by the cruelty of the inhabitants and invasion of the Norman Nation. Yet there always remained in it Religious men serving God, both by reason of the neighbourhood of the English by whom they were instructed, though differing from them in the Ecclesiastical Ministry; as likewise because from very ancient times, that is, from the days of Saint Eleutherius Pope, and after the coming of Saint Augustin into Britain, the Bishop of this place hath always been subject and obedient in every thing to the Archbishop of the Metropolitan Church of Canterbury and to the King of England. 5. For what concerns the present year, the same learned B. Usher in his Chronological Index writes, Id. in Ind. Chronol. how Saint Theliau Bishop of Landaff and Caer-leon being dead, Saint Oudoceus his Sister's Son succeeded him, whom at his return from the City of Canterbury (where he had been consecrated by Saint Augustin the Archbishop) Mouric Prince of Glamorgan honourably received, and by his authority confirmed the Privileges of the Church of Landaff. 6. The same Author further declares the grounds upon which the Church of Landaff became subject to that of Canterbury: Id. ib. For, says he, The Bishops of Landaff, as heirs of those of Caer-leon, disdained to be subject to the Bishops of Menevia (to whom the Metropolitical jurisdiction had been transferred from Caer-leon:) And therefore from this time they rather chose to receive their Consecration from the Archbishop of Canterbury. And the Church of Caer-leon was so annexed to the neighbouring Church of Landaff, that the Dioceses were not only joined, but the Territory likewise belonging to the Churches of Saint julius and Saint Aaron was given to Nuddus the one and twentieth Bishop of Landaff and his Successors, as we find expressed in the Register of that Church. 7. Now if there be any truth in these Records, A. D. 605. it will follow that those Protestant Writers are much mistaken who affirm that all the British Bishops opposed S. Augustin. On the contrary the most illustrious among them, S. Theliaus and his Successor S. Oudoceus either were not present at the Synod of Worcester, or did not join in the faction raised by younger passionate spirits, who frequently in such meetings by tumults and clamours overpower the counsels of such as are more wise and virtuous. XXIII. CHAP. XXIII CHANGED 1.2. etc. Two Charters of King Ethelbert to the Monastery of S. Peter and S. Paul in Canterbury. 1. IN the year of our Lord's Incarnation six hundred and five King Ethelbert; A. D. 605. who had expressed such munificence in the founding and endowing the Churches of S. Paul in London, and S. Andrew at Rochester, showed more zeal in adorning and amplifying the Church and Monastery by him first erected in his own Royal City of Canterbury, on which he bestowed many donations, and noble Privileges. And moreover to secure all these from the Sacrilegious invasions of his Successors, or any other, he confirmed them with a Charter, ratifyed both with Regal and Ecclesiastical authority. The Copy whereof we will here set down, with the more confidence because the following Monarches of our Nation believed and acknowledged it for the true Authentic Act of this King. For the two Norman Edward's, Append. ad Apostolat. f. 56 the first and Second in their Letters, from the first word in them called Inspeximus, have not only mentioned this Donation, but expressed likewise the Tenor of it. 2. This Charter of Donation is recorded by William Thorn in his History of the foundation of the Church and Monastery of Canterbury, Ibid. Tract. 1 f. 49. Spelm. f. 126. from whence we will here exscribe that which pertains to this matter: Viz. In the year of our Lord's Incarnation six hundred and five, King Ethelbert confirmed in the Catholic Faith, together with his Queen Bertha, and their Son Eadbald, as likewise the most Reverend Prelate Augustin and other Nobles of the land, celebrated the Solemnity of our Lord's Nativity at Canterbury. Where convoking a public assembly as well of the Clergy as people, on the fifth day before the Ides of january, with the approbation of all and every one of them, he by the Blessed Bishop S. Augustin himself surrendered and delivered to God and the Monks there perpetually serving our Lord, the said Monastery, on which he conferred a liberty from all burdens for ever, moreover enriching it with many possessions and other magnificent Gifts: In the same Monastery likewise he placed a Congregation of Monks, over whom he constituted Abbot a Monk named Peter. And that these things may more manifestly appear to the Readers, I thought expedient to adjoin hereto the Tenor of the Charter of King Ethelbert and Saint Augustin, as followeth: 3. In the Name of our Lord jesus Christ. Every man who lives according to God's Law and hopes to be rewarded by him, ought cheerfully and from his heart to promote pious prayers and Devotions to him, it being certain that he shall so much more easily obtain the effect of his own prayers to God, as he more willingly bestows any thing on God. Wherefore I Ethelbert King of Kent, with the consent of the Venerable Archbishop Augustin and my Nobles, do give and grant for the honour of Saint Peter a certain portion of land belonging to me, which lies on the East of the City of Canterbury: to the end that both the place where the Monastery is built, and the fore said land remain in the power and possession of the Abbot who shall be there ordained. Therefore I adjure, and command in the name of our Lord and Omnipotent God, who is the just judge of all, that the foresaid land be for ever confirmed by this Donation here subscribed, so that it may not be lawful either for me, or any of my Successors Kings and Princes, or any other Dignities or orders Ecclesiastical or Civil to defraud or diminish any thing of it. But if any one shall attempt to prejudice or make void any thing of this our Donation, Let him for the present be separated from the Communion of the Body and Blood of Christ, and in the Day of judgement for a just reward of his Malice and injustice let him be severed from the Fellowship of God's Saints. The said land is encompassed with these limits: On the East with the Church of S▪ Martin: on the South with the way of Burghate: On the West and North with Druting-street. Acted in the City of Canterbury (Dorobernia) in the six hundred and fifth year after our Lord's Incarnation, and the eighth Indiction. In the End there is added the sign of the Cross (omitted by Sir H. Spelman) in this manner, † I Ethelbert King of Kent, being in sound mind and with deliberate Counsel have confirmed this with the Sign of the Cross made with mine own hand. I Augustin by the Grace of God Archbishop in testimony of my consent have willingly subscribed. Edbald. Hamegisilus. Augemundus Referendery Hocca. Tangil. Pinca. Geddy. 4. This was the first Charter granted by King Ethelbert: to which he added a Second: The Tenor whereof likewise shall for the Antiquity of it be set down, with a desire of the Readers pardon, who shall very seldom be interrupted or detained by such Forms: for I will content myself with delivering the substance of them, when occasion is to mention them. This Second Charter is by Sir H. Spelman inscribed, A Donation of the land of Langeport: the Form whereof followeth: 5. In the name of our Lord jesus Christ. Be it known to all both present and to come, Id. lid. that I Ethelbert by the Grace of God King of the English Nation, having from an Idolater been made a Christian by Augustin my Father in the Gospel, have given to God by the same Prelate a certain portion of land belonging to me lying under the Eastern wall of the City of Canterbury, namely about the place where by my said Instructor in Christ I built a Monastery to the honour of the Princes of the Apostles Peter and Paul: Which Monastery with the said land and all other things pertaining thereto I have endowed with free liberties; So that it may not be lawful for me, or any of my Successors, or any other Power Ecclesiastical or Secular to usurp any thing of it, but that it remain in the free power and possession of the Abbot. If any one therefore shall attempt to diminish or make void any thing of this our Donation, Let him by the Authority of God, and Blessed Pope Gregory, as likewise our Apostle Augustin, and our own imprecation be separated from all Communion of Holy Church, and in the Day of judgement from all Society of Gods Elect. The said land is on all sides encompassed with these bounds. On the East with the Church of Saint Martin and likewise with Siblendoune (Alexander be si Wendowne:) And so to the North be Wikengesmarke. Likewise at the East by Kingesmarke. Also at the North and East by Kingesmarke. So on the West to Rideschape. And so to the North to Drutingstreete. This was done in the City of Canterbury in the six hundred and fifth year from the Incarnation of Christ, and the eighth Indiction. ✚ I Ethelbert King of the English Nation have confirmed this Donation with the sign of the Holy Cross with mine own hand. ✚ I Augustin by the Grace of God Archbishop have willingly subscribed. ✚ I Eadbald Son of the King have favoured this. † I Hamegisilus Duke have commended it, † I Hocca Count have consented. † I Augemund Referendary have approved it. † I Graphio Count have blessed it. † I Tangisilus one of the King's Nobles have confirmed it. † I Pinca have consented. ✚ I Geddi, have corroborated it. 6. Such were the Forms of these two Prime Charters conferred on this Prime Saxon Monastery founded three years before. Spelman. ib. And whereas Sir. H. Spelman seems to suspect the second by reason that in it Ethelbert calls himself King of the English Nation, whereas properly he was not so much King of the Angli, as of the jutes and Saxons inhabiting Kent, for which reason in his first Charter he styles himself only King of Kent: Notwithstrnding if we consider that in those times among the several Saxon Princes in Britain, he who had, as King Etelbert at this time, an Empire over the rest, was wont to entitle himself King of the Angli, which Title also S. Gregory in his letter to him gave him, we shall not much be moved with this suspicion. So King Lucius was called King of the Britain's, though beside him there were many other lesser Princes reigning there: A. D. 607. his own peculiar Dominion being the Province of the Iceni, containing Norfolk, Suffolf, etc. 9 This Monastery thus endowed and privileged remained flourishing for the space of above nine hundred years, much enlarged in the Buildings and Revenues by the piety of succeeding Princes, Nobles and Abbots, and peculiarly cherished by Popes, as immediately subject to them, who bestowed many more liberties and Indults upon it, extant in our Records. And though at first it had the Name from S. Peter and S. Paul, yet after the death of S. Augustin it passed into an appellation from his Name. XXIV. C. XXIV. CHAP. 1.2. Peter the first Abbot of Canterbury, drowned. 3. A Church built at Ely. 4 The Inhabitants of Cernel, converted by Saint Augustin: The Saxon Idol, Heyl demolished. 1. TWO years after the date of the forementioned Charters the Abbot of the said Monastery was drowned in passing the Sea toward France. A. D. 607. Concerning whom S. Beda thus Writes: Bed. l. 1. c. 33. The first Abbot of the Monastery of the Blessed Apostles S. Peter and S. Paul was called Peter, a (Roman) Priest: who having been sent upon a message into France, was drowned in a bay of the Sea called Ampleat: and by the inhabitants of those coasts ignobly buried. That bay of the Sea, saith Malbranque is now called Ambletea: Malbranc. in Morin. l. 3. c. 4. and touching this Holy Abbot he adds, That Almighty God to publish the great merits of the man caused a heavenly light to appear every night over his sepulchre, till the neighbours observing it, judged the person there buried to have been a Holy man: and making inquisition whence he came, and who he was, they took the Body thence, and committed it to an honourable sepulture in the principal Church of the City of Bouloign. This was done by a Count of that place called Fumertius. 2. His Memory is celebrated in the Gallican martyrologue on the thirtieth day of December: But in ours on the sixth of january. Marty. Angl. 6. januar. To him succeeded in the Office and dignity of Abbot, john, who in the first Mission of S. Augustin was sent one of his companions. 3. The same year were laid the first foundations of the Famous Abbey of the Isle of Ely in Cambridgshire, by the persuasion of S. Augustin, and the assistance of King Ethelbert. Yet Harpsfeild writes doubt fully of its antiquity, saying, That Monastery was in the beginning founded by S. Augustin Archbishop at the costs of Ethelbert King of Kent as some report, and dedicated to the honour of the Blessed Virgin Mary: Hapsf. Saec 7. c. 24. where was placed a Congregation of Monks of the Order of S. Benedict. But I am not satisfied of the truth of this Tradition. It may be this is the place intended in a passage out of the Book of Ely quoted by Camden, where he saith, The Book of Ely relates how our S. Augustin built a Church at Cradiden, which Penda King of Mercia subverted. Camden i● Cambridgshire. Probable therefore it is that out of the ruins of this Church was afterward raised that so famous Monastery. 4. William of Malmsbury reports likewise another example of the labour and industry of S. Augustin in propagating the Gospel: Malm●bur. de Ponti●. l. 2 f. 1●0. How passing through all the Provinces of Britain, as far as the Empire of Ethelbert extended itself, he came to a certain village in Dorsetshire, where preaching the word of God, Camden. i● Dorsetsh. he gained many souls to Christ from the Devil's Tyranny. There likewise (saith Camden) he broke in pieces a certain Idol called Heil (answering to Aesculapius) to which was attributed a power of healing diseases. Hereat the Devil being enraged, inflamed with fury the minds of the Pagans against him, who set upon him and his companions, and after many indignities forced him to retire three miles from thence, Where whilst he was quietly attending to Prayer, he with the eye of his mind perceived the Divine presence: and presently with a cheerful countenance said to his companions (Cerno Deum, etc.) I See God, who will shortly recompense our endeavours, and will inspire into those raging people a more moderate and repenting mind. Assoon as he had said this, those Pagans came in great hall to him, and demanding pardon of their fault promised to submit themselves to his teaching. Whom after he had instructed, he intended to baptise them: but wanting water, at the Holy Bishops command a foun●tain broke forth of secret passages, which to this day for the merits of S. Augustin is held in great esteem by the people. And from the word Cerno (I See) spoken by him with the addition of the Hebrew word El, signifying God, the said village was afterward called Cernel, but vulgarly Cern. In that place, saith the same Author, Edwald after a life spent in great piety was buried, with a high esteem of Sanctity: which in after times gave occasion to a certain very rich man called Egilwald to build a Monastery there dedicated to S. Peter. A. D. 608. XXV. CH. XXV. CHAP. 1.2 etc. King Ethelberts Ecclesiastical Laws. Bed. l. 2. c. 5. 1. BEFORE we finish the course of the present story of Saint Augustins' Gests, it is expedient that we first relate how by his advice King Ethelbert administered his kingdom with great Piety and justice. For, saith Saint Beda, among other eminent benefits by his prudence conferred on his kingdoms, he with the counsel of his wise men instituted Orders and Decrees of judgements, according to the Examples of the Roman Laws and policy. Which Decrees were written in the English tongue, and are to this day extant and in practice. Among which he in the first place set down what satisfaction should be made by those who stole or by fraud usurped any thing belonging to the Church, to Bishops, or other ecclesiastics of inferior degrees: For his desire was to give his protection especially to those whom he had so reverently received, and whose Doctrine he had embraced. 2. What those Decrees and Forms of judgements were may be seen in that celebrated Manuscript called the Text of Rochester, which in the days of King Henry the first was composed by Enulphus Bishop of that City, under this Title, These are the Decrees or judgements which King Ethelbert constituted in the life time of Saint Augustin. Here I will set down only such Laws as regard the Church, and which Saint Beda seems to mention. The which have been brought by Sir H. Spelman into the first Tome of English Councils, and expressed both in the Saxon and Latin tongues. The sense of them here follows: Ap. Spelman tom. 1. Council f. 127. 3. Whosoever shall unjustly take away any thing belonging to God and the Church, shall make satisfaction by a twelve-fold restitution. If such things belong to a Bishop, he shall restore eleven fold: If to a Priest, nine fold: If to a Deacon, six fold: If to an inferior Clark, three fold. If the peace of the Church shall be violated by any one, let satisfaction be made by paying double: and the like for disturbing the peace of a Monk. If when the King shall call an Assembly of his people, and any injury shall be offered them, the Offender shall restore double, and moreover pay to the King fifty shillings (Solidos.) If when the King shall be entertained in any house, any damage shall be done there, let it be recompensed double, etc. Ibid. 4. Besides these (saith the same Sir H. Spelman in his Annotations to these Decrees) there follow many other Laws pertaining to honesty of life and correction of manners: but these are all which regard the Church. The precise time when these Decrees were published does not appear: but as the Title declares, they were made whilst Saint Augustin was alive, and as the care of the Church manifests, they were published after King Ethelberts conversion. XXVI. CHAP. XXVI. C. i S. Augustin ordains S. Laurence his Successor. 2.3. etc. His Bull confirming the Monastery of Canterbury: suspected. 1. A. D. 608. THERE is among our Historians great variety of judgements touching the number of years spent by Saint Augustin in Britain, and in what year he died. Those who place his death in the third year of this Century, as john Stow, or in the fourth, as Baronius endeavours to collect from Saint Beda, do toomuch hasten his end: For the Charters of King Ethelbert before mentioned declare that he was alive in the fifth year. On the other side those prolong his life toomuch who affirm that he died not till the year of Grace six hundred and fifteen, as some Authors quoted by F. Reyner in his Apostolatus; or thirteen, as Sir Henry Savill in his Chronological Fasts: or twelve, as Malmsburiensis; or eleven, as Polydore Virgil: For Pope Boniface in his Letters dated six hundred and ten does suppose him dead. Therefore in such variety of opinions Sigebert and Matthew of Westminster most probably place his death in the year of Grace six hundred and eight. 2. A little before his death Saint Augustin consecrated Laurence a Bishop, designing him his Successor in the archiepiscopal See. Which he did after the example of many former holy Bishops, who upon their view of death approaching, relinquishing the care of others, attended devoutly to the contemplation of that one necessary thing. This same passage is thus related by Saint Beda: B●d. l 2. c. 4. Laurence succeeded Saint Augustin, having been ordained Bishop by him whilst he was yet alive, out of an apprehension least after his death the State of the Church as yet tender, being destitute of a Pastor though but fo● a moment, should begin to falter. And herein he followed the Example of the Prime Pastor, of God's Church, namely Saint Peter Prince of the Apostles, who having founded the Church of Christ at Rome, is reported to have made Saint Clement his Coadjutour in preaching the Gospel, and consecrated him his Successor. Ap Spelm. tom. 1. Concil. f. 123. 3. The last public Act attributed to Saint Augustin was the Confirming by a Solemn Bull all the Rights and Privileges of his Beloved Monastery of Saint Peter and Saint Paul, exempting it from all Episcopal jurisdiction, from all tribute, servitude, etc. Prohibiting all Bishops to say Masses, exercise Ordinations or Consecrations, etc. as by their own authority or jurisdiction in that place, deputed for the Treasury of Saints and burying place of succeeding Archbishops and Princes: And assigning the Election of Abbots to the free Suffrages of the Monks, etc. All which Privileges he confirmed with a denunciation of eternal damnation to transgeessours of them by the authority of Saint Peter and his Vicar the Bishop of Rome, Saint Gregory. This Bull was published in the presence and with the approbation of King Ethelbert, his Son Eadbald, all the Nobility of the Kingdom, his Successor Laurence, Mellitus Bishop of London, justus Bishop of Rochester, and Peter the Abbot and Monks of the same Monastery. Ibid. 4 To which Bull there was appended a Seal of Lead. Neither is it a wonder, saith the Transcriber of the said Bull, that Saint Augustin being a Roman, an Apostle of the English Nation and a Legate of the Apostolic See, endued with a plenary Authority to erect Bishoprics and consecreate Bishops, all which were to be subject to him, should have the power and right to make use of a leaden Seal: Though for the space of five hundred years the like privilege was not afterward granted to any of our Bishops. 5. Notwithstanding Sir H. Spelman not unreasonably suspects this not to be a genuine Bull, because the fabric of the Seal expresses not so great antiquity; and the Sculpture of it more elegant then suited with that age; likewise the Image of our Saviour and the form of a Church engraved in it, ressembles the exactness almost of these later times: Moreover the Letters of the Inscription are such as were used in far later ages, about the reign of King Henry the second or Richard the first. And lastly the Seal is appended to the Bull not after the Roman fashion, with a Chord of Silk, but with a Skrole of parchmin after the Norman custom. To these we may add, that by mentioning in the same Writing together both Laurence his Successor and Peter the Abbot, who was drowned above a year before that designation of a Successor, the order of times is manifestly crofounded, and the authority of the Bull prejudiced. 6. However that most of these Priviviledges were even from the beginning conferred on that Monastery, yea by Saint Augustin himself in virtue of a delegated authority from the See Apostolic, though the simplicity of that age did not need such Legal Instruments and formal clauses, the constant Tradition of that age doth justify. Which Privileges in succeeding times were frequently ratified by following Popes and Princes. XXVII. CHAP. XXVII. C. i. 2. etc. The Death of our Apostle, S. Augustin. 1. THE same year of our Lord, Westm●n●st. hic. six hundred and eight, saith Matthew of Westminster, Saint Augustin the first Archbishop of Canterbury ended his life on the seaventh day before the Calends of june. The same is more expressly related by Saint Beda. Bed l. 2. c. 3. Our Holy Father Augustin, beloved of God, died, and his Body was committed to Sepulture abroad, near the said Church of the Blessed Apostles Peter and Paul, because as yet it was neither finished nor dedicated. But shortly after when it had been dedicated, the Sacred Body was brought into the Church, and decently buried in the Northern Porch. In which place the Bodies of all succeeding Archbishops hitherto were likewise buried, except only two, namely Theodor and Berthwald: Whose Bodies were laid within the Church itself, by reason the foresaid Porch could receive no more. 2. In all Martyrologes the same day, to wit, the seaventh before the Calends of june is deputed for celebrating his Memory: In the Roman martyrologue we read thus: Martyrol. Rom. 16. Maij. At Canterbury in England is this day commemorated Saint Augustin Bishop of that City: who together with many others was sent into Britain, and preached the Gospel of Christ to the English Nation: Where being glorious for his virtues and Miracles, he reposed in our Lord. 3. The certainty of Miracles wrought by him hath been sufficiently established before in this History. We will here only add a compendious draught of his Gests consecrated by this Island to Posterity in an Inscription on his Tomb: Of which Saint Beda thus Writes, There was inscribed on the Sepulchre of Saint Augustin this Epitaph: Here rests Dom Augustin first Archbishop of Canterbury, who heretofore was directed hither by Blessed Gregory Bishop of the Church of Rome, and being supported by God with the operation of Miracles, converted both King Ethelbert and his Nation from the Worship of Idols to the Faith of Christ: and having finished the days of his Office in peace died on the seaventh day before the Calends of june, in the time of the reign of the same King. Ap. Capgrav. in vit. S. Augusti●●. 4. He was (saith the Author of his Life in Capgrave) tall in stature, insomuch as he exceeded the ordinary height of men by the head: He was in his countenance amiable and reverendly grave: Of the signs and cures which he wrought among the people, no man can recount the number, they were so many. He traveled always on foot: and oft without shoes: thus he passed through all Provinces of this Island: By reason of his frequent kneeling he had his knees covered with a thick hard skin, etc. And yet one of his pretended Successors, after he had related all this, affords him the Character of a Soft, Antiq. Brit. f. 49. nice or effeminate man. The great Veneration in which he was held by our succeeding Princes, etc. I will declare in due place. THE FOURTEENTH BOOK OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAPTER. 1. S. Laurence his Gests. 2.3. etc. His Letter to the Scottish Clergy, etc. 1. SAint Laurence (saith S. Beda) being seated in the archiepiscopal throne did strenuously endeavour to augment the Church of Christ in Britain, A. D. 609. Bed. l. 2. c. 4 whose foundations had been so carefully laid, and by his daily exhortations and examples of piety he sought to exalt it to its perfect height. 2. Neither did his Pastoral care extend only to the new Congregation of Christians collected among the English-Saxons, Id. ibid. but likewise to the ancient British Christians, moreover to the Scots in Britain and such as inhabited the neighbouring Isle of Ireland. For knowing well that the life and Profession not only of the Scots abroad, but of the Britain's also in this Island swerved from the Rule established in the Catholic Church, principally in as much as they observed not the Paschall Solemnity in its due time, but, as hath been said, they kept the Sunday reckoning from the fourteenth day of the Moon to the one and twentieth (so including the day of the jewish Pasch in their Circle:) Wherefore he, with his fellow Bishops, wrote an Exhortatory Epistle to them, beseeching them to hold the Unity of peace and Catholic Observance with the Catholic Church spread over the whole earth. 3. The special cause moving them to write the said Letter is thus related by the Centuriators of Magdeburg, Magdeb. Centur. 7. f. 518. The Scots sent Daganus their Legate to Laurentius to commune with him about Ecclesiastical affairs and differences. But he was so averse both from Laurence and the rest who depended on the Pope, that he refused to eat at the same Table, or to sleep in the same house with them. 4. What ever was the cause of this Scotttish Abbot's scrupulous uncharitableness, Bed. ibid. Saint Laurence and the other Bishops were forced to write this Epistle, To our Lords the Bishops our most dear Brethren, and to the Abbots through all Scotland, Health. The See Apostolic having directed us to preach the Gospel to Pagans in these Western parts, as it has usually done through the whole earth, assoon as we were arrived in this Isle of Britain, we with great reverence were ready to express all respect and charity to the Britain's and Scots, believing then their practices to have been conformable to the Universal Church. And after we perceived the Britain's to swerve therefrom, yet we thought the Scots were better disposed. But we now perceive that the Scots also, we mean Dagan a Bishop sent by them into this Island, and Columban an Abbot who is gone into France, do in their conversation and practices differ nothing from the Britain's. For the said Daganus who came to us, A. D. 610. would not so much as eat with us, nor sleep in the same lodging. Thus far S. Beda recites this Epistle, the remainder of it being lost. Magd. Cent. 6. f. 754. 5. This Daganus was not, as the Centuriators, from Bale, affirm, a British Monk, taken out of the Monastery of Bangor in Wales to be a Scottish Bishop, but an Irish Monk of the Monastery of Banchor in Ulster and thence made a Bishop in Ireland: for by the tenor of this Letter he was sent from beyond sea into Britain. Yet was he not the same Abbot Daganus, who ten years before this went to Rome to S. Gregory (as we read in Bishop Usher) and showed him the Rule which S. Molva (otherwise called S. Lugid) wrote and ordained for his Monks: Vsser. in Primord. f. 920. Which having read, S. Gregory said publicly, The Holy man who wrote this Rule has planted a hedge about his family, which reaches up to heaven. For besides that he is called an Abbot only, if he had so much respect to Rome, he would not have been so averse from these Roman Missioners. 6. At the same time S. Laurence with the same his Fellow-Bishops (saith S. Beda) wrote letters also to the British Priests, Bed. ubi sup. (Sacerdotibus) beseeming their Episcopal gravity and prudence: by which they endeavoured to settle them in Catholic Unity. Hereby we may observe that the British Clergy were not broken out into a form Schism, as Baronius suspects, and others who make mention of an Interdict imposed by S. Gregory on the public Schools in Britain, of which no ground can be found in our ancient Writers. But why this Letter should be written to the British Priests, and not their Bishops, it does not appear. 7. The same Saint Beda discoursing of the pious industry of our Holy Bishop in promoting Unity, thus concludes, How much good he wrought by these his endeavours and labours, the present times declare. By which expression he implies, that the ceasing of those Controversies, which in S. Beda's time were quite silenced, was much to be imputed to the care and industry of S. Laurence. For we shall see him shortly not contenting himself with writing letters, but undertaking a voyage into Ireland, etc. to promote Ecclesiastical Unity, and that with good success. II. CHAP. II. CHAP. i. 2. etc. S. Mellitus his journey to Rome touching Monks, that they might have a power of Elections: And to know whether they might be employed in Pastoral Functions, etc. 1. THere is extant in Sir Henry Spelman the Copy of a third Charter of King Ethelbert, Spelm. tom. 1. Concil. f. by which he gave to the Monastery of S. Peter and S. Paul a village named Sturiga●, otherwise Cistelet, together with many other precious Gifts, all which he offered for the redemption of his soul, and out of hope of eternal retribution. Adding, that in the same Church he provided a place of burial for himself and Successors, hoping that he should be loosed from the chains of his sins, and conducted into the gate of eternal happiness by the Prince of the Apostles, to whom our Lord delivered the Keys of heaven giving him the power of binding and losing, etc. Which Charter is dated the year six hundred and ten, which was the fiftieth year of the same King's reign. 2. At the same time (saith S. Beda) Mellitus Bishop of London went to Rome, there to treat with Pope Boniface about affairs nearly concerning the English Church. Bed. l. 2. c. 4. Being arrived, the Pope assembled a Synod of the Bishops of Italy with an intention to make ordinances concerning the life and secure quietness of Monks. In which Synod Mellitus sat among the Italian Bishops, and by his authority subscribed and confirmed the Decrees regularly ordained, which at his return into Britain he carried with him, that they might be observed there. The same Pope likewise wrote Epistles to the Holy Archbishop Laurence, and to the Clergy, as also to King Ethelbert and the English Nation. This Synod was celebrated in the eighth year of the Empire of Ph●cas, and the thirteenth Indiction. 3. In this Narration we find insinuated the principal Motive of Mellitus his journey to Rome, which was to provide for the life and quiet of Monks: Which will more manifestly appear by Pope Bonifacius his Letters to the King and Archbishop, but especially by a Decree of the said Pope. 4. There were two special Points concerning Monastical Institution, the clearing of which did much concern the present State of the English Church: the first was a care to make them immortal by a succession, by permitting the present Monks to choose and assume into the same Profession such among the Britain's, as they found well disposed thereto. This permission and power King Ethelbert by Mellitus desired to be confirmed by the Pope: which he easily obtained, as appears by Bonifacius his answer extant in a Letter of Pope Alexander many ages after written to S. Lanfranc Archbishop of Canterbury, in which we read this passage extracted out of it, Ap. Eadmer. l. 1. Nov●r. That which thou, O glorious Son, hast desired of the Apostolic See by our Fellow-bishop Mellitus we willingly grant and by our Apostolic authority decree, namely that your Royal benignity may appoint an habitation of Monks living regularly, and that the present Monks who were the Preachers of Salvation to you may associate to themselves a congregation of Monks and adorn them with holy Instituts in the Monastery which your Holy Doctor Augustin the Disciple of Gregory of Blessed Memory did consecrate in the City of Canterbury to the Name of our Holy Saviour, in which at present our beloved Brother Laurence is Prelate. This our present Decree, if any of your Successors Kings or Bishops, etc. shall attempt to make void, let him be subject to Anathema, etc. This part of Pope Bonifacius his Letter is recited out of Pope Alexander's by Eadmer the Monk: and the entire Letter is extant in the Annals of Peterborough. 5. The other Point seems to have been touching the employing of Monks in the Office of preaching, administering Sacraments and other Pastoral Duties, which some thought improper for Monks who are obliged to Solitude. But this Controversy had been before decided by S. Gregory in his employing only Monks in the English Mission, and was confirmed by Pope Boniface the fourth in a Solemn Decree, by which he declares from the Examples of S Martin, S. Gregory, and the late S. Augustin that the power of binding and losing may worthily be administered by Monks: Neither, saith he, did S. Benedict the glorious institutor of Monks in his Rule forbid this: but only commanded them to abstain from secular affairs. Which last Clause strongly proves against Baronius, that S. Augustin, Saint Laurence, S. Mellitus, S. justus and the rest, yea S. Gregory also were Disciples of S. Benedict and subject to his Rule. The Sum of this Decree is referred into the Canon Law by Gratian, Cap. Sunt nonnulli. 16. q. 1. And other authorities added, from whence he concludes thus, By all these authorities it is clearly demonstrated, that Monks may lawfully give Penance, baptise and administer other Priestly Offices. 6. If the Acts of this Roman Synod had not been lost, we should no doubt have read their judgement touching the Consecration of the Church of Westminster, Malmsbur. de Pontif. l. 2. f. 155. performed, as hath been declared, by S. Peter himself. But the result of it appears by what William of Malmsbury writes: It is believed, saith he, that the Mystery of its Consecration was never repeated, which was showed to have been perfected by so many Candles lighted in the Church, Crosses made, Holy Water sprinkled, and marks of Sacred Oil in the due places. Human diligence therefore gave place to an Office divinely administered, prophetically declaring how illustrious that Church and Monastery would prove, in which the Apostle himself exercised the Pontifical Office. A. D. 611. III. CHAP. III. CHAP 1. Of Saint Golven a Bishop in Lesser Britain. 2. Of S. Baldred, or S. Balter. 3. S. Mellitus his return from Rome. 4 Ceolulf King of the Westsaxons dying, Kinegils succeeds. 1. THE same year died S. Golvin Bishop of Leon in Lesser Britain, A. D. 610. who in our martyrologue is said to have been an Englishman: But whether thereby be meant a Britain I cannot define. In the Gallican martyrologue his Commemoration is thus expressed: Marty. Gall. 1. julij. On the first of july at Leon in Armorica under the Archbishopric of Tours is celebrated the Memory of the Deposition (or death) of S. Golven Bishop and Confessor: who succeeding S. Paul weaned the Church committed to him from its childish nourishment, and strengthened it with the solid meat of holy Teaching, illustrated it with the light of pious conversation, and advanced it to the perfect form of virtue. So rendering himself gracious to our Lord by his care to adorn his Spouse, he in white robes ascended to the Marriage of the Lamb, celebrated in the Heavenly jerusalem. The Holy Bishop died at Rennes, and was buried in the Monastery of S. Melanius. 2. But the Original of S. Balred is more assured, a holy man born in the Northern parts of Britain, who died this year, and his Memory is celebrated in our martyrologue on the twenty ninth of March. Marty. Angl. 29. Mart. Where it is said that he was wonderfully buried in three places, seeing three Towns, Aldham, Tinnigham and Preston, contended for his Body. Probably this is the same who by our Historians, Matthew of Westminster & Hoveden, is called S. Balter, whose Church having been impiously laid waist by Analef the Dane, he was shortly after punished for his Sacrilege by a miserable death. 3. The year following by the return of S. Mellitus, A. D. 611. and the Decrees of Pope Boniface and the Roman Synod peace was restored and confirmed to the English Church, and quietness to Monasteries. 4. In the year of Grace six hundred and twelve Ceolulf King of the Westsaxons, A. D. 612. Malmsbur. de Reg. l. 1. c. 2. after a reign of fourteen years, died. He had spent all his life in war, saith William of Malmsbury, and never allowed himself any rest, but was always employed either with defending or enlarging his Provinces. Two Princes succeeded together in his Throne, both of them valiant, and both contending with one another in all offices of kindness and friendship: their names were Cinegislus and Quincelmus. And for their concord, unusual among Kings, A. D. 613. they were a miracle to their own times, and an example for succeeding. Many wars they managed so, as it was doubtful whether they showed therein greater courage or moderation. Sometimes they fought against the Britain's, sometimes against Penda King of the Mercians, a Prince exercised in all the sleights of war. This Quicelmus is by some Writers said to have been the Brother of Cinegislus, but others more probably say he was his Son, and assumed into a participation of his Throne. IV. CH. IV. CHAP. 1.2. &c Ethelfrid King of the Northumber's kills above twelve hundred British Monks. 7.8 S. Augustin unjustly accused of this slaughter by Protestants: and defended. W. Prinns horrible calumnies. A. D. 613. 1. THE year of our Lord six hundred and thirteen was blackened by a grievous calamity happening to the Britain's, and among them principally to those who least deserved it, the Religious Monks of the famous Monastery of Bangor. Which calamity was brought upon them by the barbarous King of the Northumber's, Ethelfrid, who well deserved the surname given him of (ferus) cruel or Savage. His Character we have already delivered from Malmsburiensis, and how he broke the power of Edan King of the Scots. The present Story is related by Saint Beda in the manner following: Bed. l. 2. c. 2. 2. The most powerful King of the Angli Edelfridus having gathered a mighty army made a terrible slaughter of the perfidious Nation of the Britain's at the City of the Legions, in the English tongue called Legacester, but more rightly in the British Caër-Legion (Chester.) When he was ready to begin the battle, he saw their Priests who were met to pray to God for their army, standing a part from it in a place of greater safety. Whereupon he asked, who those men were, and for what design they were assembled in that place? Now most of them were of the Monastery of Banchor, in which the Number of Monks was so great, that being divided into seven companies, each under a particular Precedent, every company consisted of no sewer than three hundred: and all lived by their labour. Now the greatest part of them were met together in this Army to pray for it, where they likewise celebrated a Fast three days together: and a certain Captain called Brochmal was appointed with convenient forces to protect them from the swords of their barbarous Enemies, whilst they should be intent to their Proyers. 3. King Edilfrid therefore having understood the cause why those Monks were come together, he said, If it then be so that they they cry unto their God against us, they do truly fight against us, though they wear no arms, since they persecute us with their imprecations. Thereupon he gave command to set upon them first: which was performed: and after their slaughter, he destroyed all the other forces of the perfidious Britain's, though with a considerable loss to his own Army. 4. The report is, that of those Monks which came to pray, there were slain no fewer than twelve hundred, and that fifty only escaped by flight. For Brocmal at the first charge of the Enemy, fled with all his soldiers, so leaving those, whom he ought to have defended, naked and unarmed to the swords of the barbarous Saxons. And thus was fulfilld the Prophecy of the Holy Bishop Saint Augustin, though himself a long time before was gone to heaven, That for their perfidious refusal of his counsel and offer of eternal Salvation, they should feel a Divine revenge by their temporal destruction. 5. This cruelty of the Pagan King was notwithstanding presently after justly punished, for Nicholas Trivet a French Chronologist, from I know not what Records writes, How Ethelfrid after this combat marching forwards toward Bangor was met by three British Princes, N. Trivet. Chronic. Blederic Duke of Cornwall, Margaduc Prince of Southwales (Demetiae) and Cadwan Duke of North-wales (Venedotiae.) who fought with him, and killed of his army ten thousand and sixty men. Upon which victory Cadwan was by joint consent made King, who pursued Ethelfrid to the River of Humber. But when Ethelfrid returned with his own and other Saxon auxiliary forces, a composition was made between them by friends, on these conditions: That Cadwan should enjoy the Provinces towards Wales on the south of Humber, and Ethelfrid all on the North side. 6. This is the true Narration concerning the slaughter, we may call it Martyrdom, of the twelve hundred innocent Monks of Bangor, attested generally by the consent of all our ancient Historians. Only Sigebert affirms this calamity to have befalln the Scottish Monks (so he misnames them) in the war between Edilfrid and Edan, ●igebert. thron. ad. A. D. 615. which he refers to the year of Grace six hundred and fifteen: which was seven years after the death of Saint Augustin. But true Chronology confirmed by our best Writers place this massacre two years before: and thus (saith B. Usher) do the Annals of Ulster refer to the year of Christ six hundred and thirteen the war of Kaerlegion, Vsse●. I●●. Chronol. ad A. D. 6●3. where the Saints were killed, by the Saints intending these Monks of Bangor. 7. Which consent of Historians evidently disproves the blasphemous calumnies by some Protestant Writers, Antiquit. Brit. f. 38. Apol●g. 〈◊〉 1. p. 11. Catalogue. de Con●e●s. Brit. c 4. B. Parker, B. jewel and B. Godwin cast on the memory of our glorious Apostle Saint Augustin, to whom they impute this horrible Massacre, as if by his instigation that Pagan King had by this cruelty revenged their refusal to submit to his Metropolitical authority: Whereas by the joint testimony of our Historians, and the express words of Saint Beda Saint Augustin was dead long before, to wit, five years, at least. 8. But they reply that those words of Saint Beda (quamvis ipso iam multo antè tempore, Id. ib. ad caelestia regna sublato) that is, though Saint Augustin himself a good while before this, was translated to Heaven, included in a Parenthesis, were added by Papists to salve Saint Augustins' honour, and are not found in the Saxon Translation of Saint Beda made by King Alfred. True it is, that in the Latin and Saxon Edition published by Abraham Whelock in the year 1643 those words appear not in the Saxon Copy: But the publisher, though a Protestant, ingenuously confesses that not only in all Impressions of Saint Beda's History, some of which saw the light before any Protestants were, but in all ancient Manuscripts extant in the Libraries of Cambridge that Clause of S. Beda was extant, and never included in a Parenthesis, but only distinguished by Commas. 7. Surely if we will judge of Saint Augustin by the Spirit of his Father and Master Saint Gregory, we would not suspect him of so horribly murderous a disposition. For Saint Gregory, though Rome and all Italy had been many years infested and wasted by the Lombard's, yet was so fearful of being in any measure accessary to blood, that he durst not concur to the death of any one of their Princes, though he was assured thereby to free the whole country from their Tyranny. And S. Augustin himself, as hath been showed, taught King Ethelbert a quite contrary Lesson, That in the cause of Religion, no violence or compulsion ought to be used. 8. If any credit may be given to Ancient, and till this age never questioned Tradition, Saint Augustin was a man of eminent piety, of admirable zeal for the rooting out Pagan Idolatry and planting the Gospel in this Island: And even Protestants themselves acknowledge that Almighty God gave testimony to his Teaching by many great miracles. If he had been guilty of some defects, Christian Charity requires us either not to mention them, or to let a thousand great obligations we have to his Memory preponderate them: But upon mere ungrounded suspicions disproved by the current of Story, to charge with crimes execrable to Heathens a person, in the judgement of the whole Church for almost a thousand years, now reigning with Christ in glory, is certainly a presumption of which God, with whom the death of his Saints is precious, will one day require a severe account, 9 Yet of late this poisonous humour of calumniating Gods Saints is become the principal Character of the New reformed Gospel. I will add one example more of a calumniatour, at least parallel to these: wit, Mr William Prinn o'late stigmatised Presbyterian; W. Prinn. who in his not long since published Censure of Archbishop Whitgift charges Saint Anselm that he induced Sir Walter Tirrel to murder King William Rufus. Now by the consent of all our Historians Tirrel himself was no murderer, for it was by the unhappy casual glancing of an arrow that the King was slain. However it happened, yet certain it is that at that time Saint Anselm was an exiled person in France: and whereas at that King's burial many Noble men met, Bromton. ●uller. Eccl Hist. l. 3. but few mourned for his death, yet saith a late Protestant Historian, of all mourners Anselm expressed most cordial sorrow at the news. That blasphemous tongue therefore must expect that such envenomed darts as these, shot against heaven itself, will, if he repent not, one day descend upon his own head, and the wounds made by them never be cured. But alas, what Repentance can be expected in such a person who is inveteratus dierum malorum, when we see in his decrepit age his rancorous tongue against innocent Catholics yet more violently set on fire of hell, so far as to solicit a general Massacre of them by publishing himself, and tempting others to damn their souls also by publishing through the whole kingdom that in the last fatal calamity by fire happening to London they were the only incendiaries. This he did, though himself at the same time confessed that not the least proof could be produced against them: But, said he, it concerns us that this report should be believed. Complaints of this most execrable attentat were made, and several Oaths to confirm this were offered. But in vain. However, surely there is a reward for the innocent oppressed: And, what soever Mr Prinn may think, doubtless there is a God who judges the world. Let him therefore remember what the Spirit of God says, (Quid detu● tibi, aut quid apponatur tibi, ad linguam dolosam? Sagittae potentis acutae, cum carbonibus desolatoriis.) that is, What must be given to thee, and what must be assigned to thee for thy portion, O deceitful Tongue? Sharp darts cast by an Almighty arm, with devouring coals (of juniper) 10. With as good reason therefore S. Augustin may be accused of the slaughter of these Brittishes Monks, as S. Columban a Holy Irish Monk in France might be charged with the most horrible death of Queen Bronichild happening at this very time, for he also by the Spirit of Prophecy forewarned her of it. And so far may we esteem the ancient Prophets guilty of the calamities befalling many Princes and Stairs, which by Divine Inspiration they foretold. 11. To all this we may add, that there was no such friendly correspondence between the Kings of Kent and the Northumber's, as that this latter should be employed by the former as an instrument of his unworthy revenge. On the contrary we read that Ethelfrid bore so mortal a hatred to all Christians, that he denounced to the Kings of Kent and Essex, A. D. 615. that he would be no less an enemy to them, because they had forsaken the Institutes of their Fathers, than he was to the Britain's and Scots. And to conclude, according to the plain Narration of S. Beda, the Pagan King Ethelfrid came with no design against the British Monks, but their slaughter was caused by occasion of his seeing them on a hill together, and being told that they were assembled there to pray to God against him. So that the Pagan Author himself of the slaughter absolves both King Ethelbert and S. Augustin, unjustly condemned by partial and ungrateful Christians. V. CHAP. V. CHAP. 1. Kinegils' the West Saxon King overcomes the Britain's. 2. 3 The death of Sebert King of the East-Saxons: His Successors. A. D. 614. Florent. hic. Auntingd. l. 2. 1. IN the year of Christ six hundred and fourteen Kinegilsus King of the Westsaxons after he had reigned three years assumed his Son (others say, his Brother) Quicelmus a companion in his Throne: And presently after they both fought a battle against the Britain's at Beandune (Bindon) in Dorsetshire: But at the first onsett the Britain's affrighted with their large swords and long bucklers were quickly put to flight, without any considerable loss on the Saxons side: who upon a survey found the bodies of two thousand and six hundred Britain's slain. These large swords, called by Huntingdon Secures, and by Witechind, large knives, were in the Saxon tongue called Saxa, from whence that Nation is said to have received its name. A. D. 615. 2. The year following according to Walsinghams' account died the virtuous and devout Sebert King of the Trinobantes, or East-Saxons, and with great and general mourning was buried in the Church of Westminster built by himself, which in succeeding times was magnificently enlarged and adorned, and made the common Sepulchre of our Kings. 3. How acceptable to God was the Sanctity and merits of this good King, appeared by a lasting Miracle: For in the days of King Edward the first of the Norman Race, Wals●ingh. in Edw. 1 f. 93. the Monks of Westm●nster having a resolution to translate his Body from the Old Church to the New, assoon as with great devotion they had opened his Sepulchre they found his right hand to the middle of his arm entire in flesh, skin, nails and bones compacted. This was seven hundred years after he had been there buried. Thus writeth Walsingham. In his place succeeded his three sons sere, Seward and Sigebert, joined equally in the Government: but much degenerating from their father's piety. VI CHAP. A. D. 616 VI CHAP. 1.2. etc. The death of King Ethelbert: and of the Holy Bishop Lethard. 4.5. The Sanctity of King Ethelbert acknowledged. 6. 7. His Children. 1. PResently after, if it was indeed after, died also Ethelbert, A. D 615. glorious in piety and merits, the first Protector of the rising Christian Church of the Saxons. His death befell in the fifty sixth year of his reign, Bed l 2. c. ●. and the one and twentieth after he had embraced the Christian Faith. He was the third King of the English Nation whose Empire extended over all the Provinces Southward from the River Humber, saith S. Beda; adding that he was the first of those who went to heaven. (By which clause is employed that he died before King Sebert. However certain it is, that a very small space of time intervend between both their deaths.) He was buried in the porch of Saint Martin within the Church of the blessed Apostles Peter and Paul: where likewise the Body of his devout Queen Bertha (or Aldiberga) was laid. Id. ibid. Martyr●●●. Rom. 24 Febr. And his memory is consecrated both in ours and the Roman martyrologue, on the sixth of the Calends of March. 2. King Ethelbert had also another blessed companion in the place of his Sepulture, to wit, S. Lethard the Holy B. of Senli●▪ who came with Queen Aldiberga out of France into Britain. Concerning whom William of Malmsbury thus writes, Malmsb. de Pontif. l. 1. f. 96. An ancient Author called Gosselin celebrates the miracles of Saint Lethard who accompanied Queen Bertha into this Island, particularly his readiness to afford rain in times of drought, when his intercession is demanded: a pleasant example whereof was showed about the same Writers time. For there having been a terrible fiery drought about the height of Summer, the Sacred Body of the Saint was solemnly carried in Procession with Litanies. But no rain succeeding thereupon, the Cantor at his return with the Body with some indignation addressed his speech to the Holy Bishop, saying, Dost thou not see how great the tribulation of the whole country is by reason of this drought, and yet thou art negligent in succouring us? These words of a seeming reproof were no sooner uttered, but presently there fell such abundance of rain, that the most greedy desires were satisfied. 3. The virtues of King Ethelbert are comprised by the Author of his Life in these words: Ap. Capgra●. in vit. S. Ethelbert. This blessed King, though his power extended as far as Humber, yet in his conversation he showed himself as perfectly one of Christ beggars, as if he had possessed nothing. It was a blessed sight to see this glorious King humbly serving the poor to see him who terrified Kings, to stand in fear of God's Priests, and to show an humble respect to the meanest Ministers of the Church. How brightly he shone in repressing vice, exalting virtue, fulfilling the Divine precepts and in all works of piety is so much more clearly to be read in God's heavenly Book, as human Writers have been negligent in expressing, etc. Antiquity and the favourable authority of former Saints is an irreproachable Witness of his Sanctity, since from the beginning his Solemnity has been celebrated by God's Saints. 4. Among which Saints devoted to this Holy King's memory S. Dunstan was one, Ap. Osbert. in vit. ●. Dunstan. who in a certain night watching in devotion at the sepulchres of this King, of S. Augustin and other Holy Bishops his Successors, heard on a sudden voices of certain persons singing this Antiphone of the Ecclesiastical Office (Gaudent in coelis animae Sanctorum, qui etc.) The souls of th●se Saints who have followed our Lords steps do now rejoice in heaven, etc. Whereat being astonished, he approached to the door and looking through the clefts (for it was locked) he saw the whole Oratory shining with a wonderful light, and a choir of persons in white robes melodiously and joyfully singing that Antiphone, Such honour is due to holy Kings and Prelates, etc. This we read related by Osbern an ancient Compiler of the Life of Saint Dunstan. In which Narration, though Saint Ethelbert be not named, yet without question he reposing there, was principally intended. Ap. Capgrav. 〈◊〉 vit. S. Augustin. 5. In proof of his acknowledged sanctity, etc. there were in S. Augustins' Church set up daily five cierges continually burning, to wit, before the Tomb of S. Augustin, of S. M●●red, of S. Adrian Abbot, before the great Altar, before the Monument of King Ethelbert, and of S. Lethard Bishop, and a sixth in the Grott before the Image of the Blessed Virgin Mary, where S. Dunstan was honoured with many visions of her, as the Author of S. Augustins' li●e testifies. And Polydore Virgil affirms, Polyd. Virg. l. 4. that even to his days the Sacred body of King Ethelbert was illustrious by many Miracles. 6. He left behind only two children by his Queen Adilburga, Eadbald to whom he resigned the Title of King, after he had earnestly admonished him to be careful in preserving and promoting the Christian Faith: which admonition how he complied with shall be showed hereafter: And Edelburga, who was afterward married to Edwin King of the Northumber's, and of whose Conversion she was a principal instrument. To these two a third is added by Camden, Speed and other Modern Writers, Camden in Kent. namely the Holy Virgin Edburga, who among Saxon Virgins was the first which undertook the Profession of a devout Nun. This holy Virgin, saith the Author of her life, Auth. vit. S. Edburgae. after she had received Sacred Baptism, gave praises to God day and night, fervently begging of him the grace to be esteemed worthy to enjoy the spiritual rewards of her only Bridegroom jesus Christ. She spent her life in serving God with all purity in the Church and Convent where her Niece S. Mildred was Abbess, A. D. 617. to whom likewise she succeeded in the government of it. 7. Among the praises of this holy King Ethelebrt we will in the last place mention his zeal to convert Redwald King of the East-Angles to the Christian Faith: though the event proved not so happy in him, as it had been in Sebert King o● the East-Saxons. Bed. l 2. c. 15. Concerning which Redwald S. Beda writes, That in Kent, the Kingdom of Ethelbert, he had been imbued with the Mysteries and Sacraments of Christian Faith: But in vain; for when he returned home he was perverted and depraved from the sincerity of Faith by his Wise and other impious Teachers, so that his latter end was worse than his beginning: for like the old Samaritans he would both serve Christ and his old Pagan Gods together, placing in the same Temple a Holy Altar for the Sacrifice of our Lord, and an impure Altar for the victim of Devils. Br●nt. Chron. col. 745. Which profane Altar Athelwolf, who lived King of that Province in the days of S. Beda, testifies to have remained to his time. VII. CHAP. VII. CHAM 1.2. etc. Apostasy of the Kings of Kent, and the East-Saxons. 5.6 S. Mellitus banished from his See at London 7 8. etc. Laurentius determining to fly, is chastised by S. Peter. 10. The Centuriators impudence. 1. CHristian Religion seemed to have been so firmly rooted in the two Kingdoms of Kent and the East-Saxons by the piety and zeal of the two late holy Kings, A. D. 617. Ethelbert and Sebert, that no danger could reasonably be apprehended of its failing. But that it might appear that Faith is the free gift of God, his just Providence permitted the impiety of their children and successors to endanger the utter ruin of that heavenly Edifice which their Fathers had erected, insomuch as that the Pastors of God's people were banished, their Churches profaned, and their Profession if not prohibited, at least discountenanced. 2. The order and manner of these disorders was as followeth: King Ethelbert had left in Kent his Successor his only Son Eadbald, who though in his Father's days he seemed inclined to Christian Religion, for he was a Witness and approver of his Father's Charters by which he bequeathed to the Church of S. Peter and S. Paul several possessions: Yet after his Father's death he quickly returned to his vomit. The first step whereof was his unlawful lust to his Father's second Wife, whom he more unlawfully and incestuously married After which crime incompatible with a sincere Christian Profession, he publicly renounced Christianity, and again set up Pagan Idols, inviting also and tempting his subjects to follow his Example, which the greatest part of them did. Yet he did not force either S. Laurence Archbishop of Canterbury, or S. justus Bishop of Rochester to abandon their Sees. 3. This unhappy change in Kent was accompanied with a like, or worse change in London, and the rest of the East-Saxons Kingdom. For the three Sons and Successors of Sebert, perhaps communicating counsels with Eadbald, relinquished their former seeming profession of Christianity: an occasion whereof they took from the Holy Bishop Mellitus his refusing them the Holy Communion, which they demanded out of a foolish curiosity, or perhaps with an intention to make a quarrel. The particular Story is thus related by S. Beda: Bed. l. 2. c. 5. 4. This storm and perturbation was much increased by the death of Sabereth (or Sebert) King of the East-Saxons, who at his departure out of this life to a better Kindgdom in heaven, left heirs of his temporal kingdom his three Sons Sexred, Seward and Sigebert, who had remained obstinate in their Heathenish Superstitions, though during his life time they had seemed to intermitt the exercise thereof But assoon as he was dead they publicly professed Idolatry, and gave free leave to their subjects to do the same. 5. Now it happened on a certain time that they saw the Holy Bishop Mellitus at the celebrating a Mass in the Church give the Holy Eucharist to the people. Whereupon they in a foolish pride said to him, Why dost thou not as well give us that white wafer which thou wast wont heretofore to give to our Father Saha (for so they usually called him) and still continuest to give the people? His answer to them was: If you will be washed with that saving water with which your Father was purified, you may likewise, as he was, be partakers of this Holy bread. But if you despise the water of life, you must by no means receive the Bread of life. But they replied, We have no intention to enter into that Font, of which we have no need: But however we will have our part of that Bread. When they were thus often and earnestly admonished by him that without a precedent purification by Baptism, it was not lawful to give them part of the most holy Oblation; at last they grew into fury, and told him, If thou refusest to consent to us in a matter so easy as this, thou shalt stay no longer in our Kingdom. Thus they banished him, commanding both him and all that belonged to him to depart out of their Province. 6. Mellitus being thus expelled from his See of London, came into Kent, with an intention to demand counsel of Laurentius and justus, what course for him was best in these extremities. And after serious deliberation, it was decreed by common advice among them, that their best way was rather to return into Italy their Native country, where they might serve our Lord with free minds, then to remain among such rebels and Apostats from their Faith where no good could be done (considering the malice of their Princes.) Mellitus therefore and justus forthwith departed, retiring themselves into France. 7. But S Laurence showed a little more constancy: he could not so suddenly resolve to desert his flock, though extremely diminished, of which he was the Chief Pastor. Sometimes he would entertain hopes that God would not permit so much labour, so prospered by him, to be lost. But on the other side a sad consideration of the inconstancy of the people, the impiety and unrestraind lusts of the King, and that himself was now left alone without any to counsel or assist him, such thoughts as these piercing deeply into his mind, quickly extinguished his former faint rising hopes, so that he resolved to quit the ingrateful country likewise, and to fo●low his fellow-Bishops into France. And this resolution he had put in execution, had not our Merciful Lord by his Chief Apostle prevented it. The manner of which prevention is thus described by S. Beda: 8. When S. Laurence was upon the point to follow Mellitus and justus and to desert Britain, Bed. l ●. c. 6. the night before his journey was to begin, he gave order that a couch should be prepared for him in the Church of Saint Peter and S. Paul: Whereon when, after many prayers and tears poured forth to God, he had laid him down to rest, and was fallen asleep, there appeared to him the most Blessed Prince of the Apostles, who after many sharp stripes inflicted on him, asked him with an Apostolic Severity, Why he would forsake the flock with which he had entrusted him? And, to what Pastors care he would commit the sheep of Christ, now encompassed with so many wolves? Hast thou forgot, said he, the example I have given thee, who for the good of those Lambs which our Lord, in testimony of his love, recommended to me, suffered from Infidels and enemies of Christ bonds, stripes, prisons, torments, and in conclusion death itself, even the death of the Cross, for which I am now crowned with him? 9 The servant of Christ Laurence, being encouraged with these stripes and exhortations of the Blessed Apostle, as soon as morning appeared went to the King, and laying aside his vestment, showed him how greivously his body had been torn with whips. The King wondering at it, demanded who durst be so presumptuous to treat so worthy a person so cruelly? But when he was informed that the Bishop had for his Salvation and eternal happiness suffered so sharp torments, he was struck with great fear. 10. We will awhile interrupt the prosecution of S. Beda's Narration of the happy effect of this Miracle, in the King's conversion; to attend the judgement given hereof by some Modern Protestants, especially the Centuriators of Magdebury, Magdeb. Centur. 7. c. ●3. whose censure is this, These things were prettily feigned by Laurence, to astonish a Pagan King: for none but superstitious fools will believe that he was in earnest scourged by Peter. Saint Beda then, it seems was misinformed, S. Laurence was a cheating liar, and all posterity superstitiously credulous: yea God himself, who prospered this invention with the King's Conversion and the restitution of the Christian Faith, in these men's judgement stood in need of a lie to perfect his own work. Certain it is that above eight hundred years since, Alcuinus, a man of admirable learning, made use of this argument of S. Laurence his being chastised by S. Peter, Alcuin. Ep. 97. to encourage a than Archbishop of Canterbury chased from his See: Ap. Anselm. l 3. Epist 2. And the same example was afterward applied by Osbern a Monk, and Precentor of Canterbury to S. Anselm declining the burden of the same Church. But what proofs have those Censurers to disprove Saint Beda's Narration? Magd●b. Cen. ibid. None at all but their bare assertion, That these lying Miracles were contrived to support an Opinion that Saints have power to hurt those with whom they are displeased. So that it seems in their opinion the real scourging of a man is an act exceeding God's Omnipotence. VIII. CH. VIII. CHAP. 1.2. etc. Edwin Prince of the Northumber's, banished. His dangers. 7.8 He is comforted by an Angel. 9 10. His Enemy Ethelfrid, slain. A. D. 617. 1. WE must a little longer delay the relation of the happy effects which the visible marks of S. Laurence his stripes wrought in the mind of the Pagan King Eadbalous (which effects began to be publicly seen the year following:) to insert another illustrious Example of God's Goodness to our Nation in exalting to the Throne of the Northumber's a Prince called Edwin, by the destruction of that cruel King Ethe●fr●d, the murderer of so many hundred innocent Monks of Bangor: Which Edwin not long after embracing the Christian Faith, raised up a glorious Church in those rude and barbarous Provinces, which were indeed the first towards whom S. Gregory intended to express his Charity, upon the sight of a few beautiful young slaves from hence exposed to sale in the Market at Rome. Bed. l. 2. Hunting. l. 2. peril. A. D. Wig●rn Pol. Virg. l. 4. 2. This Edwin was the Son of Alla King of the Deiri, or Northumber's, to whose name S. Gregory alluded, saying that Alleluia's should ere long be sung in his Kingdom. Now Alla dying in the year of Grace five hundred eighty nine, and leaving his only Son Edwin but three years old, the throne, due to him, was usurped by Ethelfrid surnamed the Cruel or Savage. 3. Edwin living in this Tyrant's Court grew up an example of all virtues and endowments: which rendered him agreeable to all▪ but formidable to Ethelfrid. Who yet though he ha●ed him, as one who both had right to the Kingdom and deserved it, yet he durst not lay snares for his life, fearing in case such designs should want success, least considering the general compassion and love born to Edwin, a party should declare in his behalf, and endanger his Crown. Therefore imputing to him some feigned crimes he sent him into Exile, hoping that by poverty, want of friends and discontent he would quickly shorten his own life. 4. Before his banishment he had married Quenburga the daughter of Ceorl King of the Mercians, who accompanied him in his exile, and brought him two sons, Offrid and Edfrid: after which she died, before his restitution. And Edwin fearing the Tyrant's trains, was forced to disguise himself, and shift from place to place in the habit of a peasant: Till at last going into the Kingdom of the East-Angles, he committed himself to the faith of Redwald King there: in whose Court he lived with great splendour, being acceptable both to the King and all others for his rare endowments: for he divided his time between reading and Martial Exercises, and in both he so far advanced himself, that his fame was spread through the whole Island. 5. In the mean time Ethelfrid sought his destruction by all the ways he could imagine, sending spies every where to discover him, and assassins' to murder him. But at last hearing that he was so kindly entertained among the East-angles, he resolved either with treasure to buy, or with an army to procure his death. He sent therefore an Ambassador to Redwald, by whom at first he offered great sums of money to purchase the delivering up of Edwin: But those offers being rejected; he next threatened open war upon refusal. This threatening terrified Redwald, in somuch as choosing rather to expose the single life of a stranger, then hazard the destruction of his kingdom, he yielded to the solicitations of Ethelfrid, promising either to deliver him up, or to take order for the shortening his life. 6. These Treaties between the two Kings were not carried so secretly, but Edwin had notice of them: and by the change of King Redwalds countenance and gestures began to suspect his own danger. Which suspicion was changed into assurance by an advice given him by a friend of Redwalds' resolution. Which friend advised him to secure himself by flight, offering himself his companion and guide therein. But Edwins answer was, That having had so many years' experience of Redwalds' fidelity and generosity, he would not be the first to sh●w a suspicion of so base a crime in a King: and that if he must perish, he would choose to do it rather by the hand of a friend then of a declared Enemy. With this resolution he dismissed his friend. This discourse between them for the greater privacy passed in a solitary place, and in the evening when it began to be dark. 7. Edwin being thus left alone in obscurity, had the greater freedom to entertain his melancholic thoughts, which were busied rather how to die nobly, then how to secure his life, which he conceived impossible. Being taken up with such meditations he on a sudden heard the voice of one at a little distance, who asked him, Why he stayed there alone in the dark, when all others were asleep? Edwin nothing imagining who this unknown person was, desired him to be gone. Yet he departed not: but continuing his speech he said, My Son, you have indeed great cause to be grieved, and to stand in fear of Redwald, who is resolved on your ●uine. But what reward would you give to one who would restore you without all danger to this King's fidelity? Edwin answered, that it was beyond his power to make an equal recompense. But, said the other, what retribution would you make to him, who should not only do this, but make you stronger than your enemy, and possessor of his crown, yea and increase your patrimony with the accession of other kingdoms beside? Hereto Edwin said, I can only promise a grateful mind: for such obligations exceed all possible retribution. When he had said this, the Angel (for that it was an Angel, the success demonstrated) added these words, But what will you do for him who will not only make you happy and glorious in this world, but after this life procure for you immortal glory? Will you not at least afford him your attention and submission when he shall propose to you counsels in themselves holy and good for you? This being readily promised by Edwin: Then the Angel laid his hand upon his head, and said to him, When you shall hereafter see a man's hand thus laid on your head, and all the things which I have foretold you accomplished, then be sure to remember this promise you have made. And having said this, he vanished, leaving Edwin in an uncertainty between hope and fear. 8 Now whilst these discourses passed between Edwin and the unknown Messenger from heaven (which S. Beda, Huntingdon, Florilegus, and several Protestant Writers doubt not to call a Divine Oracle) the Queen, Wife of Redwald, undertook the patronage of Edwin, representing to her husband his noble qualities, the baseness and infamy which would lie on him, being a King, if for fear he should betray his friend, etc. In a word she so wrought with him that he renounced the promise made to Ethelfrid, embraced Edwin confirming his ancient fidelity, and in revenge of the infamy which the Tyrant would have persuaded him to, he sent first a defiance to Ethelfrid, saith Florilegus, provoking him to a combat. Florile● ad A. D. 616. Whereupon armies were raised on both sides, which met in the Region of the jutes on the Eastern side of the River Idle. 9 Huntingdon gives this Narration of the combat: Hunting●●. ●. 2▪ They fought, saith he, in the Province of the Coritani (Nottinghamshire) in the bounds of the Mercians, on the East of the River Idle, which lost its colour by the abundance of blood shed there. King Ed●lfrid wondering and disdaining that any one should dare to oppose him, with his choicest and most tried soldiers, with wonderful boldness, but withal discorderly, rushed among his Enemies, whose army was ranged to the best advantage, and terrible to behold: for they were not only more numerous, but with shining helmets, great groves of spears and innumerable banners, they marched orderly in three great bodies. Notwithstanding the King of the Northumber's hastily rushing, as to an assured prey, among the thickest squadrons, slew Rayner the son of Redwald, sending him and his part of the army before him to Hell▪ But Redwald nothing affrighted, but rather incensed with this loss, kept his ground invincibly with his two other Bodies: Which the Northumbrians being not able to pierce through, Edilfrid beyond his power striving to enter, was separated a good distance from his own soldiers, and in a short time wa● slain, his body lying upon a heap of enemies slaughtered by him. Assoon as this King was dead his whole army fled. 10. This deserved end had the ambition of Edilfrid, nourished with all manner of crimes, after he had reigned four and twenty years: In whose place succeeded Edwin now rightful King of the Northumber's, who was present at this combat▪ and seems to have given name to a town not far distant called Edwinstow: though others derive that appellation from another root. As for the Sons of Ethelfrid▪ Oswald and Ebba, born to him by Acca the sister of Edwin, they fled privily into Scotland, by which some understand the original country of the Scottish nation, Ireland: Of whose return we shall treat in due place. And thus much of the Divine Oracle was this year fullfilld: the rest also will be duly accomplished in the proper season. A. D 618. IX. CHAM IX. CHAP. i. 2. &c Eadbald King of Kent reputes his Apostasy. A. D. 618. 1. WE will now contemplate the happy change which the right hand of our Lord made in the heart of Eadbald King of Kent upon the sight of the wounds which the stripes inflicted on the Body of the Archbishop S. Laurentius by S. Peter caused. It is thus described by S. Bede: Bed. l. 2. c. 6. When the King heard that for his eternal good the Bishop had suffered from the Apostle such wounds and torments, he was sore affrighted: And renouncing his former accursed Idolatry, also repudiating his incestuous Wife, he received the Faith of Christ, and was baptised. After which he was careful to favour, and with his utmost power to promote the affairs of the Church. 2. S. Beda had reason to mention his favour and liberality to the Church, for there is to this day extant a Charter of his dated this year, 〈◊〉 Rey●e● in 〈…〉. tr. 1. f. ●●. in which after a commemoration of the occasion of his Conversion by seeing the stripes inflicted on S. Laurence, he declares that for the remedy of the souls of his father, his own and others of his kindred he granted for the use of the Monastery of Saint Peter and S. Paul a portion of land of thirty ploughs in Kent called Northborne▪ and withal confirmed all the Gifts, Privileges and liberties formerly granted by his Father to the same Church, etc. 3. Moreover to testify his care of the advancing the Christian Faith in his kingdom, Bed. l. 2. c. 6. he sent (saith Saint Beda) into France, from whence he recalled Mellitus and justus, ordaining that they should return to their Churches, and freely instruct and govern the flocks committed to them. Accordingly they came back about a year after their departure: And justus indeed went to his Church at Rochester, formerly committed to him: But the inhabitants of London would not receive their Bishop Mellitus, for they rather chose to obey their Idolatrous Priests. X. CHAP. A. D. 619. X. CHAP. 1.2. etc. S. Laurence his voyage to procure Unity with the Irish and Scottish Bishops: the good Success of it. 5 6 His death: Saint Mellitus, his Successor. 1. AFter this S. Laurence survived no long time, A. D. 619. for he died in the beginning of the following year. But the short remainder of his life he spent very proffitably for God's Churches. For not contenting himself with providing for the spiritual good of his own See, he extended his zeal and care beyond the limits of the Island. Insomuch as some Authors write that to procure an Union and charitable correspondance between the Churches of the Saxons, Britain's▪ scott's and Irish, he undertook a painful voyage into Ireland, to persuade them to a conformity with the Universal Church in celebrating the Paschall solemnity. 2. But perhaps their meaning was, that by his appointment a Conference or Synod was assembled in which certain Irish and Scottish Bishops met to compose differences about that point. M●gdeb. Centur. 7. f 518. Which Synod according to the Centuriators of Magdeburg was celebrated in the Isle of Man, in which S. Laurence earnestly contended for an uniformity with the Catholic Church in that Observation, and wrote letters to the same effect to the Irish and Scottish Bishops who were absent. 3. Neither were his endeavours vain: for as the Author of his Life in Capgrave relates, Ap. Capgrav. in S. Laurent. By S. Laurence his preaching and exhortations in Ireland (Scotia) his fame was largely spread, insomuch as S. Tenan an Archbishop of Ireland came to him: A man of so great Sanctity, that he is reported to have raised to life three dead persons. Which Holy Bishop having heard S. Laurence disputing touching the Paschall observation and other Apostolic Institutions, yielded the Victory to Truth, and endeavoured to ●eform the practice of his own Nation. 4. And no wonder it is that Truth defended by such a man should prevail, since he by God's assistance confirmed it with Divine Miracles: Among which the restoring of a dead man to life at his return from the same Synod is recorded by the said Author, Ibid. The man of God Laurence being returned▪ (saith he) found the son of a man who had kindly entertained him, dead, and the parents in great sorrow, Who with a loud voice cried to him, O holy man, restore our son to us, that we may more firmly believe in jesus Christ whom thou hast preached to us. Hereupon the Holy Bishop having first offered up his prayers to God, said to the Child, Arise: who presently rose up: and withal testified, that being dead his soul was violently drawn by horrible spirits to the flames of Hell, but upon the prayer of the holy man Laurence it was by Angels shining with brightness brought back to the body. Hereupon the child together with his Father, mother, whole family, and kindred were baptised, and the Holy Bishop passing through the whole region dispersed saving doctrine every where, which he confirmed with Miracles. 5. These are the last Gests recorded of S. Laurence: A. D. 619. who in the beginning of the following year of Grace six hundred and nineteen deposed his mortality and was buried in his own Church near his Predecessor S. Augustin: with an Epitaph inscribed, which commemorated his forementioned scourging by S. Peter. Not the English only but Roman Church likewise celebrates his memory on the second of February, for thus we read in the martyrologue, At Canterbury in England is this day celebrated the commemoration of S. Laurence, Martyrol. Rom. 2. Febr who after S. Augustin governed that Church, and converted also the King to the Faith. Baron. ibid. Upon which passage Baronius thus writes, In the Catalogue of the Writers of Britain is signified, that the Life of S. Laurence was compiled by G●tzelin a Monk of S. Bertins' in Flanders: which probably is the same still extant in Capgrave. 6. It happened commodiously that S. Mellitus Bishop of London was returned into Britain before the death of S. Laurence. For since the Kings of the East-Saxons would not admit him, neither could Eadbald, whose power was not so great as his Fathers, constrain them to it, now upon the vacancy of the See, also at the the request of Eadbald, and no man opposing, he succeeded S. Laurence therein, whilst S. justus governed the See of Rochester. These two Bishops, as we read in the Antiquities of Britain, Antiq. Brit. in Mellito. with an equal care and solicitude exercised their Episcopal function, and received exhortatory letters from Pope Boniface, who after Deusdedit governed the Roman Church. Those to Mellitus are not now extant: But the Letters directed to S. justus shall be mentioned in due place. 7. King Eadbald the year foregoing this had begun the building a Chapel to the honour of the Blessed Mother of God in the Monastery of S. Peter: Bed l. 2. c. 6. Ap. Capgrav. in Mellito. which being now finished was consecrated by S. Mellitus. S. Beda makes mention of it: And how grateful it was to the Blessed Virgin Mary, was oftimes made manifest by praises sung to God in it by the glorified Saints and many Miracles, saith the Author of S. Mellitus his life. XI. CHAP. A. D. 622. XI. CHAP. 1.2. &c King Edwins Conquests. 1. IN the mean time Edwin King of the Northumber's according to a Divine Oracle being exalted from a state of Exile to that Kingdom, A. D. 620. increased his dominions. For in the year six hundred and twenty he fought against Cadwan the British King, who had compelled King Ethelfrid to retire more Northward, quitting certain Provinces of the brigants (Yorkshire) lying towards Wales: Which Provinces Edwin now again recovered, Ca●den ● Briga●●. having overcome him in battle. The Region thus recovered was anciently called Elme●, saith Camden: and it is seated near Leeds a principal town in Yorkshire, in the Saxon tongue called Loyds, which became a Royal Town after the burning of (Cambodunum) Almonbury, or Albanbury, in this King's days, where S. Paulinus built a Church to the honour of our Proto-Martyr S. Alban. 2. The year following the same King Edwin fought prosperously against the Scots and Picts, A. D. 622. lead by their King Eugenius, and recovering from them the Provinces of Galloway and Laudon, added them to his own Dominions. That Region was in the times of the Romans called Valentia, & belonged to the Britain's. Some Writers say that the Scottish King Eugenius was at this time dead, and that these Provinces were won from Ferquhard his Son, and this with lesser difficulty, by reason of civil dissensions between the said Ferquhard and his Nobles. He is said to have been educated and instructed by Conan the Holy Bishop of Sodor in the Isle of Man: 〈…〉 H. B●●t. l. 9 and that afterward by means of frequent conversation with British Priests: he fell into the Heresy of Pelagius, with which never any Scottish King before had been tainted. Thus Hector Boëtius: Although no other Historian does in this age impute that Error to the Britain's. 3. King Edwins conquests were the next year yet further extended: A. D. 622. Bed. l. 2. c. 9 For according to Saint Beda's relation, he subdued the Islands called Mevaniae, or Meneviae, to the English Empire. One of which Islands lying more toward the South (namely Anglesey) is both more happy in producing plenty of corn and other fruits, and in quantity larger, as containing according to the English estimation the measure of nine hundred and sixty families: Whereas the other (to wit, the Isle of Man) contains little more than three-hundred. 4. Many proofs may be produced to demonstrate that these Islands anciently belonged to the jurisdiction of the Britain's: Ib. ib. c. 5. for S. Beda expressly calls them British Isles: A. D. 624. but had been a long time injuriously possessed by the Scots, taking advantage from the weakness of the Britain's at their first invasion by the Saxons, Hence it was that the Bishop of Sodore in the Isle of Man, or lesser Menavia, was subject to the jurisdiction of the Archbishop of York. XII. CHAM XII. CHAP. 1. 2. Death of the Apostats, East Saxon Kings. 3. 4 Also of S. Mellitus Arch bishop of Canterbury: to whom S. justus succeeds. 5.6 Epistles of P. Boniface confirming the Privileges of the See of Canterbury. 1. THE year of Grace six hundred twenty three is by Florilegu● marked with the death of Sexred and Siward Kings of the East-Saxons: A. D. 623. Westm. hîc. who were slain by Kinegils' King of the Westsaxons and his Son Quicelm: And this, saith he, came to p●sse by the just judgement of God, because after the death of their Father King Sebert, they returned to the worship of Idols, having expelled S. Mellitus Bishop of London out of their Dominions. Their whole army was utterly destroyed, that not one escaped home to carry the news. 2. There succeeded in the Kingdom of the East-Saxons, Sigebert surnamed The little, son of Siward, saith William of Malmsbury: from whence may be collected that the third Brother, Sigebert the Son of Sebert was dead before: For to this Sigebert the Little, of whom small mention is made, there succeeded another Sigebert Nephew to King Sebert by his Brother Sigebald. As for Sigebert who begun his reign this year, he had a Brother truly deserving the surname of Great, celebrated in all our Martyrologes for a Saint: Of whom more hereafter. 3. The year following S. Mellitus the lately made Archbishop of Canterbury died, A. D. 624. having seen the miserable end of those ingrateful Kings of the East Saxons who had banished him from his See of London: and was buried▪ saith S. Beda in the Church of S. Peter. His Memory is celebrated on the four and twen●ieth of April, both in the Roman and Englih martyrologue; Mrtyol. Angl. 2●. April. as likewise that of S. Beda, Vsuardus and Ado. 4. His Successor in the said See was Saint justus Bishop of Rochester, who only of all the Romans remained in the Island adorned with a Mitre. Which moved King Eadbald to acquaint Pope Boniface with the penury of persons sufficient for so high a function. Saint justus likewise informed the same Pope of the virtues and zeal of the King, and how great hopes appeared of a great access to the Church, if more labourers were sent to cultivate our Lord's Vineyard. 5. These particulars appear in the answer sent by Pope Boniface to justus recited by Saint Beda: Bed. l. 2. c. Wherein he expresses his great joy to hear the good effects of his labours and zeal, which King Eadbald had declared to him: and exhorts him to persevere to communicate the Gospel both to Kent and other Provinces. He likewise informs him that he had sent him a Pall, to be made use of only in celebrating the Divine Mysteries: giving him moreover a power to ordain Bishops in all places commodious, etc. 6. Another Epistle from the same Pope to Saint justus, Malmsbur. de Pontif. l. 2. f. 208. or rather a wrong Copy of the same is transcribed by William of Malmsbury, wherein the Pope confirms the Privileges conferred by Saint Gregory on the See of Canterbury, constituted the Metropolitan and Primatiall See of the whole Nation, immediately under the protection of the See Apostolic. Yet this Copy was by Saint Lanfranc sent to Pope Alexander to justify the Privileges of the See of Canterbury, Id. ib. as the same Author declares. Yea even Bishop Parker transcribes it entirely into his Antiquities, and on this Letter grounds the dignity and supereminence of his See: Ant●q. Brit. For other arguments he has none, but such as are derived from Popes, to whom notwithstanding he can allow no other titles but proud, superstitious, impious Prelates, and such as had no lawful jurisdiction over Britain. Thus manifestly mentita est iniquitas sibi: Such self-contradictions necessarily attending injustice and disorderly passion. 7. Upon the receipt of these Letters and the Pall, Saint justus consecrated Romanus Bishop of Rochester, who for some time assisted him in propagating the Christian Faith. But shortly after being obliged upon occasion of some emergent businesses, not for the obtaining Consecration (as the Cen●uriators fancy) to go to Rome, he was drowned at Sea by the way, and the See of Rochester became once more vacant. XIII. C. XIII. CHAP. 1.2. etc. Redwald K. of the East angles dies: And Edwin elected his Successor: but gives it to Redwalds Son. 3.4. etc. Edwin Monarch of the English: demands the Sister of the King of Kent to wife and on certain conditions obtains her. A. D. 624. 1. THE same year Redwald the party-Christian and party-heathen King of the of the East-angles died, and though he left behind him a son Erpenwald who was bred up to the expectation of the Crown, yet were the affections and esteem of that people to Edwin King of the Northumber's so great, that neglecting their late King's Son, they unanimously chose Edwin for their King, having had long experience of his virtues during his exile in that Court, and also incited with the fame of his Conquests. 2. Notwithstanding Edwin gave to Erpenwald the Title and Ensigns of Kingly authority, contenting himself with an authority paramount over that Kingdom, as he enjoyed the same over all the rest, excepting only the Kingdom of Kent: So that among his other Titles he now inserted that of Monarch of the English Nation. For after King Ethelberts death that Title descended not upon Eadbald his Son, but on Redwald King of the East-Angles. For, saith Saint Beda, Bed. l 2. c. 5. the first who enjoyed this Empire was eli, King of though South saxons; the second Celin or Ceaulin King of the Westsaxons; the third, Edilbert King of Kent; the fourth Redualt King of the East-Angles, who also during the life of Edilbert was Prince of that Nation; And the fifth was Edwin King of the Northumber's, who with greater power than any before governed all the inhabitants of Britain, whether Saxons or Britain's, except Kent only. He had also lately subdued to his Empire the two British Islands called Menavia, seated between Britain and Ireland. 3. There remained nothing of the forementioned Divine Oracle given to Edwin unaccomplish'd that concerned his felicity in this life: Of a poor, afflicted and persecuted Exile, he was exalted to the Throne of the Northumber's, to that Kingdom he had added several Regions and Islands lately subdued, likewise another Kingdom of the East-Angles which offered itself to him, and lastly a Supereminent Monarchical Power over all the Britain's and Saxons, excepting Kent: Yet that was still wanting which alone could indeed make him happy, A. D. 625. the knowledge and love of the true God. 4. In order therefore to a perfect accomplishment of the said Oracle, A. D. 625. Almighty God put it in his thoughts to demand for a second wife (in place of Quenburga who died during his Exile) Ethelburga, called also Tata, daughter of Ethelbert late King of Kent, and sister to Eadbald at this time reigning there. For which purpose he sent Ambassadors into Kent: But the Royal Virgin who had the devout Quern Aldiberga for her Mother, and Saint Augustin for her Spiritual Father, who had instilld into her a Noble, and deeper sense of Christianity, refused to hearken to such proposals made by a Pagan, Idolatrous King. The answer therefore brought back by the Ambassadors was according to Saint Beda, That it was not lawful for a Christian Virgin to be married to a Pagan, Bed. l. 2. c. ●. for fear lest the Faith and Sacraments of the Celestial King should be profaned by so near an association with a King who was ignorant in the Worship due to the true God. 5. Notwithstanding this repulse, Edwin would not desist from his pretensions, but remanding his Messengers with orders to press more earnestly the Marriage. he assured King Eadbald and his Sister, Id. ib. That for himself he would never do the least thing that might be contrary to the Christian Faith professed by the Virgin: but rather would allow full permission both to her and all those who came with her, men and women, Priests and servants ●o enjoy after the Christian manner the perfect exercise of their Religion, both as to an open Profession of their Faith, and performance of all ●ites belonging thereto. He added moreover, that he himself would not refuse to embrace the same Religion, in case that after a serious examination by prudent men it appeared to be more holy and beseeming the Majesty of God, then that in which he had been brought up. 6▪ Such advantageous conditions as these from so potent a King could not be refused: For no doubt the pious Virgin considered that, as to herself, there would be no danger: and withal that hereby a way was opened to the gaining not only of her husband's soul, but of the greatest part of his subjects too. This was the very case of her own country: for by the marriage of a Christian Lady into it, her Father had been well disposed to embrace the Christian Faith, assoon as proposed by Saint Augustin: and he was no sooner converted, but generally his whole Kingdom followed his Example. Besides Preachers were now ready, and near at hand, not to be expected from foreign countries, or strangers who had no knowledge of the Kingdom's language; and as for Religion itself, it was become no wonder even among the Pagans, A. D. 626. the fame of the great Miracles confirming it, was dispersed over the whole Island, and no doubt would dispose the way for its reception. 7. Upon such considerations as these the Marriage was consented to. Yet before her departure, the pious Virgin obtained from Saint justus Archbishop of Canterbury a man 〈◊〉 indeed to be her Spiritual Father and Master, namely Saint Paulinus, who was one of those which had been sent by Saint Gregory into Britain, to labour in the Harvest of souls. And moreover to enable him to preach the Truth with greater authority and vigour, Paulinus (saith Saint Beda) was ordained Bishop (of York) by justus Archbishop, on the twelfth day before the Calends of August, and in the six hundred and five and twentieth year after our Lord's Incarnation. 8. Under the secure conduct of so prudent a Guide therefore the Royal Virgin is sent to her Husband King Edwin: To whom likewise she presented Letters from Pope Boniface, saith Saint Beda, by whom they are at large recited: Bed. l. 2. c. ●●●. The substance whereof consisted in a summary Explication of the grounds of Christianity, touching the Creation and fall of man, the Doctrine of the Holy Trinity and Man's redemption, etc. from whence descending to exhortations to renouncing Idolatry, the vanity and danger whereof he declared, he proposed King Audubald (Eadbald) and his New Queen for his examples to follow in receiving the sign of the Cross and Sacrament of Baptism, by which alone he might be freed from the guilt of ●ins and eternal misery, etc. Hereto he added as a sign of benediction from Saint Peter certain presents, a shirt adorned with gold together with (Laena ancyriana) a certain Robe of the Eastern fashion. Id. ib. 9 The same Pope had likewise written a Letter to the Lady Ethelburga, In which after expressing his joy for her own and her Brother King Eadbalds' conversion, he earnestly exhorted her to use all possible endeavours by persuasions to her husband, and by prayers to God to instill into him a love of Christian Faith, assuring her that he himself also would join in the same prayers. He desired her likewise to inform him by letters of the success of her pious endeavours: concluding also with small presents of a Looking-glass set in silver, and an Ivory comb gilded, etc. 10. It is not to be doubted but the pious Queen diligently followed such charitable exhortations, and both by her words and example endeavoured to prepare her Husband's heart to admit the celestial Light of Divine Truth. Neither can we suspect that Saint Paulinus would be wanting to contribute his assistance in so pious a work. But King Edwin forgetful perhaps of the Divine Oracles, could not suddenly be persuaded to renounce the Superstition received from his Ancestors, and complying too much with vicious liberty, and instead thereof to submit his neck to Christ's yoke, easy only to hearts replenished with Charity. A stronger hand therefore was necessary to expugn all difficulties, and this, God was pleased to stretch forth ●o him the year following. XIII. CHAP. XIII. CH. 1. King Edwin in danger to be murdered. 2.3. etc. His promises to become a Christian, upon conditions. 5. His War against the West-Saxon Kings: and victory. 1. THE prosperity of King Edwin raised extreme envy, especially in the mind of Quichelm King of the Westsaxons, and an equal desire to stop the current of it. But not daring to attempt this by a declared war, he had recourse to treachery: and sent an Assassin under the show of a public Messenger to murder him. King Edwin was then recreating himself in a country house at Auldby upon the River Derwent, seven miles distant from York. It was then the day of the Christian Paschal solemnity when the King was advertised of the Messenger's arrival, whom he commanded to be admitted: And while the King courteously stretched forth his hand to salute him, the Assassin with a feigned submission put his own hand under his Robe and took out a short sword, which with great violence he directed against the King, and had certainly pierced him through, had not a faithful servant of his, called Lilla, interposing himself, received the sword into his own body. Notwithstanding so furious and forcible was the thrust that the point of the sword passing through Lilla's body, entered a little into the Kings, who was presently secured from further danger by his Guards. Neither could the Messenger, whose name was Eumerus, be dispatched, before he had slain another of the King's soldiers called Forder. 2. This wound brought everlasting health both to the King and Kingdom of the Northumber's. The Queen Ethelbuga was then great with child, and by the consternation caused by that dismal accident and the King's danger was before her time the same night delivered of a daughter. Whereupon the King partly in gratitude to his Gods for his escape, and partly for joy of receiving issue, obliged himself by certain vows to them (for he was naturally very devout) and causing Public Prayers to be appointed, his intention was to sacrifice his young daughter to the vain Idol worshipped by him. Which impious design of his being come to the knowledge of Saint Paulinus, he very opportunely interposed himself, and informed the King that he owed his present safety not to the false Deities adored by him, but to the one only true God, from whom himself by Prayer had obtained safety both to the Father and daughter: and therefore that it was just that the young child should be consecrated to Christ the Author of his health. 3. Upon this remonstrance King Edwin was somewhat moved: but yet replied, What assurance canst then give me that I owe mine own and my daughter's life to the God worshipped by thee, and not to mine own Deities? Hereto Paulinus answered by setting forth the impotency of Idols, and omnipotency of the true God: adding other considerations touching the Queen's sanctity very acceptable to God, and her Prayers also for his life and prosperity. Well, said the King, who was then recovered of his wound, I will now put it to the trial, whether I am to give thanks for my present safety and happy successes to thy God, or no. I am resolved to invade this murderous King: If Christ whom thou adorest will give me victory, I engage my Faith here to serve and worship him alone. In the mean time, since Ethelburga earnestly desires it, I resign my child to be disposed of by thee, and initiated in the Mysteries of thine and her Religion: And moreover I promise, in case I return from this war with health and victory, that I will seriously deliberate of the great affair, and will do as thou advisest me. 4. S. Paulinus infinitely glad at these promises of the King departed from him, and on the solemn day of Pentecost following baptised this firstborn child of Ethelburga, together with twelve others of the King's family, saith S. Beda, who were the first fruits of that Nation: And then was accomplished the Oracle pronounced by S. Gregory, and Alleluia with great joy sung among them. The name imposed on the child was Eanfleda. She was afterward a Queen, and illustrious for Sanctity: concerning whom more shall be related in due place. Bed. l. 2. c. 9 5. King Edwin deferred not the war: but the same year gathering a great army, saith S. Beda, he marched against the Westsaxons: and coming to a battle he gained the victory: after which he either killed, or had surrendered to him all those whom he was informed, had conspired his death. Florilegus adds, that Quichelm (whom he calls Quinchelin) was slain in the place of battle, Florileg. hic. which place in testimony of his victory Edwin called Quinchelines hame. And so returned with triumph into his own kingdom. Malmsbur. l. 1. c. 2. But William of Malmsbury affirms that both the West-Saxon Kings, Kinegils and Quichelm, escaped, and not long after embraced the Christian Faith by the preaching of Berinus a holy Bishop: likewise that they fought prosperously against Penda King of the Mercians. XIV. CHAP. XIV. C. 1.2. King Edwin wonderfully converted to Christianity. 3.4. etc. A General Assembly called: in which Idolatry is renounced: and the Christian Faith received. 11. The place of this Assembly. 1. CErtain it is that King Edwin obtained an illustrious victory, A. D. 626. as shortly appeared by his acknowledgement of his obligation to discharge the Vow he had made to Almighty God. Notwithstanding at the first he delayed, partly upon a pretence of public affairs, and partly out of a desire to deliberate more maturely. Bed. l. 2 c 9 For being a man (as S. Beda saith) naturally of a piercing sagacious Spirit, he would oftimes sit alone, silent, but revolving in his mind many doubtful thoughts what he should resolve upon, and what Religion he should profess. He was already unsatisfied in his own superstition, but withal he had framed in his mind objections against Christian Religion: He thought it misbecoming a great victorious King to submit his neck to the yoke of one who had been crucified, etc. 2. On a certain day as he was agitated with such uncertain thoughts, Saint Paulinus, no doubt by divine Inspiration, came suddenly to him, and laying his hand on the King's head, severely asked him, Whether he called to mind that Sign of his Faith and promise formerly given when he was in a private condition, an exiled person, and in imminent danger of death? And he bade him take heed how he continued longer a rebel against God: since he who had raised him up so high, could as easily depress him. The King was struck with this unexpected behaviour of Saint Paulinus: but having recovered the freedom of his thoughts, and perfectly remembering the forementioned Divine Oracle, he presently fell at Saint Paulinus his feet, acknowledging his guilty doubtfulness, and submitting himself to obey what soever he should command him from God, whom, by a new infused Light, he perceived to have been his Guide through strange and wonderful ways to his Divine saving Truth. Now all his doubts and objections vanished, and he is resolved not only himself to become a servant of Christ, but to endeavour to make his subjects also companions with him in that happy servitude. He perceives a complete effect of all the promises formerly made by the invisible Messenger, and he condemns his own slowness in corresponding to the Divine Goodness. 3. But withal considering what inward suspicions and commotions in men's minds a sudden public change of Religion would probably cause, he with the advice and approbation of Saint Paulinus thought fit to proceed with as much prudence and caution as might be, and by calling a General Assembly of his Estates, to endeavour to make the introducing of Christian Religion an Act of the Kingdom, as well as of the King. To this expedient Saint Paulinus the rather consented, because since the Queen and her Christian families coming, he saw a general disesteem of their Idoll-Gods among the people. 4. The great Assembly being convened, the King in the first place signified to them the great and signal blessings he had received from God, and how desirous he was to express his gratitude to his Benefactor. But since several Nations according to their fancy appropriated to themselves many peculiar Gods, he could not persuade himself there could be any more than One Omnipotent God. That therefore which he desired to propose to their serious considerations was, Which God they should devote themselves to. He added, That the virtuous innocent life of his Queen and her family had begot in his mind a greater esteem of the God whom she adored then any other, and whether they should adhere to him only, rejecting all their impotent Idols, he desired them faithfully to advise. 5. Such a discourse of the King was harkened to attentively by the whole company present, neither did any one among them express any dislike of his proposal. Yea moreover a certain person among them named Coifius, who was the Chief Pontife of the Pagan Superstition, freely confessed the vanity and impotency of the Idols which they had served, and added that a plurality of Gods contradicted human reason: concluding that One only God was to be worshipped: But whether the Religion professed by the Queen should be admitted, that he desired them further to consider of. Assoon as he had ended his speech the whole Assembly unanimously cried out, Let the Idol-Gods be taken away, and the Religion of Christ professed. But Coifius added moreover, That he thought fit that the Queen's Chief Priest Paulinus should be admitted to give an account of the Christian Religion professed by him: which when they heard, they might more advisedly proceed. 6. Hereupon Saint Paulinus was sent for, and required to expound to them plainly and sincerely the Nature, qualities and condition of the Religion professed by himself and the Queen. This task he cheerfully undertook, and with a discourse full of prudence and zeal, began with an invective against the Idol-Superstition in practice among them, showing that the Gods which they worshipped were at the best but mortal and sinful men unable to help, and many of them mere fictions of men's brains, or wicked impious Spirits, which sought no other thing but the eternal perdition of their Worshippers. Then he demonstrated that the Creator of Heaven and Earth could be but one only God, the Principle and End of all things. Yet that, notwithstanding this Unity of Nature, there was in the Deity such a fecundity of divine perfections, that three Subsistences or Persons were to be distinguished, which three notwithstanding are but one God. That among these, the Second Person the Eternal Son of God out of infinite Love to Men lost in sin and misery, had mercifully taken our Nature on him, and by his humi●ity had exalted us, by delivering a Law full of Sanctity and Perfection, which Law he confirmed with his own death, by which he made himself a Sacrifice of atonement for our Sins: And after death by his own power restored himself to life, and in the sight of many hundreds of Witnesses ascended gloriously into heaven, thereby in his own person giving an assured proof that those who believed in him and lived according to his Law, should by the same power be raised from death, to live for ever with him in happiness incomprehensible. That Christians therefore having such infinite obligations to Christ their Saviour, joyfully profess, and are not ashamed to worship him who was willingly crucified, since by a death so full of torment and shame he made them for ever free from all shame and torments. 7. What hath been hitherto recounted, is conformable to Saint Beda's relation: But the success of Saint Paulinus his Discourse shall be declared in his own expression. Bed. l. After this, saith he, King Edwin having first consulted with the most eminent in wisdom among them, asked them singly one by one what opinion they had of this Doctrine and new manner of Worship, of which they had never heard before. Hereto Coifi the Prime Pontife presently answered: Do thou, O King, consider how this Doctrine newly preached before us is to be esteemed: for mine own part I declare upon assured knowledge and experience, that the Religion which we have professed hitherto has in it neither virtue nor profit at all. There is not any of your Subjects has been more diligent and zealous in the service of our Gods, than myself: yet there are very many who have received far greater benefits and dignities from you then I have: Now if our Gods were of any power or gratitude they would surely be most kind to them by whom they are best served. It remains therefore, that if in your opinion the advices lately given us, how new soever, be indeed better and of more profit, we should without delay admit them. 8. To this discrett persuasion of Coifi another of the King's Nobles assenting, added, The present life of man upon earth compared with the time following it, whose end is uncertain to us, seems to me as if, Whilst your Majesty are feasting with your Nobles in the winter time in a room warmed with a good fire, whilst abroad cold winds and tempests do rage, a silly sparrow entering into the room at a window should presently fly out at another opposite to it: During that moment of time in which she passes through the room, she feels not the bitterness of the winter: but immediately she enters into the tempestuous cold, and flies out of your sight. It is just so with this present life: it appears for a short moment: but what follows, or what went before it, we are utterly ignorant of. Therefore if this new Doctrine can give us any certainty what shall befall us after this short life, it deserves to be embraced. 9 These and such other Discourses passed among the King's Counselors and Ancients of the Assembly. To which Coifi again adjoynd, that he was desirous to hear Paulinus once more discourse to this point, of the God whom he preached. Which being done by the King's command, Coifi cried out, It is not of late only that I have understood that the Gods worshipped by us are nothing worth: because the more studiously I sought for Truth in their service, the less I found. Now therefore I openly profess that in this man's discourse the Truth appears manifestly, and such a Truth as is able to confer on us the Gifts of life and eternal happiness. Therefore my counsel is, O King, that without delay our Temples and Altars, from which we never received good, may be cursed and given to the fire. 10. In conclusion, not to be tedious, the King openly and plainly professed his assent to the Doctrine preached by Saint Paulinus, and renouncing his former Idolatry acknowledged that he received the Faith of Christ: And having demanded of the foresaid Pontife, to whom the care of profaning the Altars, Temples and ground about them dedicated to Superstition, should be committed: His Answer was, To none but myself: For who is more fit to be a pattern for others in destroying those things which in the time of my folly I worshipped, than myself, now that by wisdom newly inspired by God I see their vanity? And having said this, immediately abjuring his Superstition, he desired the King that he might be furnished with arms and a horse: which having mounted, he hastened to destroy the Idols. In which manner he road, to declare publicly his deserting his former profession: For it was against their Superstitious Law for a Pontife to carry arms, or to ride except upon a mare. Thus being girt with a sword, and having a lance in his hand, mounted likewise on the King's horse he went to the Idol-Temples. A. D. 627. When the common people saw this, they thought him out of his wits: but he went on however, and when he was come to the Temple he profaned it by casting into it the lance which he held in his hands, showing great joy for the knowledge of the true God which he had newly learned. And having done this, he commanded his companions to destroy and burn to the ground the Temple and all buildings belonging to it. 11. The place where this Assembly was held and Idols destroyed is thus described by the same Saint Beda; Bed. l. 2. c. 13. Men show the place where the Idol-temple formerly stood: It is not far from York, toward the East beyond the River Derwen, and it is at this day called Godmundigham, where the foresaid Pontife, by Divine Inspiration, polluted and destroyed the Heathen Altars which himself had consecrated. The memory thereof has likewise been conserved ever since Saint Beda's time, being still called Godmunham, or the mansion of the false Heathen Gods. Yet some Authors ascribe an higher Original thereto, as far as the ancient British and Roman times: For they conceive that the town called Delgovitia (which in the British tongue signifies an Idol) was anciently seated here. 12. Hereto accords this Observation of Camden in his perambulation through these parts, Camden in Brigant. I do not doubt, saith he, but that in the times of the Britain's here was a famous Oracle, when Superstition, spread through all Nations, had more strongly possessed the minds of the ignorant inhabitants. But when Paulinus preached Christ to the Northumber's, Coyfi who was the Pontife of their Pagan Ceremonies, having embraced Christian Religion, was the first who by casting a lance into it, profaned the Temple, a Mansion of impiety there. XV. CHAP. XV. CHAM 1.2. etc. King Edwin Baptised: and great numbers of his Subjects. 1. KING Edwin though perfectly converted, A. D. 627. deferred hic Baptism to the year following which probably he did to the end he might have more companions of his happiness. Bed. l. 2. c. 14. Saint Beda thus relates it: King Edwin with all the Nobles of his kingdom, and great multitudes of the common people received the Faith and Laver of Regeneration (or Baptism) in the eleaventh year of his Reign, which was the year of our Lord's Incarnation six hundred twenty seven, and about the hundred and eightieth after the coming of the English into Britain. He was baptised at York, on the Holy Feast of the Paschal Solemnity, the day before the Ides of April, in the Church of Saint Peter the Apostle, which, during the time of his instructing in the Faith, he commanded to be suddenly erected for that purpose. 2. This Church for the quicker dispatch was at first built of wood: and though of a good capacity, yet it was too narrow to receive all that flockd to Baptism: among which are named Offrid and Edfrid, the King's Sons born to him by his Queen Quenburga whilst he was in exile. 3. In the same City of York (saith Saint Beda) he assigned the Episcopal See to his Teacher and Prelat Saint Paulinus. Id. ib. And presently after his Baptism, upon the proposal of Saint Paulinus, he took order for the erecting a far larger and more magnificent Church in the same place: and in the midst of the New Church was enclosed the Oratory built before. The foundations therefore being prepared in a large square on all sides of the former Oratory, the Church's building went on with great diligence. 4. How wonderfully King Edwins good example drew the rest of his Subjects in other parts to seek instruction in Christian Faith, is thus described by the same Author: It is reported that the people's fervour to embrace the Christian Faith, Id. ib. and their desire to be initiated by Baptism was so great, that on a certain time when Saint Paulinus attending the King and Queen came to a certain country Palace of theirs at a Town called Adregin (or rather, Adgefrin, now Yeverin, seated in the utmost parts of Northumberland) he was obliged to stay there thirty six days, spending that whole time from morning till evening in Catechising and baptising such as came to him, in the River Glent, which flowed not far of This village was deserted in the times of the following Kings, who made their abode in another called Melmin, (but now Melfeild.) In the same country of the Bernitions, not far from that place there is a Town, Camden. in Northumb. saith Camden, called Halyston (or Holy Stone) where the report is, that in the Primitive Church of the Saxons Saint Paulinus baptised three thousand persons. 5. But a more plentiful harvest did Saint Paulinus reap in the other Province, of Deiri, containing Yorkshire, etc. For thus Saint Beda prosecutes his Story: Bed. l 2. c. 14. In the Province of the Deiri where for the most part Saint Paulinus made his abode with the King, he baptised greater numbers in the River Small which passes by a village called Cataract: For as yet in the infancy of that Church Oratoryes and Fonts could not so soon be built. Notwithstanding at Campodon, where the King had a Royal Mansion, he erected a Church, which afterward the Pagans by whom King Edwin was slain, set on fire together with the town adjoining. Instead of which the following Kings built themselves another in the Territory called Leidis (or Leeds.) Notwithstanding the Altar belonging to the said Church escaped the fire, A. D. 628. because it was of Stone: and it is to this day kept in the Monastery of the most Reverend Abbot Trumwulsi, which is seated in the forest Elmete. This place Campodon is the same which now is called Almondbury, but the true name is Albonbury, Camden in Brigant. saith Camden, from a Church built there, which was consecrated to Saint Alban by Saint Paulinus the Apostle of the Saxons. And to this day the black colour of the Stones remaining of its ruins do testify its burning. 6. Among the persons baptised by Saint Paulinus we must not omit three Royal Infants which Queen Ethelburga bore to King Edwin, concerning whom Saint Beda thus writes, Bed. ib. In the time following there were baptised by him other children of King Edwin by his Queen Edilburga. Their names were, Edilhime, Edilfrida a daughter, and another son called Wlfrea: Of which the two former were taken out of this life whilst they were in their white robes of Baptism, and were buried in the Church at York. XVI. CHAP. XVI. CH. 1.2.3. Christianity received in Lincolnshire. 4.5. Saint justus Archbishop of Canterbury dying: Saint Honorius succeed, him: who is consecrated by Saint Paulinus. 1 NEITHER was the piety of King Edwin and zeal of Saint Paulinus confined to the Provinces on the North-side of Humber: A. D. 628. but their effects passed over that River the year following into the Province of the Coritani, or Lincolnshire: For thus consonantly to Saint Beda, writes Florilegus: In the year of Grace six hundred twenty eight the Archbishop Paulinus converted to the Faith of Christ the Province of Lindissa, Florileg. hîc. which lies on the South-coast of the River Humber. And the first baptised by him was Blecca governor of the Prime City thereof (Lindocollina) with all his family. In which City he likewise built a Church. Bed. l. 2. c. 16. Which Church (saith Saint Beda) was of stone, of exquisite work: the Roof whereof either by negligence or hostile violence is cast down, but the walls are yet standing: and every year in that place miraculous cures are wrought, to the great benefit of those who in devotion visit it. 2. The same Saint Beda also testifies that the Pious King Edwin accompanied Saint Paulinus in this devout labour, and was present when he baptised a very great multitude in the River Trent. Id. Ibid. Concerning the Faith of the inhabitants of this Province belonging to the kingdom of the Mercians, saith he, I was told by a certain Abbot and Priest called Deda of the Monastery of Peurtanei, a man of great integrity, that an ancient man had assured him that he himself was one of those who had been baptised by Saint Paulinus at Midday, King Edwin being present: and that a great multitude were also baptised with him in the River Trent near a City called in the English tongue Tiovulsingacestir. The same man was likewise w●nt to describe the shape of the said Holy Bishop, that he was a man of a tall stature, but some what bowing, that he had black hair, a lean face, a nose somewhat rising, that he was very slender, and with his aspect begetting both veneration and terror in the beholders. He had likewise attending him a Deacon called james, Who was a man very illustrious in Christ and his Church, who lived to our very times. 3. We read likewise in Camden that in the Province of Nottingham at the same time a Church was built and consecrated to the Blessed Virgin at a town called Southwell: ●amden. in Coritan. the which Church, as the fame goes, Was erected by Paulinus first Archbishop of York, when he baptised the inhabitants of this country in the River Trent. He conjectures likewise very probably that this Southwel was the same City of the Mercians which Saint Beda calls Tiovulfingacestir. 4. The same year died S. justus Archbishop of Canterbury after he had administered that See three entire years. Harpif. saee. 7. c. 7. He was a Bishop, saith Harpsfeild, of such integrity that the Name of justus may seem to have been given him rather to honour his virtues, then as belonging to his family. Which virtues were acknowledged to be in him, and wonderfully cherished by Pope Boniface the fourth (rather fifth) who likewise by his Letters exhorted him to consummate to the end his so excellent course of piety. He ended this mortal life the fourth day before the Ides of November: and was buried in the Church of Saint Peter and Saint Paul, near to Saint Augustin. 5. His Successor in the Archbishopric was Honorius, who indeed deserved all Honour for his piety and zeal in preaching the Gospel. When he was to be ordained, he came to Saint Paulinus, Bed. l. 2. c 18 who met him in the City of Lincoln, where he was consecrated the fifth Prelate of that See after Saint Augustin, saith Saint Beda. Hereby it appears that Saint Paulinus either had before this received his Pall, or at least a power of ordaining the Prime Archbishop in case of vacancy, without the assistance of any other Bishops. Which Privilege, considering the penury of Bishops at this time, Honor. P. Ep. was by Pope Honorius shortly after conferred on each of those two Sees, in these terms, That when either of the Archbishops should leave this world and return to his Creator, the survivor might ordain another in his place. This appears in the Letters of the said Pope to King Edwin and Saint Paulinus, written five years after this. Notwithstanding this Ordination of Honorius to the Archbishopric seems to have been conferred on him not the same year that Saint justus died, A. D. 629. but the year following: during which time probably such Faculties were sent from Rome. XVII. CHAP. XVII. C. 1.2. etc. Of Penda the cruel King of the Mercians: His war against the Westsaxons. 1. AFter such hopeful beginnings of the Gospel in the kingdom of the Mercians, A. D. 629. the progress thereof was interrupted by the violence of Penda, King of those Provinces, a Prince of an ambitious, turbulent and cruel nature, and one who professedly boar an irreconcilable enmity to Christian Religion. He is by some Authors esteemed the first King of the Mercians: For Cridae (descended in the tenth degree from Woden, the Idol-deity of the Saxons,) about the year of Grace five hundred eighty five invading the midland Provinces of this Island, laid the first foundations of that Kingdom. To him succedeed his Son Wibba, who by fire and sword enlarged the bounds thereof. After him reigned Ceorl (whose daughter Quenburga was the first wife of King Edwin:) and he dying, Penda, a Son likewise of Wibba, inherited the Crown, and more than all his Predecessors rendered the Name and power of the Mercians formidable to all their Neighbours. The former Princes are said to have contented themselves which the Title of Dukes: and Penda to have assumed that of King. Malmsbur l. 1. de Reg. c. 4. 2. He was according to William of Malmsbury, fifty years old when he ascended the Throne, which was in the year of our Lord's Incarnation six hundred twenty six: a Prince illustrious for his descent, active and vigilant in war, and who by frequent excursions into his Neighbour's Provinces, had nourished and much increased his boldness: But withal he was even fanatically zealous in his Pagan superstition and impiety. Therefore as soon as he was possessed of the Kingdom, being impatient of rest, and not regarding how great a crime an unjust war was, he infested the neighbouring Cities, disturbed the bounds of his confining Saxon Princes, and filled all the Provinces about him with tumult and terror. Fl●rileg. hîc. Eth. lwerd. in ●bron. Huntingd. ●● 3. In the third year of his reign, in which happened the Conversion of Blecca Governor of Lincoln, he broke into open war against Kinegils and Quicelm Kings of the Westsaxons: and beleaguered the City of Cirencester belonging to them. To raise which siege they gathered a great army, and came to battle: Which was fought a whole day together with extreme fury, each army having abjured flight: so that only want of light severed them. The next morning, both sides being much weakened, by the intercession of persons of more moderation, they entered into conditions of peace, and retired. 4. Cirencester, where this battle was fought, is the same ancient City which Ptolemy calls Corinium, Antoninus, Cornovium, and the Britain's, Ca●r-Cori: It is seated in the Province of the Dobuni (Glocestershire) at the River Corin, Camden in 〈◊〉. now called Churn. The ruins of the ancient walls containing a circuit of two miles, show it to have been a large City. It belonged to the Westsaxons: for we read how Penda King of the Mercians besieging it with a numerous army, was discomfited by Kinegils the West-Saxon King. Yet it came afterward into the power of the Mercians, and so remained till the English Monarchy. XVIII. C. XVIII. CHAP. 1.2. King Edwins Tufa, or Ensign of the Crosse. 4. Conwal King of the Scots: his devout veneration of the Crosse. 5. Custom of subscribing Charters with the Cross: now began. A. D. 629. Bed. l. 2. c. 16. 1. THUS tumults and bloodshed raged in the Province of the Pagan Saxons, Whereas after receiving of the Gospel saith S. Beda, there followed so great peace through all the parts of Britain to which the Empire of Edwin extended, that according to the vulgar saying, If a woman alone with her newborn infant should travel through the whole Island from Sea to Sea, she might do it without the least danger. And such solicitude the King showed to procure the commodity of his Subjects, that in most places where he saw any fresh spring rising near the Highways, he would for the refreshment of travellours cause brazen vessels with provisions, (caucos) to be set upon posts, which no man would presume to make use of beyond necessity, such was the greatness either of their fear or love to him. The Majesty likewise and splendour in which he lived was so great, that whither so ever he went Ensigns were carried before him, and this not in wartime only, but likewise in peace. Moreover in his progress both through Cities and country that kind of Ensign which the Romans called Tufa, and the English Tuf, was born on high before him. 2. This Ensign, according to Lipsius was a Ball or Globe, which Augustus used as a Mark of Monarchical Sovereignty. But Christian Emperors and Kings were accustomed to fix a golden Cross upon the said Ball, as we see in many of their ancient Coins: Particularly in those of the Emperor Heraclius and his Son, who the same year that King Edwin was baptised recovered the Holy Cross which Cosross the Persian King had taken from jerusalem: after which time the Veneration of Princes thereto much increased. 3. Particularly of King Edwin we read that he bore with him a Cross of Gold, which his Queen Ethelberga after his death carried with her into Kent. Neither can his reverence to that Sacred Ensign of our Salvation be doubted of, Camden in Yorkshire. since his Master and Prelat S. Paulinus caused many Crosses to be erected through the Kingdom. One of which Camden testifies to have been lately extant at Deusborough (Duisburgum) a town in Yorkshire on the river Calder, with this Inscription, Paulinus preached and celebrated (Mass) here. 4. Neither can this veneration of the Cross be imputed to these Roman Missioners, as if they had first introduced it into this Island, for besides many Examples already mentioned, our Historian Hollinshead will inform us that Conwall King of the Scots in the year of Grace five hundred sixty nine, Hollingsh. in Scotland. f. 1, 6. was carried with such devotion to the Holy Cross, that whither soever he went, he made it be born before him: and both when he mounted on horseback and descended, he prostrated himself before it, and reverently kissed it, as his attendants likewise did (according to the fore mentioned example of S. Alban.) That Cross was of Silver, to which was fixed the Image of Christ crucified: and this Inscription was upon it, The glory of Christians. He commanded likewise a Wooden Cross to be set upon the tops of Churches, over the gates of Castles, Cities and most eminent Towers. 5. From the same respect proceeded the practice of subscribing Charters and other public Writings with golden Crosses and other like sacred marks, Ingulf. f. which continued in use, saith Ingul●us, to the days of S. Edward the Confessor. And Selden adds, That it was not rashly or without cause that Writings and Instruments for conveying Lands, etc. were generally signed with such sacred Marks: since Supreme Princes did usually carry round Balls with Crosses (Staurophoros globulos) as testimonies of their Sovereignty. For so Suidas relates of the Emperor justinian, that he carried in his left hand a globe with a Cross for a sign that by his Faith in the Cross he became Lord of the Earth. The like intention, no doubt, had King Edwin in carrying his Tufa before him, signifying that he ascribed to the Virtue of the Holy Cross, and his Faith in Christ crucified, all the Empire which he possessed. A. D. 633 XIX. CH. XIX. CHAP. 1.2. A Controversy about Easter 3.4. etc. An Irish Synod determining the said Controversy. Of S. Lesrean, S. Munnu, etc. A. D. 630. 1. WHilst all things were so peaceable in King Edwins Dominions, commotions were renewed among the Britain's and Scots touching the celebration of Easter. Their practice discordant from the whole Church S. Beda calls the error of the Quartodecimani: Bed. de sex. ae●a●ib. ad A.M. 4591. which is not to be understood strictly, for they always observed it on a Sunday: But their account was such that when the fourteenth day of the Moon fell upon a Sunday they kept the Paschall Solemnity on that day, as the jews and Quartodecimani did: whereas in that case according to the Decree of the Synod of Nicéa, Id. ib. they ought to defer it till the Sunday following. He adds, That Pope H●norius by an Epistle reproved their practice, and Pope john his next Successor after Severinus, as soon as he was elected to the Pontificat wrote to them likewise upon the same subject, and touching the Pelagian Heresy, which was revived among them. 2. In like manner Ado of Vienna in his Chronicle testifies that at this time among the Scots a very great Error arose touching the Solemnity of Easter. Ado Vienn. Chron. aetai 6. He calls it (errorem maximum) a very great Error, both because it was esteemed a kind of Sacrilege to conform with the jews in Christian solemnities; and likewise because all the Mysteries and Feasts of our Lord almost depended on this of Easter, so that upon a wrong solemnisation of it there followed a great distraction among Christians in the Worship of God. 3. The occasion of mentioning this by the said Authors, was because at this time a great Synod was convoked in Ireland about this controversy, which had been agitated formerly by S. Columba and his Disciples. For a certain Irish Abbot named Lasrean earnestly defended the Roman custom, whereas S. Munnu (otherwise called Fintan or Finten) as earnestly opposed it. Vsser. in Primord. f. 959. In which Saints life (saith B. Usher) we find these particulars related thouch this Synod. On a certain time there was a great Council of the people of Ireland assembled in the White field: among whom there arose a great contention about the order of observing Easter. For Lasrean Abbot of the Monastery of Leighlenne, under whom lived fifteen hundred Monks, defended the New order which came from Rome. But others defended their old practice. Now Saint Munnu came not presently to this Council therefore all the rest expected him. The said Saint was for the Old custom. Then Subne Son of Domnail, A. D. 619. and Duke of the Region Huamaircha said, Why do you expect so long this filthy Leper? But Abbot Lasrean answered him, O Duke, do not speak ill of Saint Munnu, for though he be absent in body, yet in Spirit he is present here, and no doubt wheresoever he is he hears what thou hast said, and our Lord will avenge upon thee the injury of his servant. Now the same day before even Saint Munnu came to the Council: and the company went went to meet him. And when Saint Lasrean and Saint Munnu saluted one another, Duke Subne was likewise present, and asked Saint Munnu his benediction. To whom the Man of God said, Why dost thou ask the benediction of a Leper? I tell thee for certain that when thou spokest so vilely of me, our Lord himself blushed at the right hand of his Father: For I am a true member of Christ, who is my head: now the head is sensible of every injury done to any member. Wherefore before this Month be ended some of thy kindred shall kill thee, and cut off thy head: and cast it into the River Berow, which shall never appear more. And so indeed it came to pass: for the same Month his Brother's Son killed him near the River Blathach, and his head was cast into the River, according to the Prophecy of the Man of God. 4. After these words, S. Munnu said to Abbot Lasrean before the people: It is time the Council were ended, that every one may return to his own home. We have a contention about the Order of the Paschal Solemnity: let us dispatch it in a word, and pronounce Sentence in the Name of our Lord. I here offer thee, O Lasrean, the choice of these three things: Let two Books, one of the old Order, and one of the New be cast into the fire, and we shall see which of them shall escape burning. Or let one of thy Monks and another of mine be shut up together in a house, and fire set to it; we shall then see which of them shall be delivered. Or let us go to the grave of the Monk justus lately dead, and restore him to life: and he shall tell us which of the two practices is best, and let that be observed this year 5. After these proposals of S. Manna, S. Lasrean said, We will not contend with thee, being assured that so great are the merits of thy labours and Sanctity, that if thou shouldst command that Mountain Marga to come into this White field, or this White field to remove to that Mountain Marga, God would not delay to do it for thee. Now they were in the White field at that time, over which the Mountain Marga hangs. After this, the people consenting to these Saints, returned to their houses. Or (as it is more fully expressed in another Copy) after they all had professed their consent to the Holy man Munnu, they returned home joyful. 6. Which consent, it is to be feared was to the Old erroneous Order: Id. Ib. although Cummian in his Epistle to the Abbot Segeni affirms that in the said Council the Bishops decreed that the year following the Paschal solemnity should be celebrated together with the Universal Church. A. D. 632. But it appears from Bishop Ushers observation that they kept Easter differently from the Roman practice: for he adds, That year in which the Council was assembled seems to have been the six hundred and thirtieth according to the Christian account, which year the Irish, following the Cycle of eighty four years, kept Easter day being Sunday on the first of April, which was an entire week before the time prescribed in the Alexandrine Cycle of Nineteen years (Enneadecateride) received by the Romans: Whereas the year following, there interceded a full Month between the two accounts: for the Irish kept Easter on the one and twentieth of April, and the Romans on the four and twentieth of March. A. D. 631. 7 Notwithstanding the summary deciding of this Controversy in the foresaid Irish Synod, called the Synod of Leny from the place where it was kept, to which the White field belonged, and in which the Archbishop of Imelac presided: yet many there were unsatisfied, being desirous to explore the Order observed at Rome: For the ●ore named Cummian in his Epistle to the said Abbot Segeni writes thus: Ap. Vsser. in Sylloge Epist. E. bern. 11. f. 637. We sent to Rome certain persons of whose prudence and humility we had experience, as Children to their Mother: Who by the Divine Will had a prosperous voyage thither, and three years after returned to us. And there according as they had heard, they saw all things, to be: yea they were now more assured having seen, than they were before upon report. There they observed the Paschall Solemnity in the Church of Saint Peter, in the company of a Grecian, converted jew, a Scythian and Egyptian, all which were their companions in the same ●odging: Which Paschall Solemnity was a whole month distant from ours. The same men before the Feast protested to us, that upon their knowledge Easter was celebrated through the whole world the same day it was at Rome. 8. The same Bishop Usher moreover testifies that the foresaid Abbot Lasrean with fifty others went to Rome this year about the same affair, Vsser. in I●d. Chronolog. hîc. immediately after the Synod of Lechen (or Leny:) where he was ordained Bishop by the Pope, and moreover constituted his Legate in Ireland: Where after nine years he died. So that probably he and his companions were the same mentioned in the Letter of Cummian. XX. CHAP. A. D. 633. XX. CH. 1. Erpenwald King of the East-angles converted: and for that made a Martyr. 2.3. &c Letters of Pope Honorius concerning the Paschall Solemnity, etc. 1. ANother proof of the piety and zeal of King Edwin to propagate the Faith or Christ beyond the limits of his own kingdom, A. D. 632. was given by him in the year of Grace six hundred thirty two, Bed. l. 2. c. in which he dealt effectually with Erpenwald the Son of Redwald King of the East-Angles to renounce vain, impure Idols, and not only himself to receive the Faith and Sacraments of Christ, but to induce his Subjects to do the like. Neither did his zeal want a good effect, for Erpenwald, saith William of Malmsbury, embraced pu●e incorupt Christianity. Malmsb. de Reg l. 1. c. 5. But the propagating the same right Faith among his Subjects was hindered by his death: for not long after his profession of Christianity, saith S. Beda, he was slain by a certain Pagan named Ricbert: Bed. ib. and thence it came that that Province continued three years longer in Heathenish Error. He is deservedly styled a Martyr, because it was for his Religion, and his care to introduce it into his kingdom that he was slain by the procurement of that great Enemy of Christ, Penda King of the Mercians, as Huntingdon affirms. 2. This year according to Baronius, Huntingd. l. Baron. A. D 633. King Edwin sent Messengers to Rome, desiring Pope Honorius to send Palls both to S. Paulinus Archbishop of York, and to Honorius Archbishop of Canterbury To which request the Pope condescending, returned an Answer by letters the King, and with them sent the two Palls. 3 These arrived in Britain the year following. Now in his Letters to King Edwin called by S. Beda, A. D. 633. Bed. l. 2. c. 17. exhortatory Letters (the Copy of which is recorded by him) after congratulating with him for his piety and zeal, he with a fatherly charity incites him to persist continually and advance in the Faith of that saving truth which he had embraced. Adding withal, that at his request he had sent two Palls for the two Metropolitans, Honorius and Paulinus, with a Faculty enabling each of them, by his authority to subrogate another when either of them should depart this life. This privilege he granted as well out of his affection to the King, as in consideration of the great distance between Rome and Britain. 4. At the same time likewise Pope Honorius wrote letters to Honorius the new Archbishop of Canterbury, Ib. c. 18. in which, saith S Beda, he renewed the Decree mentioned in the former letter, That when the Archbishop of Canterbury or York should die, he who remained alive, being of the same degree, should have power to ordain another in the place of him who was dead: that it might not be necessary to weary themselves with sending to Rome through so far extended spaces of land and Sea for the ordaining an Archbishop. He further signified that he had sent him a Pall, and another to S. Paulinus for the same purpose. The Exemplar of this Letter is likewise extant in S. Beda. 5. Moreover the same year Pope Honorius wrote to the Scots touching their Error about Easter: Id. c. 9 for thus writes the same Author: The same Pope likewise directed Letters to the Nation of the Scots having found that they erred in the observation of the Paschal solemnity: Whom he earnestly exhorted not to prefer their own reason, being inconsiderable for their paucity, and living in the utmost bounds of the world, before all other Churches both ancient and Modern through the whole world, and consequently that they would not celebrate another different Easter, contrary to the Paschall computations and Synodal Decrees of the Vneversal Church. Vsser. ●in Primor. l f 934 6 The success of which Letters is thus declared by B. Usher, That these admonitions were not unproffitable I partly collect from Beda, who relates how the Scots dwelling in the Southern parts of Ireland by the advice given them from the Bishop of the Apostolic See were taught to observe Easter after the Canonical Rite; and partly from Cummian who lived at the same time, and in his Epistle to Segeni Abbot of the Monastery of Hie writes thus touching the first admitting in Ireland the great Cycle of the Alexandrins consisting of five hundred thirty two years, composed of the multiplication of nineteen (or the Cycle of the Sun) into eight and twenty (the Cycle of the Moon) The first year, saith he, in which the Cycle of five hundred thirty two years was received by our countrymen. I myself received it not, but held my peace, neither daring to discommend, nor commend it But after a year was passed, I consulted the Successor of our Holy Fathers Albeus Bishop, Queran of Cloen, Brendin, Nessan and Lugid, who being assembled in the field of Lena made a Decree, that the year following Easter should be celebrated the same time with the Church Universal. 7. By this narration of Cummian it seems that in the Synod of Lena two years since, at least the more sound and considerable part of the Irish ecclesiastics determined to conform to the general practice of the Church: but that those inhabiting the Northern and more rude parts continued refractory. Which the Abbot Lasrean signifying to the Pope, occasioned the writing of these Letters in which the Church of Ireland in general is not taxed, but only some part of it, for the Pope's expression related by S. Beda is this, Ap. Bed. l 2. c. 19 I am informed that certain persons of your Province in opposition to the Orthodox Faith, do endeavour to renew an Heresy already antiquated, etc. It was so of old in Asia, for not that whole Province even of Lesser Asia, but some particular Churches in it obstinately maintained the Error of the Quarto decimani. XXI. CHAP. XXI. CH. 1.2. etc. King Edwin slain: and acknowledged a Martyr, etc. 8. His Queen Ethelburga returned into Kent. 1. WHilst these contentions were agitated among the Scots, A. D. 6●3. who desired to draw the Britain's into the same faction; the English-Saxon Churches flourished wonderfully, Christian Faith having changed their manners, heretofore extremely barbarous, but now exemplary to the whole world for their Modesty, justice and Charity, especially in the Kingdom of the Northumber's, In which, saith William of Malmsbury, there were no domestic thiefs, Malmsbur. no treacherous underminers of conjugal chastity, no fraudulent usurpers of other men's Estates: which happiness is to be attributed to King Edwins care. For this large extended Empire was limited by justice and peace, which there mutually kissed each other. And this felicity had been accomplished, but that an immature death unfortunatly snatched him from his country. His death indeed which happened this year, was most deplorable to his country, but most happy to himself: For the chief blessing promised him by the forementioned Divine Oracle, remained alone not yet accomplished, which was after many temporal Crowns, one that was eternal. The manner how he attained it, is now to be declared. 2. We have before showed how Cadwan Prince of North-wales for his valour and good conduct against Ethelfrid King of the Northumber's was chosen King of all the Britain's. After his death his Son succeeded in the same power called by Writers severally, Cadwallin, Cedwalla, and by Saint Beda, Carduella, but the Britain's call him Caswallo. Now there happened a Controversy between him and King Edwin, Floril●g l. ●. saith Florilegus, which could not be decided without war. Whereupon they came to a battle, in which Cadwallin was put to flight, and lost many thousands of his Soldiers. King Edwin therefore having obtained the Victory, marchd with his Army into the Provinces of the Britain's, burning their Cities, destroying the inhabitants, till at last he brought under his Dominion their three kingdoms of Demetia, Venedotia and Menevia. 3. Cadwallin seeing his power thus broken, enters into a league with the potent King of the Mercians, Penda, by which both of them conspired to the destruction of King Edwin: Cadwallin was a Christian, and Penda a violent Pagan, yet the Christian Prince was in his manners and cruelty far more barbarous and cruel than the Pagan. Wherefore joining all their forces together, they invaded King Edwins Territories. 4. The time and success of this war is thus described by S. Beda: King Edwin, saith he, Bed. l. 2. c. 10. had now reigned seaventeen year's most gloriously over the English and Britain's: of which he spent six years in the service and Spiritual warfare of Christ. Then did Carduella King of the Britain's rebel against him, and was assisted with the auxiliary forces of Penda the potent Prince of the Mercians, who governed that Kingdom with variable fortune the space of two and twenty years. They came at length to a furious combat in a place called Hethfeild, in which King Edwin was slain on the fourth day before the Ides of October, and the year of our Lord's Incarnation six hundred thirty three, in the forty eighth year of his age: and his whole army was either slain, or dispersed. 5. In the same battle was also slain King Edwins son Offrid, a little before his Father. And because this war was managed by him in defence of God's Church and Christian Faith against its barbarous enemies, our Ancestors, have always esteemed Kind Edwin a Saint and Martyr: so that his name deservedly enjoys a place in our martyrologue on the fourth of December: Martyrol. Anglis▪ 4. Decemb. Where likewise it is said that a Church was anciently consecrated to him in London, and another in Somersetshire at a Town called Brew. His head, saith S. Beda, Bed. l. 2. c. 10. was brought to York, and buried in the Church of S. Peter the Apostle, begun by himself, but finished by his Successor Oswald. It was laid in the Porch of S▪ Gregory Pope, by the preaching of whose Disciples he had received the Word of life. 6. What followed the death of this Blessed King is thus further related by the same Author: At that time there was made a most grievous slaughter in the Church and Nation of the Northumber's, Id. ib. inasmuch as one of the Leaders was a Pagan, and the other, because in his nature barbarous, more cruel than a Pagan. For Penda with his whole Nation was devoted wholly to Idols, and ignorant of Christianity. But Carduella (or Cedwalla) though in name and outward profession he was a Christian, notwithstanding in his mind and manners he was so very barbarous, that be spared neither sex nor age, but like a raging wild beast, with cruel torments killed all he could meet with. A long time he ranged through the country, every where exercising his savage cruelty, determining to root out of the land the whole Saxon race. Neither had he any regard to Christian Religion newly planted among them: For such was, and to this day continues the malice of the Britain's, that they set at nought the Christianity of the English, with whom they will no more communicate, then with Pagans. 7. To this horrible slaughter may be added the most injust murder of King Edwins second son Edfrid born to him by his former Queen Quenburga, and baptised by S. Paulinus: Which Edfrid, Id. saith S. Beda, being thereto compelled by necessity, fled to Penda King of the Mercians, by whom he was afterward slain contrary to his promise confirmed by an Oath, during the reign of Oswald. 8. What became of the pious Queen Ethelburga, the same S. Beda thus declares: Id. The affairs of the Northumber's being brought to this miserable state (saith he,) immediately after this slaughter S. Paulinus seeing there was no security but in flight, took with him the Queen Ethelburga whom he had at first conducted thither, and fled with her into Kent, where he was honourably received by the Archbishop Honorius and King Eadbald. He came thither under the guard of Bassus a most valiant soldier of King Edwins; and with the Queen there was her daughter Heanfled and her son Vulcfrea, together with Iffi the son of Offrid, both whom the afterward sent into France, recommending them to the protection of King Dagobert, out of the fear she had of Edbold and Oswald Kings of the Northumber's. And there both those infants dying, were buried with such honour as became their Royal birth and such innocent lambs of Christ. The Queen likewise carried with her great store of King Edwins most precious jewels and Vessels, and among the rest a great Cross of gold, and a golden Chalice consecrated for the ministry of the Altar: Both which have to this day been kept in the Church of Canterbury. XXII. CHAP. XXII. CH. 1.2. S. Paulin administers the Church of Rochester. 3. He repairs the Old Church of Glastonbury. 4 5 His Death: and Translation. 6 7. etc. Queen Ethelburga retires into a Monastery: Her happy death. 1. SAint Paulinus having been thus in duty obliged to conduct his special charge, the Queen, in safety to her own Country left not for all that his flock deprived of a good Pastor: Bed. l. i. c. ●. ●. For according to S. Beda's narration, he recommended the care of the Church of York to james his Deacon (of whom we have already made mention) a holy man, and very observant of Ecclesiastical Order. He remained in the said Church a long time, and by teaching and baptising recovered from the Devil's power very many souls. There is a village near Cataract, where he most usually made his abode, that bears his name to this day. He was very skilful in Church Music, and therefore when peace was afterward restored, and the number of Christians augmented, he became the Master of Ecclesiastical Singing, according to the custom of Rome and Canterbury: and in the end full of days and merits he followed the way of his fathers. 2. In the mean time S. Paulinus was not without employment in Kent. The Church of Rochester, saith S. Beda, being vacant, because Romanus who had been Prelate thereof had been drowned in passing the Sea towards Rome, whither he was sent by S. justus Archbishop to consult with Pope Honorius about Ecclesiastical affairs. S. Paulinus therefore at the invitation of the Archbishop Honorius and King Badbald undertook the charge of it: till in his due time he went to heaven there to reap the fruits of his glorious labours. And at his death, he left in the said Church the Pall which he had received from the Pope. Antiquit. Glaston. f. 44. 3. We read in the Antiquities of Glastonbury, That S. Paulinus, who had been Archbishop of York, but then was Bishop of Rochester, the third from S. justus who had been consecrated by S. Augustin, came to Glastonbury, where he abode a long time, and made the walls of the old Church to be built from the top to the bottom of timber (whereas anciently they were made of wattles,) and to be covered with lead. And thus that Holy Oratory remained in the same plight till the time that the Church was burnt (in the days of King Henry the first.) Such care had that holy Bishop, that without preiudicing the Sanctity of that place, an addition should be made to its beauty. We find mention of this Church thus repaired by S. Paulinus in the Charters granted to it by King Inas in the year of Grace seven hundred and four, Ap. Malmsbur de Reg. l. 2. c. 11. and of King Canu●us above three hundred years after Inas: both which Charters are said to have been confirmed and signed in the same wooden Church. 4. Concerning S. Paulinus nothing occurrs in our Ecclesiastical Records till his death which happened in the year of Grace six hundred forty four, the sixth day before the Ides of October, saith S. Beda, after he had held the Bishopric of Rochester nineteen years and one and twenty days. Bed. l. 3. c. He was buried in the Secretary of S. Andrew the Apostle, which King Ethelbert built from the foundations in the City of Rochester. 5. The opinion of his Sanctity was great after his death, and the memory of it remained in that Church many ages: for thus writes the Author of his Life: Ap. Capgrav. in vit. S. Paulin. When Gundulph was Bishop of Rochester, Lanfranc the Archbishop plucked quite down the Church of S. Andrew, and built a new one; at which time he took out of the ground the bones of S. Paulinus, and put them honourably in a box. Now among others then present there was a certain Matron greivously afflicted with an infirmity of body, but much more burdened with a certain crime. She coming to the Sepulchre of S. Paulinus, there with great devotion offered her vow to God, That if by the merits of S. Paulinus she might be freed from her disease, she would never more commit that sin, in which she then lived: and presently she was restored to health. This Translation was on the fourth day before the Ides of january, on which day his Anniversary solemnity was observed in the Church of Rochester. His Memory is celebrated both in the English and Roman Martyrologes on the tenth of October. Martyrol. Angl. 10. Oct. Bed. l. 3 c. In his place Honorius the Archbishop of Canterbury ordained Ithamar, A. D. 634. descended from a family which was native of Kent, but in learning and piety equal to his Predecessors. 6. As for the Widdow-Queen Ethelburga, after she had disposed of her Children, the love to whom was the only worldly affection remaining in her heart, she determined to shut it entirely to temporal things, and to employ in a Religious solitude all her thoughts and desires upon heaven and God alone. Which intention of hers being known to her Brother King Eadbald, he piously assisted her vow, and assigned her a place removed from the noise of the Court, where she might with much commodity execute her Religious design, and moreover bestowed on her a village called Liming, where she built a Monastery, and for aught appears was the first Widow among the Saxons which with a Religious veil (received from S. Paulinus) consecrated herself to serve our lord Antiquit. Britan●. in 〈◊〉. B. Parker most unskilfully calls her a veyld Virgin: thinking perhaps that none but Virgins might take a Religious Veil: Whereas S. Hierome expressly says, H●er●n Ep. 43 that both Virgins and Widows, who in scorn of the world had vowed themselves to God, did offer their hair to be cut off by the Mothers of the Monasteries, and afterward went not, in contradiction to the Apostles ordinance, with their heads uncoverd, but bound and veyld. 7. Which Sacred veil was not such an one as women ordinarily wear, of a light transparent stuff: but made of a course weal, and ●o thick that men's sights could not pierce it. True, entire and pure Virginal Chastity, saith Tertullian, Tertull de v. land. Virg. c. 14. fears nothing so much as its own self It will not suffer the eyes even of women. It flies to the veil on the head as to a helmet, yea as to a shield to protect its only good from the darts of Te●tations and scandals, against suspicions and whispers. And concerning this Veil S. Ambrose has this expression, Ambros cont. 〈…〉 Let men lift up the eyes of their minds and bodies, and consider this congregation of modesty, this assembly of integrity, this Council of Virginity: here are no curious ribbons to adorn the head, but an ignoble veil, yet ennobled with the exercise of chastity: here all arts to set forth beauty are abandoned. 8. This excursion may be pardoned, being occasioned by this first example in our Saxon Story. But this was an example which presently after was imitated by thousands: Almost every year we shall read of Virgins hastening out of the world to live with Christ, of Monasteries erected, enclosures established, and God most purely and devoutly served: All which continued almost a thousand years in the esteem and gratulation of all Christians, till an Apostate Friar solicited a Professed Virgin for his lust to break her vow of chastity, and by that example the habitations of Piety became exposed to the rapines and lusts of a Sacrilegious generation. 9 This Religious Widow after that by Poverty, chastity and subjection of her Will she had ascended to the Perfection of Divine Love, A. D. 633. ended at last her Mortality. Her Memory is celebrated in our martyrologue on the tenth of September, where she is styled a Mother of Many Virgins and Widows, Martyrol. Angl. 10. Septemb. because many such by her example undertook the Sacred Institut of a Religious Profession. XXIII. C. XXIII. CHAP. 1.2. etc. The Gests and Martyrdom of S. Livinus. 1. ABout this time happened the Martyrdom of S. Livinus, who though not born in Britain, may yet challenge a place in this History. Fast. B. lg. The Summary of his Life is thus described by Aubert Miraeus: Livinus was born of a noble race in Scotland (he means, Ireland.) His Teachers were first a worthy Priest called Benignus, afterward the Great S. Augustin first Bishop of England, by whom also he was baptised The same Holy Bishop exalted him likewise to the Order of priesthood: in the discharge of which Office he behaved himself so worthily that not long after the Scots (or Irish) chose him for their Archbishop But he after a while, leaving his Vicar in Scotland a man of eminent Sanctity, called Silvanus, who was his archdeacon, being moved with the zeal of propagating the Gospel in other Country's, took, with him three of his Disciples, Folian, Helias and Kilian, sailed into Flanders, and entering into a Monastery at Gant lately built by the Holy Bishop S. Amand, he was there kindly entertained by the Abbot Floribert, and his Brethren. Three years before that S. Bavo had been there buried at whose monument great miracles were wrought: And for this reason S. Livinus stayed there thirty days, celebrating Mass continually upon his Sepulchre. 2. After this departing from thence to execute the Office of preaching, he by his instructions, example and Miracles converted a world of Infidels to the Faith of Christ. But certain impious persons, who hated our Lord and all piety, perceiving such great multitudes brought by the Holy Bishop to a Religious life, and a contempt of their former Vices and Errors, persecuted him wonderfully. Neither did they desist from their malice, till having seized upon him, they cut out his tongue, which they cast to be devoured by dogs: Which notwithstanding was miraculously restored to him. Yet not mollified with this, they at last, having wounded him greivously in several places, murdered him at Escha a village in Flanders, in the year of Grace six hundred thirty three, or as some reckon, the year following. 3. This S. Livinus is to be distinguished from another (almost) of the same name, called Levinus, or Lebvinus, a companion of S. Willebrord and S. Suibert: who likewise finished his Life by Martyrdom near Gant, and is styled the Apostle of Daventre. But he was a Saxon, as we shall declare toward the end of this Century. Whereas S. Livinus of whom we now treat, was an Irishman. Marty. Gal. & Anglic. 12. Decemb. His Memory is celebrated in the English and Gallican Martyrologes, on the twelfth of December. THE FIFTEENTH BOOK OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAPTER. 1.2. etc. Osric and Eanfrid succeed King Edwin: Their Apostasy from Christianity. 6. Oswald succeeds his Brother Eanfrid. 7.8. Letters of Pope Honorius. 1. RETURNING to the Kingdom of the Northumber's, A. D. 634. we shall see nothing but spectacles of misery, a Nation desolated, a Church torn in pieces, and nothing but horror and confusion. Yet in a short time all these tempests will be assuaged, and so great a peace and order will return both to the Kingdom and Church by another pious King, that even the loss of King Edwin will be fully recompensed. But first let us view the present calamities, thus set down by S. Beda. 2. After that King Edwin was slain in battle (saith he) Osric the Son of his Uncle Elfric, who by the preaching of S. Paulinus had been imbued with the Sacraments of our Faith, Bed. l. 32. c. 2. took upon him the Kingdom of the Deiri. As for the Kingdom of the Bernicians (for anciently the Nation of the Northumber's was divided into these two Provinces) that was possessed by Eanfrid the Son of Edilfrid, born in the same Province. Now we have already declared that during the whole course of King Edwins reign the Sons of his Predecessor Edilfrid attended by great numbers of the Nobility, retired themselves among the Scots and Picts, where they lived in banishment. And they were instructed in Christian Religion professed by the Scots, and purified by the Grace of Baptism. 3. Assoon therefore as their Enemy King Edwin was dead, they were permitted to return into their country, and there the elder of them, Osric became King of the Province of the Deiri, and the Second Eanfrid, of the Bernicians. But both of them were no sooner invested with the marks of a temporal Kingdom, but they renounced the Sacraments and badges of the Heavenly kingdom, with which they had been initiated, and to their eternal ruin polluted themselves with the filth of their former Idolatry. 4. But divine judgement quickly overtook them both: for they were slain in a short time by the impious hand of Cedwalla King of the Britain's, whom Almighty God made the instrument of his just severity. For the elder of them Osric having rashly besieged the said King in a certain town the summer following, the King made an unexpected furious sally, and in a moment destroyed both him and his whole army. After which Cedwalla possessed the whole kingdom of the Northumber's, not as a victorious King, but a furious Tyrant, for he tore it in pieces with the tragical slaughters committed by him. At length after about a year was passed the other Prince Eanfrid accompanied only with twelve soldiers unadvisedly coming to him to demand conditions of peace, A. D. 634. was in like manner slain by him. 5. This was an unhappy year, and the memory of it remains still in execration with all good men, as well for the Apostasy of these two Saxon Kings, who had abjured the Sacraments of their Faith, as for the barbarous Tyranny of the British King. And therefore by a general consent in the computation of the times and succession of our Kings, the memory of these two perfidious Princes was abolished, and this year assigned to the reign of the pious King Oswald who succeeded them. 6. This Oswald brother to Eanfrid, was the son of Ethelfrid, and Nephew to the Holy King Edwin by his sister Acca: so that his Title to the Kingdom of the Northumber's was sufficiently valid. He after his Father's death, retired also among the Scots, where understanding the vanity of Idols, he embraced the Christian Faith. Seaventeen years he continued in banishment: But now hearing the desolation of his country, the ruin of Christianity and death of his Brother, armed with zeal and charity he took the courage, though attended with very unconsiderable forces, to hasten to the rescue of his kingdom, and the Church of God in it, almost become in visible. With what success this attempt was undertrken, S. Beda will inform us the year following. 7. It seems by the Letter of Pope Honorius to Honorius Archbishop of Canterbury dated this year, Malmsbur. de Pontif. l. 1 f. 208. and recorded only by William of Malmsbury, that the miseries of the Northumbrian Church and Kingdom were come to his knowledge: for therein he comforts and encourages the same Archbishop not to faint in the midst of so many and grievous calamities, but to fix his trust in the promises of God to his Church, and those who sustain the care of it. In the same letter he likewise confirms the authority and Primacy of the Church of Canterbury over all the Churches of Britain, etc. This Epistle found in the Archives of Canterbury was by S. Lanfranc directed afterwards to Pope Alexander the Second, as a proof of the ancient Privileges of his See. Caius de Antiquit. Cant●brig. l. 1. f. 58. 8. There is another Letter of the same Pope produced by Caius the Defender of the Antiquity of Cambridge, in which the said Pope exempts that University from the jurisdiction of all Archbishops, Bishops, Arch-Deacons, etc. and their Visitations or Censures, giving the sole authority over Students to the Chancellor and Rectors of the same, with power to excommunicate, etc. In the granting of which Privileges he professes to follow the examples of his Predecessors, Pope Eleutherius, Fabian, Simplicius, Felix and Bonifacius But what grounds there are to suspect fraud in the compiling this Grant, B. Twyn de Antiq, Oxen. may be read in Brian Twine the Advocate for Oxford, A. D. 635. and since him in the learned Bishop Usher, to whom I refer the Reader. Vsser. in Primord. f. 131. II. CHAP. II. CHAP. 1.2. etc. King Oswald's miraculous Victory over the Britain's. 5.6. etc. The Cross Venerated by all Christians: This approved by Miracles. 1. IN the year six hundred thirty five, Oswald King of the Northumber's fight against the Tyrants, A. D. 6●5. happily triumphed. And because our gravest Authors S. Beda, William of Malmsbury and others affirm that encountering them, Faith was his strongest armour, we will endeavour more diligently and largely to recount the order and manner of the Combat, by which he restored the Crown to himself, security and Faith to his Subjects, and the Churches to God. 2. S. Beda's summary Narration of it is this: Assoon as Ceadwalla had slain the two Kings Osrich and Eanfrid, Bed. 〈…〉 2. Oswald attended with an army weak for their numbers, but fortified with Divine Faith, came upon him, and in the combat that execrable King of the Britain's was slain, together with his immense army, which he thought no power could resist. This combat happened in a place (in Northumberland) called in the English tongue Devils-burn, or the Devils-brook. It is at this day, Camden. in Northumb. saith Camden, called Dilston, but in ancient Records, Divelston, the Seat and Mansion of the Noble family of Ratcliff. Yet B●omton calls the place Denysbourn, Bromt. 〈◊〉 78● or River of Denys, and adds that from this combat it took the appellation of Slaughter of the Ce●wallians. 3. Oswald preparing himself for the fight, considered, no doubt by God's inspiration, that victory was not to be expected but from heaven therefore to show his trust in God's assistance, Bed. ib. he made the Cross his Standard-royal, by which our Lord had triumphed over Hell, and Constantin over the world. Bed. l. 3 c. 2. This Cross being prepared and erected, Oswald himself held it upright between his hands till it was fastened in the earth. Which being done, he called his Army together, and thus spoke to them, (saith Saint Beda) Let us bend our knees, and with one heart and voice beseech the Omnipotent, true and living God mercifully to defend us from this proud and fierce Enemy: For he knows that this war undertaken by us for the safety of our country is just. 4. Having said this, his army with a new infused courage set upon the Britain's, and without any considerable resistance put them to flight. In this combat nothing is more commended by our Authors then King Oswald's Faith: Oswald, saith William of Malmsbury, more armed with Faith than weapons, Malmsburg. de Reg. l. 1. c. 3 at the first onsett drove out of his camp Cedwalla puffed up with the memory of his former exploits, and destroyed him with all his forces. 5. But whence had Oswald received this Faith? If our Modern Protestants were to answer, they would cry, No doubt from Rome: For thus Augustin met King Ethelbert, carrying the Cross in a solemn Procession, and teaching the Saxons to venerate it. And indeed if any Roman Teachers had instructed King Oswald, they would have had reason to impute the Original of his Faith to Rome. But it was among the Scots that he learned Christian Doctrine, and they were at this time very averse from Rites practised at Rome. Which evidently shows, that honour and veneration paid to the Cross, was the common practice of Christians, who were therefore even in the Primitive age of the Church scornfully styled by Heathens, Crucicolae, or Worshippers of a Crosse. It was therefore doubtless from the example of the Emperor Constantin that King Oswald learned, that Victory against Tyranny, injustice and infidelity would assuredly attend the saving Standard of the Crosse. 6 Yea moreover not the Cross only, but the very place in which King Oswald had erected the Cross was by posterity had in veneration. Bed. ib. For S. Beda above eight hundred years ago thus writes, To this day is shown, and with great veneration esteemed the place where Oswald ready to fight, erected the sign of the Holy Cross, and with bended knees besought almighty God to afford to his faithful servants his celestial aid in their so great necessity. The said place is called in the English tongue Heofen-Feild, or the field of heaven. Which Name certainly was given it by a presage of following events: For it signified that there a heavenly victo●ry to be begun, and heavenly miracles to be in future times wrought. Now it is seated near that great Wall anciently built by the Romans from Sea to sea across Britain, to hinder the incursions of the barbarous Nations beyond it. The same place is at this day called Haledon, saith Camden. Camd. in 〈◊〉. Bed. ib. 7 S. Beda consequently adds, That it was a custom continued a good while before his time for the Monks of Hagulstad, who lived near that place, to got thither every year on the day before that of his death, and there to say Vigils for the health of his soul, and the morning after to offer the Sacrifice of the holy oblation with laud's for him. Which good custom increasing they of late built and consecrated a Church there, so rendering the place more sacred and venerable. And this they did with just reason: For through the whole country of the Bernicians, as far as we can learn, there was not any visible sign of the Christian Faith, nor any Church or Altar before this good King the Captain of that new Christian army had raised up this Standard of the Holy Cross, when he was ready to fight against a most barbarous Enemy. Whence it appears that though several Churches had been erected by S. Paulinus and King Edwin in the southern part of his Kingdom, or Province of the Deiri, yet they had not space enough to propagate the Christian Profession among the Northern Bernicians. 8. Let us now see how God was pleased to show his approbation of King Oswald's Faith, the erection of that Cross, and the veneration showed to it. For thus S. Beda proceeds in the Narration of the Gests of his own time, Id. ib. It will not be impertinent, saith he, to relate one, among the many Miracles which our Lord was pleased to work at this Crosse. A certain Monk of the Church of Hagulstad named Bothelm, who is yet alive, walking unwarily by night upon the ice not many years since, fell suddenly and broke his arm: by which he was so incommodated, that besides the pain, he could not lift his hand to his mouth. One morning having heard that one of his Brethren was to go that day to the place of the Holy Cross, he desired him to bring him a small portion of that Sacred wood: For he said, he was confidently persuaded through Gods help to be cured by it. The Brother performed what he desired, and coming back at even when the Monks were in the Refectory, he gave him a little of the moss which covered the outside of the wood: which he put into his bosom. When he went to bed, forgetting to lay it by, it remained in his bosom all night. But waking about midnight, he felt some thing which was cold lying against his side, and searching for it with his hand, he perceived that both his hand and arm were become perfectly whole. III. CHAP. III. CH. 1.2. etc. K Oswald demands Preachers from the Scots Corman is sent: but returns discouraged. 5.6. etc. The Holy Bishop Aidan succeeds: Sent from the Monastery of Hylas▪ His virtues: and great austerities. 14.15. He places his See, and Monastery in the Isle of Lindes farn. 16 The Monastery of Hagulstad. 17.18. King Oswald finishes the Church at York: His Piety and Humility. 1. KIng Oswald, A. D. 635. as a reward of his Faith and piety, having obtained a glorious victory, and by that a secure possession of the whole kingdom of the Northumber's, as well the Province of the Deiri, as Bernicians, made it his first care to express his gratitude to God, to whose goodness alone he imputed his victory, by restoring his true Faith and Worship, the greatest ornament of a Kingdom But not finding at home any Ecclesiastical persons capable o● instructing & guiding others in the way of Heaven, he seeks them abroad. 2. This good design of King Oswald is thus expressed by S. Beda, Bed. l. 3. c. 3. Oswald, saith he, as soon as he was possessed of his Kingdom, had a vehement desire that his whole Nation should be imbued with the Grace of the Christians Faith, great experience of the good whereof he had received in conquering his barbarous enemies. Therefore he sent to the chief among the Scots, by whom himself and his, followers had received the Sacrament of Baptism earnestly desiring them to send him a Prelate, by whose teaching and ministry his subjects might be instructed in the true Faith, and enjoy the Sacraments of it. 3. The Scots to whom he sent, were not such as S. Beda calls Scots of the Southern, but Northern country, that is, not such as inhabited Ireland, the ancient Native country of Scots, but the Northern parts of Britain, and were mingled with the Picts: Id. l. 3. ●. 1. For among them it was that both himself and his Brethren had remained many years during their banishment, by the testimony of the same Author. 4. Those to whom King Oswald sent, complying with his desire sent him out of their country a Preacher, called by some Writers Corman. But his coming took not that effect which was desired and expected: Whether it was that he was a man of a rude disposition, so that he could not comply with the humour of the Saxon Nation, or being not well acquainted with their tongue he found too great tediousness and difficulty in conversing with them, or that he was impatient of labour; what ever the cause was, finding little profit in his endeavours, he shortly returned whence he came, and in a public Meeting of those who had sent him gave this account of his deserting so suddenly his employment, saith Saint Beda, by telling them that no good could be wrought in that Nation to which he had been sent, Id. l. 3. c. ●. by reason they were men of a rough, barbarous and incorrigible nature. 5. Notwithstanding this man's endeavour to excuse himself by disparaging the Saxons, yet did not that Assembly of Scottish Clergy desist from their intention to endeavour the satisfaction of King Oswald: Id. ib. Whereupon (saith S. Beda) there was a great debate in the Council about the course they were to take for that purpose for they had an earnest desire to contribute to the salvation of that Nation, seeking it at their hands, though they were somewhat troubled that the Preacher sent by them had not been received. 6. It fell out happily that in this Assembly there was present among others one called Aidan, a man of an humble, charitable and meek spirit, who earnestly interceded for the ignorant rude Saxons: advising withal that such Missioners should be chosen as could comply with the rudeness of the Nation, instilling by little and little the Mysteries of Christianity into their minds, etc. Aidans discourse pleased the whole Assembly: and himself was judged most proper to succeed in this Apostolic employment. Him therefore they sent: and he was received by King Oswald with all kindness & joy. 7. He was by Profession a Monk, educated in the famous Monastery of Hie, B●d. l 3. c. 5 which had a Superiority over all other Monasteries of the Picts a long time, and also enjoyed supreme jurisdiction in all Ecclesiastical affairs, saith the same S. Beda: Adding, that the said Island of Hie or jona, of right pertained to Britain, from which it was divided by a very narrow sea, but by the free gift of the Picts inhabiting the adjoining continent, it had many years before been bestowed upon the Irish Monks, by whose preaching they had received the Faith of Christ. 8. From hence it was that the holy Preacher Aidan came into the Kingdom of the Northumber's, Id. ib. c. 3. having first been consecrated Bishop at the time that Segenius a Priest was Abbot of the said Monastery. Now Aidan (saith S. Beda) was a man of eminent meekness, ibid. piety and moderation; having withal a zeal of God, though not perfectly according to knowledge: For following the forementiond erroneous custom of his own Nation, he observed the Paschal Solemnity from the fourteenth Moon to the twentieth. Which Error though (according to the judgement of Baronius) it was no light one, Baron. yet did not exclude that Nation from the Church's Communion. It had indeed been oft condemned by Ecclesiastical Councils: but since it regarded only external Rites, and not Dogmes of Catholic Faith, it was a while tolerated, till the Truth could be more perfectly discovered to that people. Neither indeed could the Scots be justly reckoned among the Quartodecimani, condemned by the Council of Nicéa: for as they did not celebrate Easter after the Roman custom, so neither did they after the jewish. 9 S. Beda therefore thus excuses this holy man: Bed. l. 3. c. 17 I can neither commend nor approve Aidan for that he did not celebrate Easter in the due time: which he did either out of ignorance of the Canonical account, or if he knew it, would not conform thereto because he was unwilling to contradict the practice of his own nation. Yet in this I do much approve him, that in observing Easter after his own fashion, he neither in his heart believed, nor openly venerated or taught any thing different from us, for he kept it only in memory of the Passion, Resurrection and Ascension of the Mediator of God & men, jesus Christ. Moreover the day celebrated by him was not, as some do erroneously think, the same fourteenth Moon which the jews observed on what day of the week soever it fell: for he always kept it on a Sunday falling between the fourteenth Moon and the twentieth, to show his belief of our Lord's Resurrection which happened on the first day of the Week; and likewise to show his hope of our Resurrection, which he believed, as the Church also doth, shall befall likewise on the first day of the week, or Sunday. 10. This is the only defect imputed by S. Beda to Aidan the Scottish Monk and Bishop. In all other regards he acknowledges him Orthodox, agreeing in the common Faith of the Catholic Church. Yea moreover he was esteemed by him not only free from error or vice, but a great example of virtue and holiness. And particularly, saith he, among other good precepts of virtuous living, Id. Ib. he left to Clergymen a most wholesome example of abstinence and continence. (Now it is well known that by abstinence S. Beda understands an austere life, consisting in a contempt of delicacy in food: and by continence, an abstaining not only from all unlawful sensual delectations, but those also which to others would be lawful in a Matrimonial State. Id. ib. ) He adds. That the thing which most commended his Doctrine to all, was that as he taught, so both himself, and all that belonged to him practised in their lives. For he neither loved, nor cared for any contentments of this present world. 11. It is very probable that from his Example proceeded the custom in Britain, not only of abstaining from flesh; but also fasting on Fridays, which is not practised in Catholic countries abroad: Though he then added Wednesdays also to that austerity: For thus S. Beda writes, Id. ibid. At that time Religious men and women, informed by Aidan's examples, through the whole year prolonged their fast till three of the clock after noon on Wednesdays and Fridays, except only in the Paschall time. 12. Moreover Aidan, being himself a Monk, came out of the School of S. Columba in the Monastery of Hie, Id. ib. who left behind him Successors of his own Institut, men eminent for their great continence, Divine Love and Regular Observances Their only defect was that in the celebration of the Paschal Solemnity they followed dubious accounts and Cycles. And no wonder, since being seated as it were out of the world, none took care to send them the Synodal Decrees touching the Paschal Observance. So that they were informed therein no further then as they could learn from the Prophetical, Evangelicall and Apostolic Writings, according to which they diligently observed the Duties of P●ety and Chastity. 13. These Monks therefore being according to the Institut of S. Columba, so continued many years: and to distinguish them from the Monks in Kent, who coming from Rome followed the Rule of S. Benedict, our Writers began to call the Benedictins, Black-Monks, from the colour of the Habits which they then generally wot: Whereas these Columbian Monks either wore white garments, or of the natural colour of the sheep. Notwithstanding we read that S. Wilfrid in a Synod publicly professed that himself was the first who commanded the Rule of the most Holy Patriarch S Benedict to be observed by Monks in the Northumbrian Kingdom. Malms●ur. de Pontif. l. 3. f. 26●. But whether his command extended to Monasteries founded there before, or only such as himself had built, I leave to the disquisition of others. 14. This Holy Bishop Aidan received the See of his Bishopric in the Isle of Lindesfarn, seated among the Bernicians in the most Northern coast of the Kingdom of the Northumber's Which is a little Island, saith William of Malmsbury, and is now by those of that country called the Holy-Island. Id. ib. p. 275. This Isle S. Aidan who was a lover of Silence made chocice of for his See, despising the pomp and populousness of York. But besides the advantage of solitude and silence, another Motive inducing S. Aidan to choose that Island seated in the Germane Ocean, might probably be, because the Bernicians, a people hitherto more rude and ignorant stood in greater need of his care: And besides it was easy for him, from thence by ship to visit the other Province of the Deiri. 15. S. Aidan moreover having accepted this See, did according to the example of S. Augustin, erect there a Monastery. This is after this manner related in an ancient Manuscript of the Monastery of Evesham, cited by the R. F. Clement Reyner▪ in the Appendix to his Apostolat: The Holy King Oswald and S. Aidan Bishop and Monk, Ap. Reyne● in Appendic ad Apostolat. f. 42 did first settle an Episcopal See and Order of Monks in the Church of Lindesfarn, according to the relation of S. Beda, about the year of our Lord's Incarnation six hundred thirty five, and the thirty ninth after the coming of S. Augustin. Which See and Order continued there together the space of two hundred forty and one years: For then the Church of Lindesfarn was totally destroyed by the most barbarous Infidel Danes, and the said See and Order translated from thence to Conk Chester. 16. Besides this, B●d l. 3. c. 7. several other Churches were built in many places among the Bernicians, saith S. Beda, and the people flocked with joy to hear the Word of God. King Oswald likewise bestowed possessions and lands to maintain the Monasteries, in which English Children were instructed by Scottish Teachers both in lower and higher studies and also in the Observance of Regular Discipline: For those who came to preach were Monks. At the same time likewise the famous Monastery of Hagulstad is said to have been founded, in the place where formerly was seated Axellodunum, now called Hexham, near the Picts wall where also in following times was an Episcopal See. 17. The like care and Munificence the Holy King Oswald showed in his other Province of the Deiri: where he not only finished the Noble Church of S. Peter in York, begun by King Edwin: but likewise erected several Schools for the education of youth in learning and piety: For which purpose he commanded more Monks to be sent out of Scotland, Bed. l. 3. c. 3. who, saith S. Beda, came in great numbers year after year into Britain, and with great devotion preached the Word of Faith in the Provinces subject to King Oswald, and those among them who were Priests, administered likewise Baptism to such as had been instructed. 18. An admirable example of piety, Id. ib. zeal & Christian Humility, the same Author relates of this blessed King: Who, saith he, assoon as S. Aidan was come, humbly and cheerfully harkened to his admonitions, and took great care and diligence to found and delate the Church of Christ through his whole Kingdom: Where it often happened that a most beautiful spectacle was represented, for whilst the Bishop, who was not perfectly skilled in the English tongue, was preaching, the King himself would be the Interpreter of the Heavenly Word to his Officers and servants: for he during his long exile had fully learned the Scottish language. 19 Now how Almighty God even with outward blessings recompensed this good King's piety, and how according to the increase of Faith his Empire also was increased, Huntingdon thus declares: Huntingd. l. 3. f. 331. King Oswald, saith he, being form by the institution of Saint Aidan, as he made progress in the Graces of his mind, so did he likewise in the extent of his Rule, beyond all his Predecessors. For all the Nations of Britain, Britain's, English, Picts and Scots became subject to his Dominion. And yet though he was so high exalted, he was humble and mercifully kind to the poor and strangers. IV. CHAP. IV. CHAP. 1.3. etc. S. Birinus converts the Westsaxons: His Miracles. 6.7. etc. K. Kinegils converted, and baptised: Dorchester appointed the Episcopal See: And Canons under a Rule placed in it. 10 11 &c A great Controversy about S. Birinus his Relics. 1. THE same year was happy likewise to the Westsaxons; A. D. 635. Bed. l. which happiness how it arrived, S. Beda thus declares: At the same time, saith he, the Nation of the Westsaxons, anciently called Gevissae, in the reign of Kinegils, received the Christian Faith by the preaching of Birinus a Bishop, who with the advice of Pope Honorius, came into Britain: having promised in the presence of the same Pope, that he would disperse the seed of the Gospel in the inmost parts of Britain, where never any Teacher had gone before. Upon which promise, by command of the same Pope, he was consecrated Bishop by Asterius Bishop of Genua. Ethelwerd. in Chron. His coming into Britain to preach the Gospel to the Westsaxons happened, (saith Ethelwerd) six years after the same King Kinegils his fight against Penda King of the Mercians at Cirencester; which fight we recounted in the year of Grace six hundred twenty nine. 2. This Apostolic Mission of S. Birinus our Lord approved by a Divine Miracle. Which because it powerfully manifests the Faith preached by him to have been Orthodox, and ancient grave Authors have attested it, insomuch as even john Fox after he had related it, Fox Acts and Mon. adds, Of this there are so many Witnesses who constantly avow it, that it is to me a great wonder, I will not doubt to give the Narration of it from Baronius, who citys for it William of Malmsbury, Huntingdom, Florentius, Matthew of Westminster, etc. Baron. hîc. 3. I have thought expedient, saith he, to describe here out of the Acts of S. Birinus a wonderful Miracle beseeming an Apostolic man, which is omitted by S. Beda. It was thus. The Holy man being arrived to the shore of the British Sea, and ready to take ship celebrated the Divine Mysteries, offering to God the Sacrifice of the Saving Host, as a Viaticum for himself and followers. After which, the season being proper, he was hastily urged to enter the ship: and the wind serving them they sailed speedily, when on the sudden Birinus called to mind that he had lost a thing infinitely precious to him, which by the urging haste of the Seamen having his mind other ways busied, he had left behind him at land. For Pope Honorius had bestowed on him a Pall, or Corporal, upon which he consecrated the Body of our Lord, and afterward used to wrap in it a particle of the said Sacred Body, which he hung about his neck, and always carried with him: but when he celebrated Mass, he was wont to lay it by him upon the Altar. Armed therefore with Faith, he by Divine inspiration went down from the ship into the Sea and walked securely upon it to the shore. Where finding what he had left behind, he took it and in like manner returned to the ship: Which he found standing still immovable, whereas a little before he had left it sailing extreme swiftly. When he was entered into the ship, not one drop of water appeared on his clothes: Which the Mariners seeing, kneeled before him and worshipped him as a God: and many of them by his preaching were converted to the Faith of Christ. 4. This custom of carrying with them the Consecrated Body of our Lord was practised from the beginning of the Church, many proofs whereof are in Tertullian, S. Cyprian, S. Ambrose writing of his Brother Satyrus, S. Basile, Id. ibid. etc. Which pious custom. saith Baronius, as the fervour of Religion introduced, so Religion as holy hath in latter times forbidden it. Formerly a firm Faith incited to the doing that which Reverence afterward dissuaded. In both cases Gods faithful people deserve commendation: as we read both the confidence and the modesty of the Apostles praised in the Gospel, both when, they were sorrowful to want our Lord's presence for a moment, and likewise when S. Peter desired his absence, saying, Lord, go from me for I am a sinful man. 5. S. Birinus being thus arrived in Britain, with an intention to visit the inmost rudest parts of the Island, according to his promise to Pope Honorius, he found at his landing so full a harvest, that, as William of Malmsbury says, he thought it a folly to go any further, or to seek out sick men whom he should cure, when as in the place where he already was, there were not any sound. Thus it happened to S. Birinus, as it had formerly to S. Augustin, who being sent to the Deiri in the North, stayed at the very entrance into the Island in the South. He has notwithstanding found a more favourable esteem among Protestant Writers then S. Augustin did, thought both taught the same Doctrine: For B. Godwin calls him a man of great zeal and devotion: Godwin. in Catal. Camden in Dobu●. and Camden says he was illustrious for his Sanctity even to a miracle, etc. 6. At his first coming, S. Birinus addressed himself to King Kinegils: to whom he with a modest boldness expounded the Sum of the Christian Faith, which he was come so far to preach for his salvation. The Doctrines of Christianity were not now become strange even among the Pagans in Britain: But withal it fell out very happily that at the same time the most virtuous and Victorious King of the Northumber's Oswald (as S. Beda styles him) was then present at the West-Saxon Court, being come thither to demand King Kinegils his daughter for his wife. This pious King gave his royal testimony to the Truth of the Doctrine preached by S. Birinus, which was suitable to that received in the whole kingdom of the Northumber's: And this he did so effectually, that King Kinegils submitted his judgement to the King and Bishop, desiring to be conducted to the gate which opens into Heaven. Hereupon he was sufficiently catechised, and after that admitted to Baptism: in which by a pious commerce King Oswald became Spiritual Father to him whose daughter he presently after married. 7. The King being thus converted, the whole Province generally followed his example: for, according to S. Birinus his Acts, the people hastened in great troops to hear the H. Bishop preach, 〈…〉 Brin. and with their hearts humbly embraced the Doctrine taught by him. And no wonder: for besides the sanctity and innocence of the Preacher, God was present with him to confirm his Doctrine by Miracles. One particularly is recounted in the said Acts after this manner: Id. There was in the Province a certain ancient Woman who a long time had been deprived both of her sight and hearing: To her it was suggested by revelation that she▪ should repair to the Holy Bishop for her cure. She delayed not therefore, but took with her a Guide to conduct her. The Bishop therefore seeing the woman's piety, immediately made the sign of the Cross upon her eyes and ears, whereupon both her sight and hearing were restored to her. 〈◊〉 l. 3 c 7. 8. The Christian Faith being thus spread in that Kingdom, both the Kings, saith S. Beda, assigned to the Holy Bishop the City called Dorinca, to be his Episcopal See: Where several Churches were erected and consecrated, and great multitudes gained to Christ: after which he went to our Lord. This City Dorinca is the same which is now called Dorchester, not the principal town of Dorsetshire, but another of that name seated near Oxford: Which at this time belonged to the Westsaxons, but afterward passed to the Mercians. 9 This Holy Bishop not being by profession a Monk, instituted in his Church at Dorchester a Community of Canons, Ap. Bed. l. 1. c. 27. who lived in a kind of Regular Observance, and according to S. Gregory's directions, imitated the Institut of the Primitive Church during the Apostles times, wherein not any of them esteemed that which he possessed to be his own, but they had all things common. In the said Church this Holy Bishop and seven and twenty of his Successors continued the space of four hundred fifty seven years. 10. Fifteen years S. Birinus laboured with great fruit in cultivating this our Lords vineyard: and at last in the year of Grace six hundred and fifty received his reward, on the third of December, Marty. Angl. 3. Decemb. on which day he is commemorated in our martyrologue. He was buried, saith S. Beda, in the same City (o● Dorchester:) and several years after his sacred Body was translated into the City of Winchester by Head Bishop of the same City, Bed. l. 3. c. 7. and reposed in the Church of the Blessed Apostles S. Peter and S. Paul. 11. This passage of S. Beda was cause of many troubles in ages following, insomuch as the See Apostolic was oft appealed unto to decide the Controversy raised between the two Churches, which contended earnestly whether of them were possessors of his Relics. The sum of which controversy though happening in a far remote age, yet pertinent to the present subject, I will here deliver, that I may show the esteem which the Monuments of our Holy Ancestors deserve at our hands. 12. S Birinus, as hath been said, instituted in his Church of Dorchester a College of Canons Regulars, Act▪ S Birini ap. Capgrav. which lived in a Community under a certain Rule: Which College in process of time was seized upon by other Canons, called Seculars, who dividing the revenues among themselves, each of them lived and enjoyed separately his portion. But in the Reign of King Steven, by the procurement of Alexander Bishop of the Diocese the Regulars were restored. These men bearing a great respect and devotion to thei● Prime Patron, and Founder, whose Body they were persuaded still remained among them, by Letters demanded leave of the Pope to place his Relics more decently and to adorn his Monument. Hereupon the Pope (Hono●ius the third) wrote to Steven Langton then Archbishop of Canterbury and Cardinal to examine all things well, and accordingly proceed in satisfying the said Canons: The Archbishop committed the affair to the diligence and prudence of the Archdeacon. 13. Then broke out the pious contention between the Monks of Winchester and Canons of Dorchester. Those of Winchester placed the sum of their cause in the testimony of Saint Beda. But they of Dorchester produced several witnesses, and among the rest a certain Canon who deposed up on Oath that a former Canon called William in his hearing oft protested that by Vision in sleep a certain man appearing to him had commanded him to search such a sepulchre in the Church of Dorchester before the Altar of the Holy Cross, and that there he should find the Body of S. Birinus. Whereupon search having been made by the Abbot's permission, and in his presence together with the Canons, they found a Bishop's Body entire, with two stoles and other Episcopal ornaments, of a red coloured silk: together with a Cross of metal upon his breast, and a Chalice a little below it. 14. Moreover in further confirmation they added proofs of several miracles: as of a certain young man deaf and dumb cured there: who affirmed that he was commanded in a vision to repair to that. And being cured at the Sepulchre of S. Birinus, he spoke in the English tongue. Whereupon one of the Canons said in a jesting manner, He who taught thee to speak was no Courtier, otherwise he would have taught thee a better language. And three days after he spoke perfectly both in French and English. Other Miracles also were alleged, as of a blind man receiving sight; a leper cleansed; and two dead persons restored to life, etc. 15. As to the testimony alleged from S. Beda, the Abbot answered, That Historians do not relate all things from their own sight, but oft by hear-say: Therefore S. Beda might have been misinformed: and for a proof that he was so, the Abbot acknowledged that the Body of a certain Bishop called Bertinus, the tenth from S. Birinus, had been translated to Winchester: Which body had been buried in a corner of the Church near the door: a place unfit for the Prime Patron of the See. He added, that after the Invention of Saint Birinus his Body a certain Anchoret a holy man named Matthew, living at Haliwell near Oxford, heard a certain voice saying to him, Birinus under the pavement, Bertinus behind the door. He concluded, that since many Miracles were wrought at Dorchester; and not any at Winchester, this was a certain proof that the Sacred Body had not been translated. 16. Notwithstanding all which allegations, yet would not the archdeacon presume to pronounce sentence in favour of the Canons: but sent a particular relation of all the Acts to the Pope: Who in a Second Letter expressed so much deference to the single authority of S. Beda, that he would not determine the Controversy: but gave order for another Search to be made in the Church of Winchester, and an enquiry whether any like Miracles had been wrought there by the same Saint's Intercession demanded by devout persons, etc. But what proceedings were further made in the matter, and whether the Controversy were decided, does not appear in any of our Authors. Probably permission was given to both Churches to show honour to the Saint: since it was likely, and very ordinary in such Translations, to divide the Relics. V. CHAP. A. D. 636. V. CHAP. 1.2. etc. Sigebert after his exile, King of the East-Angles. 5.6. etc. He sends for Felix to convert his Kingdom: who is made Bishop of the East-Angles: His Piety, etc. 10. Quichelm King of the West Saxons baptised: and dies. 1. THE year of our Lord six hundred thirty six, as it was mournful to the Eastern Church, for than did the Saracens possess themselves of the Holy City Jerusalem. A. D. 636. So was it joyful & happy to the Kingdom of the East-Angles in Britain, who were then again converted to the Christian Faith, and held it more constantly than they had done in the days of King Redwald or his Son Erpenwald: For now Sigebert deservedly surnamed Pious, reigned there, to whom that Kingdom was beholding for learning, and the Province for the Christian Faith: Who after a Monastical profession was assumed to the Royal Purple, and that purple adorned with Martyrdom. 2. This Sigebert was not, as Pits supposes, a Son of King Redwald, but only a half Brother to Erpenwald by the Mother, as William of Malmsbury testifies: And being very gracious among the Subjects for his virtues in the Reign of Redwald, was commanded (as heretofore Edwin had been) to depart the Court, lest his eminent probity and endowments should prove prejudicial to Erpenwald heir to the Crown. 3. Sigebert being thus through envy expelled the Court, left the Prrvince and Island also, and sailed into France, where civility, learning and Religion flourished. He had not yet given up his name to Christ: but he was naturally of so good a disposition, that any thing that was good would easily make an impression in his mind. To qualify the anguish and tediousness of his banishment, he gave himself to the study of human learning, and by inquisition into Natural causes, he was lead to the knowledge of the First supreme Cause. 4. His most frequent conversation was with learned men: among which the most eminent were Desiderius Bishop of Cahors, as appears, saith Pits by mutual Letters between them still extant in the Monastery of Saint Gall among the Swissers: and Felix a Burgundian Priest, who afterward became the Apostle of his Country the East-Angles. By discourse with these learned and pious men he quickly perceived the vanity of Idols and Pagan Rites, how unproffitable and noxious to men's souls were the Gods worshipped by Heathens and how impossible it was that there should be more than one Eternal Omnipotent God, Governor of the world. This foundation laid in his mind, easily prepared it to admit the Light of the Gospel, which once kindled, was never after extinguished. He received Baptism from the said Felix, styled in his Life a Bishop: who thereby gave him a Title to a far better Kingdom. 5. In the mean time King Erpenwald died, having been slain by one of his Pagan Noblemen, at the Instigation of Penda the cruel King of the Mercians, as hath been said. After whose death Sigebert succeeded in the kingdom. Who assoon as he was King made it his prime care to introduce among his subjects the Christian Faith and civility of the French: For which purpose he called out of France his Spiritual Father Felix the Burgundian: Who coming into Britain, first addressed himself to Honorius Archbishop of Canterbury, Antiquit. Brit. in 〈◊〉 by whom he was sent to preach the Gospel to the East-Angles. Bornwell Parker says that Honorius first consecrated him Bishop, and then directed him in that Mission: But the Author of his life affirms that he was a Bishop before his coming: So that the reason why at his first coming he addressed himself to the Archbishop was, because not having received his Mission immediately from the See Apostolic, he could not according to the Laws of the Church exercise jurisdiction within the Archbishops Province without his permission. Now if any one shall object the coming of Aidan out of the Monastery of Hylas without expecting orders either from within or without the Island, Saint Beda will solve the difficulty by declaring, that the said Isle of Hie, or jona, did always enjoy for its governor an Abbot, Bed. l. 3. c. 15. who was a Priest, to whose jurisdiction that whole Province, and even Bishops themselves were subject: the like example being no where else to be found: But the reason of it was, because the first Apostolic Teacher of that Nation was not a Bishop, but only a Priest and Monk. 6. Felix now Bishop of the East-Angles went to Sigebert, by whom he was received with great honour, and had assigned him for the See of his Bishopric, saith Saint Beda, the City called Dummoc situated in the Province of the Iceni, or Suffolk. It is now called Dunwich (saith Camden: Camd. in Suffolk. ) the greatest part whereof is swallowed by the Sea, and almost reduced to a solitude: the Episcopal See many ages since having been transferred. At first it alone exercised the whole jurisdiction over the Kingdom of the East-Angles: But Bisus the fourth Bishop from Saint Felix, growing old and sickly, and uncapable to manage so large a Province, divided it into two Dioceses, constituting the other Episcopal See at North-Elmholm, now a small town. Bed. ib. 7. The desire which Saint Felix had to serve our Lord in that Employment wanted not good success, saith Saint Beda: for his labours produced manifold fruits in that Nation. For according to the happy omen of his name, he reduced the whole Province from its former infelicity and iniquity to the true Faith, to the works of Christian justice, and the rewards of eternal Felicity. And as King Oswald assisted Saint Aidan by interpreting his speeches into a more intelligible language: So did King Sigebert to Saint Felix being a stranger in the country. Huntingd. l. 3 For Huntingdon writes, that Sigebert the Successor and Brother of Erpwald was a most Christian King, and together with Felix the Bishop brought others to Christianity. 8. The same King, whom S. Beda calls a most learned and most Christian Prince, as by his example and command he lead his subjects to the true Faith and works of justice: So to establish the same Faith more firmly, he built Churches, adorned Altars, reverenced the Clergy and those who professed a more severe Christian austerity of life. Besides the Church belonging to the Episcopal See, he erected another at a town called Babingley, where Felix first entered that Province, and a third a place called Sharnburn: Thus writes Camden. Bed. l. 3. c. ●8. 9 Moreover remembering the inconstancy of his subjects, who had more than once deserted the Christian Profession, the pious King Sigebert, saith Saint Beda, desirous to imitate the good orders which he had seen practised in France, instituted a School for the instructing of children: Wherein he was assisted by his Bishop Felix, who appointed Teachers and Masters according to the manner of Kent. And though Saint Beda mentions a School in the singular number only, which some interpret to be understood of the University of Cambridge: Notwithstanding our other ancient Historians affirm, Malmsbur. de Pontif. l. 2. Id. de Reg. c. 5 ●oril●g. hic. Huntingd. l. 3. lo stow. Huntingd. tyb. 3. Florent. Wigorn. hic. that S. Felix instituted Schools in several opportune places, and by little and little reformed the barbarousness of the Nation by introducing the civility of the Latin tongue. Which was a benefit much to be celebrated, to bring a people formerly rude and fanatic to taste the sweetness of human literature. This is the testimony of William of Malmsbury, in which Florilegus and Huntingdon do join. And our modern Writers do more particularly affirm that at this time a School for the instructing young children was erected at Flixton, a Town which took its name from Saint Felix. 10. This same year Quichelm the Son of Kinegils, and partner with him in the Kingdom of the Westsaxons, followed the example of his Father in embracing the Christian Faith, and receiving the Sacrament of Baptism: but went before him to receive the crown of his Faith and innocence, for he died the same year, saith Huntingdon, and Florentius of Worcester: who adds, that he was baptised by Saint Birinus in the City Dorice, by which he seems to understand Dorchester the Episcopal See of S. Birinus. A. D. 637. 11. King Oswald likewise the same year married Kineburga daughter to Kinegils: by whom the year following he had a Son called Ethelwald. VI CH. VI CHAP. 1.2. etc. The Gests of S. Fursey. 5.6. etc. His wonderful Visions. 11.12. He builds a Monastery in Essex: which he recommends to his Brother. 13. He goes into France: where he dies: His Memory celebrated at Peronne. A. D. 637. 1. IN the year of Grace six hundred thirty seven Saint Felix Bishop of Dunwich received great comfort and assistance in his Apostolic labours by the arrival of a stranger out of Ireland. This was Saint Fursey, who having spent many years in preaching the Gospel in his own country, Vsser. in Ind. Chron. came this year into Britain, saith Bishop Vsher. Bed. l. 3. c. 19 2. Saint Beda relates the same more expressly, saying: Whilst Sigebert as yet held the reins of the Government in his hand, there came out of Ireland a holy man, named Fursey, illustrious both for his teaching and piety: who was desirous to spend the remainder of his life in a strange country, wheresoever he could find opportunity, the more perfectly to serve our Lord. This devout man coming into the Province of the East-Angles, was honourably received by the said King: and there he executed his usual employment of preaching, by which joined with his virtuous example he converted many Infidels to the Faith, and likewise strengthened in the same Faith and Love of Christ many who before believed. 3. Supposing it may be for the Readers edification, I will not neglect to set down here at large some of those wonderful visions which in an Excess of mind our Lord revealed to him concerning the state of souls after death: Id. ibid. Which visions, saith Saint Beda, he himself would sometimes declare, but only to such as out of a desire of compunction asked him. Id. ibid. 4. This holy man, saith the same Author, was descended from a most Noble family among the (Irish) Scots: but was much more Noble for the virtues of his mind, than his blood. From his very childhood he carefully gave himself to reading holy Books, and practising Religious austerities: and, which most became God's Saints, whatsoever good things he learned by reading, he was solicitous to express in his practice. 5. To be brief, in process of time he built himself a Monastery to the end he might more freely and without interruption attend to heavenly meditations. Where on a certain time falling into an infirmity he was rapt from his body, and in that Ecstasy, which continued from Evening to Cockcrowing, he was favoured with the sight of troops of Angels, and the hearing the Hymns of Praises which they sung to our Lord. And among other particulars he was wont to relate how he heard them distinctly to chant these verses of the Psalm, The Saints shall go from virtue to virtue: And again, The God of Gods shall be seen in Zion. 6. Three days after being again in an Ecstasy he saw yet more glorious apparitions of Angels, and heard Divine laud's sung by them more solemnly: Moreover there were discovered to him very earnest contentions of Wicked Spirits, who by many accusations of a certain Sinner lately dead endeavoured to stop his passage to heaven, but by reason the Holy Angels protected him, they could not effect their desire. 7. Now if any one desires to be more accuratly informed in all these particulars, touching the malicious subtlety with which the Devils laid to the Man's charge all his actions, idle words, and even his very thoughts, as if they had them written in a Book; as likewise several others, some joyful, others sad which he learned from the Angels and glorified Saints which he saw among them, let him read the Book of this Saint's life, and I doubt not he will receive thereby much spiritual edification. Amongst all which I will select one passage to put in this History, from which many may receive profit. 8. On a certain time being elevated in Spirit, he was commanded by the Angels which conducted him, to look down upon the Earth: whereupon bowing his eyes down ward, he saw as it were a dark valley under him in a very low bottom. He saw likewise in the air four fires, not much distant from one another. And ask the Angels, what fires those were, he was told that those were the fires which now inflamed the world and would in the end consume it. The first was the fire of Lying, when we do not perform what we promised in Baptism, to renounce Satan and all his works. The second was the fire of Covetousness, when we prefer worldly riches before the love of heaven. The third was the fire of Dissension, when we are not afraid to offend our neighbours, even for things of no moment. The fourth was the fire of Iniquity, when we make no conscience to rob or cousin those who are weaker than ourselves. Now these four fires increasing by little, at last joined together, and became an immense flame. And when they approached near them, Fursey was afraid, and said to the Angel, Sir, behold the flames come close to us. But the Angel answered, Fear not, for since thou didst not kindle this fire, it will not burn thee. For though this flame seems to thee great and terrible, yet it tries every one according to his Merits, so that the concupiscence which is in any one shall burn in this fire. For accordingly as every one being in the body, is inflamed by unlawful pleasure, so being loosed from his body shall he burn by condign torment. Then he saw one of the three Angels which in both these visions had been his conductours, go before the other, and divide the flame: and the other two flying on each side of him, which defended him from the danger of the fire. He saw likewise many Devils flying through the fire, and kindling war against the just. These malign Spirits pursued him likewise with accusations, but the good Angels defended him: And after this he saw greater numbers of blessed Spirits, among which some were of his own Nation, Priests, who had well discharged their Office, as he had heard by report: By these he was informed of many things, very profitable both to himself, and all who are willing to attend to them. When they had finished their speeches, and were returned to Heaven with the rest of the Angels, there remained only with Saint Fursey the three Angels mentioned before, who were to restore him to his body. And when he came close to the foresaid great fire, one of the Angels divided it as before. But when the Man of God was come to a door which stood open among the flames, the unclean Spirits snatching up one of those whom they were tormenting in the flames, and casting him against him touched him, and burned his shoulder and one of his cheeks. He knew the man, and remembered how when he was ready to die he had received of him a garment: But the Angel laying hold of him cast him back into the fire. But the Devil answered, Do not cast him back, since you have once received him: For as you have taken the goods belonging to a Sinner, so you must be partakers of his punishment. But the Angel replied, He took not that out of covetousness, but for saving the man's soul. After this the burning ceased, and the Angel turning himself to Saint Fursey said, The fire that thou hast kindled has now burnt thee: For if thou hadst not received money from this man who is dead in his sins, thou hadst not tasted of his torments. Many other discourses he made, giving him wholesome instructions how he should deal with such as repent at their death. 9 Saint Fursey being afterward restored to his body, carried visibly in his shoulder and cheek all his life time the marks of the burning which he had suffered in his soul, etc. There remains alive to this day an ancient Monk of our Monastery, who is wont to tell us that a man of great integrity and veracity assured him, that he saw Saint Fursey himself in the Province of the East-Angles, and from his own mouth heard him relate his Visions: Adding, that it was in the time of a very sharp frosty winter, and yet the Holy man wearing only a single sleight garment whilst he related these things, yet partly by the extreme fear, and sometimes great pleasure and sweetness which the memory of past occurrents produced in him, he was all on a sweat, as if it had been in the heat of summer. 10. This is the Narration of Saint Beda touching the visions of Saint Fursey, which for the authority of the relatour; was not to be omitted: Magdeb. venture 7. f. 510. Though I am not ignorant that our Protestant Centuriators of Magdeburg confidently pronounce all such Stories ridiculous, and Saint Beda for relating them, a man full of Superstitions, etc. 11. As touching the other Gests of this Holy man, Bed l. 3. c. 19 the same Saint Beda writes that King S●gebert bestowed on him a place for a Monastery, which he built with speed, and having replenished it with Monks, instituted in it Regular Disciplines. The said Monastery was erected in a certain Castle called Cnobberbury, or City of Cnober, seated in a very pleasant place near the Sea and encompassed with woods. Which the succeeding King of that Province Anna, and his Nobles adorned with magnificent Gifts and buildings It is at this day called Burgh-castell in Suffolk, Camn●n in Suffolk. where the Rivers Garien and Waveney mingle waters. 12. After this having well settled his Monastery, Bed. l. 3. c. 19 he was desirous to abandon all secular cares, even of the Monastery itself: and therefore committed the charge of it to his Brother Foilan, and to Gobban and Dicul Priests: so being freed from all solicitudes he intended to spend the remainder of his life in an Anachoreticall conversation He had another Brother named Vitan, who from a Cenobiticall life was become an Hermit. To him therefore he went alone, and with him lived a year in labours, continence and Prayer. But troubles arising in the Province by the invasion of the Pagan King of the Mercians (of which we shall speak in the proper place) and foreseeing the danger imminent over his Monastery, he sailed into France, where he was respectfully received by the French King Clodouéus and Helconwaldus a Patrician, and built a Monastery in the place called Latiniac: And not long after being surprised with sickness he piously ended his life. 13. His Memory is celebrated in the Gallican martyrologue on the sixteenth of january: Martyrolog. Gallic. 16. januar. Where he is said to have been Son to a Prince in Ireland named Philtan: and that desirous to serve God with freedom, he passed first into Britain, and after into France, where he built the Monastery of Latiniac: and in his way to a place where he intended to build another Monastery, he fell sick of the infirmity whereof he died. In his sickness he was visited by the King, by Erchenald the More of his Palace and other Courtiers, to whom he gave excellent exhortations touching Eternal life: and after some day● of sickness which he bore with admirable patience, full of merits, in the midst of his prayers he went to enjoy the same life of which he had discoursed. A. D. 638. His Sacred Body was buried in the Monastery of Peronne: and four years after was found entirely free from the least corruption by the Holy Bishops S. Eligius of Noyon, and S. Aubert Bishop of Arras: who with very great honour laid it where it now remains in wonderful veneration, and fully rewards the inhabitants devotion by the continual protection which they receive from it. 14. What special Monastical Institut he professed, Vsser in Primord. f. 919. does not appear. B. Usher mentions four several Rules in practice among the Irish, written in the language of that country, but so ancient that it cannot be understood in this age, all which like small Rivulets flowed from S. Patrick as the fountain. The first was the Rule of the Monks of S. Columba: the second, of Comgal Abbot of Banch●r: the third of Carthag the famous Abbot of Bathen, and first Bishop of Lismore: and the fourth of S. Albeus, Archbishop of Imelac (or Emely.) It is probable that one of these Rules S. Fursey brought with him out of Ireland: but whether in Britain or France he assumed the Rule of S. Benedict, cannot certainly be defined. VII. CH. VII. CHAP. 1.2. King Sigebert becomes a Monk. 3. The Southern Scots in Ireland are corrected in the Observation of Easter: But the Northern become more obstinate. A. D. 638. 1. THE year of Grace six hundred thirty eight afforded an example of Horoicall humility and contempt of the world, which had hitherto never been practised in God's Church, but was afterward frequently imitated: which was that a King not forced thereto by any calamity, freely abandoned his throne to enclose himself in a Monastery, there to be subject to the will of a poor stranger, deprived of all things that might please sense, mortified with continual abstinence, frequent fasts, watching, cilices and scarce ever interrupted devotion: All which he cheerfully underwent that he might more securely provide for another kingdom after this life. 2. This was Sigebert King of the East-Angles, who, Bed. l. 3. c. 19 saith S. Beda, became so zealous a lover of a heavenly kingdom, that at last abandoning all affairs of his temporal Kingdom, which he commended to his Kinsman Egric, who before held a part of it, he entered a Monastery which he before had built, and receiving the Tonsure, made it his only care afterward to contend for an eternal kingdom. The Monastery wherein he enclosed himself was the same which S. Fursey at the King's charges had taken the care of building: and no doubt it was by the same Saint's encouragement that he undertook a design so strange and unexpected. Within four years we shall see him forced to leave his solitude to change his Monastical Cowl for the glorious robes of a Martyr. A. D. 3. This year the Southern Scots inhabiting Ireland, who, corrected by Pope Honorius, now kept the Canonical day of Easter, wrote Letters to the same Pope, accusing their Northern Countrymen of obstinacy in their erroneous practice, and moreover of reviving the poisonous Doctrine of Pelagius. To these Letters an answer came the year following from jobn the fourth of that name, A. D. 639. elected Pope: For in the mean time both Honorius and his Successor Severinus died. In which answer, recorded by S. Beda, we read that the said Northern Scots, according to the perverse humour of disobedient Spirits began now to renew the formal Heresy of the Quartodecimani, celebrating Easter with the jews on the fourteenth day of the Moon. Bed. ●b. This Heresy, says S. Beda, now newly rose up among them, and did not infect the whole Nation, but some particular persons among thus. And the like may be affirmed of the Pelagian Heresy: However, certain it is that the Saxon Churches were free from these. VIII. CHAP. VIII. CH. 1. Ercombert King of Kent. 2.3. etc. His Sister S. Eanswitha a Holy Abbess: Her Gests. 8.9.10. K. Ercombert by a Law commands the Observation of Lent. 1. IN the year of our Lord's Incarnation six hundred and forty, A. D. 640. Bed. l. 3. c 8. saith S. Beda, Eadbald King of Kent passed out of this life, and left the government of the Kingdom to his Son Earcombert: which be managed most worthily the space of four and twenty years, and some months. 2. King Eadbald had married Emma daughter of Theodobert King of Austrasia, by whom he had two sons, Ermenred and Ercombert, and one daughter called Eanswitha. His eldest son Ermenred died before his Father, leaving behind him a most holy offspring, two sons, Ethelred and Ethelbert, both crowned with Martyrdom: and two daughters, Domnena or Ermenberga, and Ermengita. 3. But among all these the most eminent for sanctity was S. Eanswitha daughter of King Eadbald, whose Memory is celebrated in our martyrologue, Ap. Capgrav. in E●nswi●●. and who died this same year with her Father. From her infancy she renounced secular pomps, being desirous to serve God in solitude. But her Father had an intention to marry her to one of the Princes of the Northumber's: to which marriage she with as much constancy, as might become a tender Virgin, opposed herself, and by her discreet reasons obtained of her Father that she might ever be a Virgin, consecrated to her heavenly Spouse. Whose heavenly conversation that she might more freely enjoy, A. D. 641. her Father gave her a town in Kent called Folkston, adjoining to the Sea: Where she built a Monastery, very acceptable to God as did appear by a wonderful accident, which may be read in her Life in Capgrave. 4. Her Example moved great numbers of devout Virgins in Kent to imitate her, and to be companions with her in her spiritual Employment. One principal Act of her Devotion was daily to give thanks to God for the Late immortal blessing by him conferred on the English in her Grandfather's days, Harps. sac. 7 c. 10. in discovering to them the heavenly light of his Gospel. 5. These Sacred Virgins found only one incommodity in this their happy retirement, Ap. Capgrav. 〈◊〉 sap. which was a penury of sweet water: For the Monastery being seated on the top of the high rocks, the water necessary for their daily uses was with great labour to be brought from a spring a good way distant. The Holy Virgin was sensible of this inconvenience: and after she had by prayer solicited our Lord, she went to the fountain more than a mile remote from the Monastery, and striking the Water with a Staff, commanded it to follow her. The deaf Element heard and obeyed the Sacred Virgin's voice, and against the inclination of Nature followed her steps, till overcoming all the difficulties of the passage, it mounted up to the Monastery, where it abundantly served all their uses. One particular more increased the admiration of the event: For this little rivulet in the way being to pass through a pool, flowed notwithstanding pure and free from all mixture. 6. After several years innocently and chastely spent in the Office of Abbess, she was at last seized with a languishing infirmity, during which the flame of her love to her Eternal Spouse increased, and at last on the last of August she was called to his embraces: though in our martyrologue her Memory is celebrated the twelfth of September. Marty. Angl. 12. Sept. Her Body was deposed in the said Monastery, where it was held in great veneration, till the Sea breaking in forced them to remove it to the Church of the adjoining Town Folkston consecrated to S. Peter, but which now is called by the name of S. Eanswitha. 7. The Monastery is in ancient Writings called the Monastery of Black Nuns, no doubt from the colour of the habits worn by S. Eanswitha and her companions. Which argues that she received her Veil, either from the Archbishop Honorius, or some of the Roman Monks of the Order of Saint Benedict. 8. As for her Brother Ercombert now King of Kent, he began his reign more prosperously than his Father Eadbald had done: A. D. 641. Malmsbur. de Reg. l. 1. c. 1. being illustrious for his devotion to God, and piety to his country. For whereas his Grandfather and Father had professed Christian Religion without forbidding Idolatry and destroying Idols; he esteemed it misbecoming his Kingly devotion to suffer those Marks of impiety to remain, which his Predecessors had only condemned in their private judgement. Therefore all the Chappells of the Heathen Gods he cast down to the ground, that not any footstep of former superstition might remain to posterity. This he did by the suggestions of his most virtuous and pious Queen Saint Sexburga, daughter to Anna King of the East-Angles. 9 Moreover, saith S. Beda, he by Royal authority commanded the Fast of forty days in Lent to be strictly observed: Bed. l. 3. c. 8 Which Law least it should be exposed to contempt, he ordained condign punishments against all transgressors. And thus he taught his Nation, too much addicted to gluttony, to accustom themselves to sobriety and temperance. But from hence Sir Henry Spelman unduly collects, that the Fast of Lent was not hitherto observed by the English. Spelm. tom. 1. Concil. f. 143. On the Contrary, the observation of Lent is as ancient as Christianity itself. We celebrate the Fast of forty days, saith S. Hierom, according to the Tradition of the Apostles, H●eron. Epist. 51. once a year, in a season congruous to us. And S. Basile speaking of his own age long before this, saith, Now this holy Fast is more perfectly observed, Basil Homil. de Land. jein. since the commendation of it is taught through the whole world: For there is neither Island nor continent, neither City nor Nation, how remote soever, to which the ordinance of observing Lent is not arrived. That therefore which before was established by an Ecclesiastical Law, King Ercombert by his Royal authority commanded to be observed by his Subjects, and those who would pretermitt it out of their feeble love to virtue, he terrified with a denunciation of temporal punishments. 10. But how sacred and unviolable the Observation of the Quadragesimal Fast was not only in Kent, but through the whole Saxon-Heptarchy in the following age, is manifest from the ancient English-Saxon Laws, which the same Sir Henry Spelman has published in the Saxon character: among which this is the thirty seaventh Chapter viz, Ap. Spelm. tom. 1. f. 612. The time of Lent ought to be kept with very strict observance, so that during that whole time, except on Sundays which are exempted from abstinence, fasting must not be dissolved. For those days are the Tenth of our whole year, which therefore we must pass with great devotion and Sanctity. In them therefore no occasion must be taken to dissolve our fast, which in other times may be permitted for charity's sake: But this is by no means allowed in the time of Lent. At other times fasting is left in each man's will and choice: But not to fast in Lent, is to transgress the Precept of God. Fasting at other times obtains a reward of abstinence: But in this whosoever does not fast, except sick persons and children, procures to himself a deserved punishment: for our Lord hath by Moses, by Elias, and by his own example consecrated those days to a Sacred Fast. A. D. 642. IX. CHAP. IX. CHAP. 1.2. King Sigebert and King Egric slain by King Penda. 3. Anna King of the East Angles: His holy Offspring A. D. 642. 1. THE year of Grace six hundred forty two was mournful to Britain, being stained with the Blood of two most pious Kings Sigebert and Oswald. Four years before this Sigebert having surrendered the Kingdom to his Cousin Egric, was retired into a Monastery. Now Egric during his short reign, had oft been vexed with the incursions of Penda King of the Mercians: but this year he invaded his country with a powerful army, which he was not able to resist. In this danger, by common advice it was decreed to call King Sigebert out of his solitude: For which purpose Messengers were sent to solicit him to prefer the common care of the Kingdom before his private Devotions: He earnestly opposed a good while this proposal, but at last, saith Saint Beda, Bed. l. 3. c. 18. even against his will they drew him from his Monastery to the Army: for they hoped that the presence of so Noble and Valiant a Prince would encourage the fainting soldiers, ready for fear to disband. Notwithstanding Sigebert mindful of his present profession, though he was encompassed with a Royal army, would not act the part of a soldier, nor carry in his hand any other thing besides a rod. 2 Thus unarmed, and with an intention to act the part of a General, only with his counsel and prayers, he proceeded to the Battle: Which was violently begun by Penda: in which Sigebert being prepared to receive, not give wounds, took no care to defend his own life: So that he became an easy Victim to the Enemy's cruelty. King Egric likewise was slain with him, and for a perishing Crown, received one that was immortal. How precious the death of Sigebert was, fight for Religion and his country, posterity showed by giving him the title of a Martyr: for with that dignity he is commemorated in our martyrologue on the seven and twentieth of September: Marty. Ang 2●. Septemb. but in the Gallican, on the seaventh of August. 3. The innocent blood of Sigebert and Egric watering this Eastern field, made it fruitfully bud with flowers of many royal virtues in his Successor, Id. Ib. which was Anna the Son of Any, of the Royal family, a Prince of admirable Virtue, and Father of a most glorious Offspring, saith S. Beda. Now Any was Son of Titullus, and brother of Redwald: so that Anna's succession being legal, was unquestioned by all, Never any Saxon King was blessed with such a progeny: His son Erconwald, afterward Bishop of London was for his Sanctity illustrious to the whole Church. His daughters were Queen Etheldreda, twice a wife, yet always a most chaste Virgin: Sexburga also a Queen: Ethelburga a most holy Virgin, and Abbess of Barking: Edilburga a Virgin likewise, and Abbess of Brigue: And lastly Withburga a chaste Virgin: All which are inscribed in our martyrologue with the Title of Saints, concerning each of which we shall hereafter treat in due place. With so many glorious Stars did this one good King Anna adorn the palace of our Heavenly King. X. CHAP. X. CHAP. 1.2. etc. King Oswald's Mercy and Piety. 5.6. His desire to die for his people. 7.8. His battle against Penda: and death. 1. KING Oswald yet remained alive, expecting the like end of his race. But before we conduct him to his death, A. D. 64●. it will be expedient, after the old Roman fashion▪ to adorn and crown the Sacrifice before its immolation, by declaring some of those many virtues which he showed both in living and dying. We said some thing before of his Piety to God, and munificence in his service. These sublime virtues were accom●panied with others regarding God's poorest servants, whose wants and incommodities he would not only supply, when they were in his view, but he would often be inquisitive to find out objects of his mercy and liberality. He never sent away from him any poor man empty-handed, Ap. Capgrav. in vit. Sanct. Oswald. but performed exactly that precept of our Lord, Give to every one who asks thee. Yea his liberality was so boundless, that he almost empoverished himself by supplying the indigence of the poor. 2. One Noble Example of this virtue is recorded by S. Beda, Bed. l. and generally all our Historians: which was this. On a certain Feast of our Lord's Resurrection the Holy Bishop Aidan and King Oswald dined together: when one of the King's servants coming in, told him that at the gate there stood a great multitude of beggars in great necessity. King Oswald glad of an occasion to exercise his Charity, stretched forth his hand and took up a silver dish full of meat, which he commanded the servant to distribute among those poor, not the meat only, but the dish, which for that purpose was to be broken in pieces. S. Aidan was much affected with so commendable an expression of piety in the King, and taking that hand which had given the Plate, said, Let this hand never be consumed which has so liberally distributed the Gifts of God. This prophetical benediction God heard, and approved with a great Miracle: For after the King's death, when all the rest of his body was dissolved into dust that hand remained entire both in the flesh and sinews for many ages, as shall be proved by many witnesses. Bed. l. 3. c. 6. 3. How acceptable these virtues were to Almighty God, he showed by heaping on him even great temporal prosperity. For, says Saint Beda, King Oswald together with the Nation governed by him was blessed not only with a sure hope of a heavenly Kingdom, unknown to his Ancestors: but moreover, by God's special assistance who made both heaven and earth, he increased his Dominion by the access of more Provinces, than any of his progenitors had enjoyed: For he not only united the Kingdoms of the Deiri and Bernicians, but had a supereminent power over the four Nations and Provinces of Britain, which were divided into four tongues, of the Britain's, Picts, Scots and English Id. ib. c. 12. 4. Yet did not the cares of so largean Empire withdraw his mind from a frequent conversation with God: On the contrary, the same Author writes that whilst he managed the government of so many Provinces, his chief solicitude and labours were how to obtain a celestial Kingdom. The general same gives that his frequent practice was to persist in his prayers from Morning Lawds to br●ad day: and that by reason of his almost continual custom of Praying and praising God, wheresoever he was sitting he would hold his hands on his knees, with his face looking up to heaven: and lastly that he ended his life in the midst of his Prayers. For being compassed on all sides with enemies and weapons, when he saw himself upon the point to be slain he prayed for the souls of his soldiers. And hence arose the Now common Proverb, God have mercy on their souls, said King Oswald when he was falling dead to the Earth. This expression of piety we English Catholics to this day owe to this good King: for though the general practice or the whole Church in all ages was to implore the Divine mercy for those who died in her Communion, yet this special form of expressing our Charity by saying, God have mercy ●n their souls, came from this most pious King, who in his last danger, as it were forgetting himself, became an intercessor for others. 5. Another eminent Example of the like Charity to others with neglect of himself, the same King formerly gave in the time of a wasting Pestilence. Ap. Capgravin vis. Sa●. 〈◊〉 Oswaldi. For being pierced to the soul with compassion, seeing such a world of funerals, he earnestly prayed to God, as King David had done, that he would spare his people, and turn the scourge against himself and his family. Which prayer Almighty God heard: for presently after the plague seized upon him, with such violence that he was brought to the utmost extremity. Lying thus a victim for the whole Nation, and inwardly joyful in hope that with his single death he should purchase a world of lives to others, he saw three persons of a stature more than human, who approached to his bed, and conversing together spoke many words full of comfort to him: A. D. 634. At last one of them said to him; O King, thy Prayers and resignation are acceptable to God: Thou art one of ours, for shortly thou shalt receive an immortal crown for thy Faith, Charity and Piety. But that time is not yet come: For God at the present gives thee both thine own, and thy subject's live●. Now thou art willing to die for them: Shortly thou shalt die far more happily a Martyr for God. Having said this, they disappeared leaving the King full of wonder: Who presently recovered his health, and after that; not any of his subjects died of the same infection. 6. The Author of his life adds, That the King was wont to relate to his Bishops, Ibid. that not only with his intellectual, but corporal eyes also he often saw Angelical Spirits in great splendour. By which visitations Divine love was much more kindled in his heart and a studious care to increase in all virtues. And because corporal purity doth frequently attend that of the mind, by the consent of his Queen Kineburga (daughter of Kinegils' King of the Westsaxons) he abstained from matrimonial conversation, knowing well how grateful to heavenly spirits is an aversion from carnal sensuality. 7. Thus happily did King Oswald proceed in his course to heaven, when that scourge of all good men Penda King of the Mercians, envying the progress of Christianity, and the glory of Oswald, became an instrument of exalting him to a heavenly Crown. For whilst King Oswald's thoughts were busied in advancing Ch●ists Kingdom, the said Tyrant made an impression into a Province belonging to him: to repel which, King Oswald with an army met him in a place by S. Beda called Macerfelth. Bed. l. 3. c. 9 8. It is not yet decided, in what Province that place of combat between these two Kings is seated. The inhabitants of Lancashire earnestly contend that King Oswald was slain near a well known village of theirs called Winwick, where they find a place to this day named Macerfelth, and allege likewise an ancient Inscription in the Church of Winwick importing the same. And their conjecture may seem to receive strength from this consideration, that the said Province certainly belonged to the Dominion of King Oswald, who was assaulted by Penda. 9 Notwithstanding Camden and others of our learned Writers do rather design the place of the Combat in the Western part of Shropshire, Camden. in. Cornavi. s. near the Kiver Morda, where there is a town from Oswald called Oswestre, ap. Capgrav. in●v●t. a●cti Oswaldi and by the Britain's, Oswalds-Crosse: And this agrees with what we read in Saint Oswalds' life, that the place of the Combat was near the confines of Armorick Wales, seven miles distant from Shrews bury, not full half a mile from King Offa's ditch dividing Wales from England, and Sixteen mile● from the Monastery of Wenlock. A. D. 642. In the field where the battle was fought a Church called the White Church was founded to the honour of Saint Oswald, near which arises a fresh spring which the Inhabitants call Saint Oswalds' fountain. 10. Now although Shropshire anciently belonged to the Kingdom of the Mercians, yet at this time it seems among other Provinces to have been a portion of King Oswalds' conquests. For the same Author relates, how Penda a little before this had been overcome and pu●t to flight by King Oswald, so that it seems that part of the Mercian kingdom was become an accession to that of the Northumber's. 11. The two armies therefore joining here, that of King Oswald could not sustain the fury of Penda, but after a short combat was forced either to seek safety by flight, or like devout Soldiers fight for God and his Church, by patient exposing themselves to purchase immortality. King Oswald seeing his Army dispersed, perceived that now the hour promised him by the Angels was come. Therefore he was not very solicitous to avoid his Enemy's weapons, but in the expression of William of Malmsbury, Malmsburg de R●g. l. 1. c. 3. having seen all his guards cut in pieces, though he had as it were a grove of iron weapons planted on his breast, yet neither the greivousnes of his wounds, nor the approach of death could hinder, or interrupt his devout Prayers to God for the salvation of his faithful subjects. Thus was this Blessed King slain, saith Saint Beda, in a place called in the English tongue Macerfelth, in the year of our Lord's Incarnation six hundred forty two, and the thirty eighth of his age, on the fifth day of August. 12. The barbarous Tyrant Penda was not satisfied with the death of his Enemy, but most cruelly raged against his dead body, which he cut in pieces, and caused his head and arms, divided from the trunk, to be hung up on three stakes, as a Trophy and monument of his Cruelty, and to be a terror to others. XI. CHAP. XI. CHAP. 1. 2. etc. King Oswi buries the Relics of his Brother S. Oswald. 5.6.7. The Incorruption of his hand: testified in several ages. 8. 9 etc. His other Relics where disposed: The great Veneration given to him: Churches built in his honour. 1. THE inhuman Tyrant Penda thought by his barbarous usage of the Holy King Oswald's liveles body to render him a spectacle of misery: but Almighty God showed himself more powerful to glorify him, than the Tyrant had been to dishonour him. For his Members had been for a whole years' space exposed to the injuries of rain and tempests, yet notwithstanding they preserved their former lineaments, lively freshness and comeliness. The head and left arm continued all that time hanging on the stakes, and the right arm was fallen into water: for no man durst take them away or show any regard to them, for fear of the Tyrant. 2. At last Oswy the Brother and Successor of King Oswald by a Divine Oracle was admonished to perform due respect to his Brothers torn Body, by bestowing an honourable burial on it. Therefore fearless of the Tyrant's rage or power, Bed. l. 3. c. 6. he gathered an Army, and marching into that Province he came to the place: Where taking out of the Water the right Arm, he enclosed it in a Silver Box, and reverently deposed it in the Church of S. Peter in a City then called Bebba from a Queen of that Name, now Bamburg. The lest arm likewise he laid there in a place separate from the other, as also the Body. And the whole Body, Malmsbur de Reg. l. 3. c. 6 saith William of Malmsbury, according to the course of Nature, was turned into dust: But the arms and hands, by divine power do remain incorrupt, as an Historian of great veracity affirms. 3. How long those Sacred Relics remained there, was to the said Author in certain. A report there is that a certain Monk of Peterborough perceiving great negligence in keeping that Treasure, stole away the right arm and Silver box, and deposed them in his own Monastery. Ingulph ad A D. 1●28 f. 891. Ingulphus a grave Writer confirms this Suspicion, for relating the cruel depopulations made by the Infidel Danes in that country, he declares how the Abbot and Convent there were forced to fly, who carried with him the Sacred Relics of the Holy Virgins Kineburga, and Kineswitha: and the Prior, says he, accompanied with some of his Brethren, taking the arm of S. Oswald King, fled with it to the Isle of Ely. 4. The benediction of S. Aidan (saying, Let this hand never be corrupted) was fullfilld, Bed. l. 3. c. 6. saith Beda, for when it was severed from the rest of the Body after the battle, it remains to this day incorrupt. Now what this learned and devout Historians relates of his own time, which was almost a hundred years after the death of S. Oswald: the succeeding Writers in following ages testify also with regard to their times: Malmsbur. de Reg. l. 1. c. 3. For William of Malmsbury, who wrote four hundred years after S. Beda, hath this Expression, I believe that the Truth of that Divine Oracle, He dispersed, he gave to the poor, his justice remains for ever, was fullfilld in King Oswald. For that royal right hand, which had bestowed so many Alm●, together with the arm, skin and sinews remains to this day fresh and incorrupt: but the rest of the Body, beside the bones, did not escape the common condition of mortality, but was dissolved into dust. This may seem strange to the Reader: but none has the impudence to dare to deny the Truth of this. 5. In the next age after lived Roger Hoveden, who was no Monk (this is added, because Protestant Writers impute such stories to the fiction of Monks) who writes thus, Ho●den part. 1. f. 403. In the City Bebba, seated on the top of a Mountain, is a beautiful Church, in which there is a precious box containing the right hand of the holy King Oswald, which remains uncorrupted. Floril. ad A. D. 644. After him lived Matthew of Westminster who gives this testimony, In the fight where King Oswald was slain, his right hand and arm was cut of, which to this day remains free from corruption. In the following age john Capgrave thus writes, Capgrav. in S. Oswalds. When King Os●ald was slain, his Arm was cut from his body which hitherto remains incorrupt. 6. Polydor Virgil, a secular Priest, in the next age recites the Prophetical speech of S. Aidan to King Oswald, Pab●●r. virg. l. 4. May this hand never perish: This, saith he, we may believe proceede● from Divine Inspiration: For the same hand always remained entire, though the body was consumed: which is still preserved in a decent box, and with great veneration deposed in the Church of S. Peter in the Royal City. Lastly Nicholas Harpsfeild a secular Priest likewise, Harpsf. sa● 7 c. 26. who wrote not long after, says yet more expressly, S. Aidan who then sat at Table, admiring this munificence of the King, prayed that a hand so liberal might never wither. Which Prayer to this our times did never want effect, etc. That munificent hand indeed did never wither: For what S. Beda and our following Historians affirmed to be true, each one in respect of his own age, our present age likewise hath confirmed. There are at this day alive Witnesses of great worth and veracity beyond all exception who have testified to me that themselves saw the same hand. 7. Now let the Reader judge whether such a chain of Tradition deserves not rather our assent, than the impudent charge of lying laid on all our Ancestors by the Centuriators of Magdeburg, who without any ground or suspicion from Antiquity impute forgery, Superstition, or what other crime they please to Writers, whose learning and piety has been approved and commended by the whole Church. 8. As for the other Relics of this holy King, his Sacred Head was deposed in the Monastery of Lindesfarn, which himself had lately founded for his Bishop S. Aidan. It was afterward removed from thence, and more decently buried with the Body of S. Cuthbert. And when the See of Lindesfarn was translated to Durham about the year of Grace one thousand and twenty, together with the Body of S. Cuthbert, the same Head was removed by Edmand Bishop of that See: for William of Malmsbury a hundred years after testifies, that the Head of S. Oswald, together with his arms was found there. 9 His other bones, together with the trunk of his body, Bed. l. 3. c. 11 saith S. Beda, were by the industry and devotion of Offrida wise to King Ethelred son of Oswi at this time King of the Northumber's, removed to the Monastery of Bardeney in Lincolnshire: Who likewise recounts how when the Monks refused to receive these Sacred relics out of an ancient hatred to his person, as a stranger and Enemy to the Mercians, by a Pillar of Light which all the night before stood over the Chariot in which these Holy Relics were exposed to the air, they earnestly begged that their Church might be honoured with them. And many other wonderful Miracles recounted by him, by William of Malmsbury and others, which God was pleased to work in several ages by the intercession of this holy King: all these may be read in those Authors, for I have no inclination to transcribe them. ●●d. Bed. ib. & l. ● c. ●. Only I will add, that upon the incursion of the Danes, these Relics were from the Monastery of Bardeney translated to Gloucester. Yea so illustrious was the Memory of his Sanctity, that several other foreign Churches, in Ireland, Flander, etc. were ambitious to be partakers of them. 10. Yea not only the bones of this Blessed King were held in veneration, and operative in miracles: But according to the testimony of S. Beda, in the place where fight for his country and Religion he was slain by Pagans, Bed. l. 3. c. 9 frequent cures were wrought both on men and cattle. Whence it came to pass that many took of the dust itself where his body fell, and putting it into water, thereby restored health to the sick. Which custom was so much frequented, that by the continual diminution of earth a trench was made the height of a man in depth, etc. 11. So great was the veneration born among us to this Holy King, that several Churches and Monasteries were built and dedicated to him: As in Cumberland near the River Itun there is Kirk-Oswald: another in Northumberland at Silecester near the Picts wall: a third in Lincolnshire at Bardeney: a fourth at Gloucester when his Relics were translated thither: And in Yorkshire the Monastery of Nosthil was consecrated to him, Camden in York●h. saith Camden: Now that which increased the reverence to this holy King was, because, Malmsb. de Reg. l. c. 3. saith William of Malmsbury▪ he gave the first-fruits of Sanctity to his Nation: A. D. 643. for before him I known not any of the English illustrious for miracles. To conclude, his Memory is celebrated both in the Roman and English Martyrologes on the fifth of August. Martyr●l. Rom. 5. Aug. Some part of his Relics are said to have been translated beyond sea into Flanders and reposed in the Monastery of Bergs S. Winok, Miraus in Fast Belly. the Memory of which Translation is celebrated there on the twelfth day before the Calends of june. XII. CH. XII. CHAP. 1.2. Oswi and Oswin Kings of the Northumber's. 3.4. etc. K. Kenewalch succeeds Kinegils, His Apostasy: and Repentance. 9 The Monastery of Malmsbury. 1. AFter S. Oswald was translated to a heavenly kingdom, A. D. 613. saith Saint Beda, his Brother Oswi, a young wan of about thirty years, succeeded him in his throne, which with great labour he possessed eight and twenty years. He was only natural brother to King Oswald, for he was born to Ethelfrid by a Concubine. At the beginning he was only King of the Bernicians: Id. ib. For saith the same Author, he made his consort in the Kingdom Oswin, descended from the royal family, being the son of Osric, of whom we treated before, a man of excellent piety and Religion, who governed the Province of the Deiri seven years, enjoying great affluence of all things and beloved by all. 2. These two Princes for some years reigned in great concord, being united both in blood and Religion. But afterward by giving ●are to flatterers and sycophants, enmity arose between them, which proceeded so far, that war was declared, the success whereof we shall declare in due season. 3. The same year that King Oswald died in the North, Kinigils also ended his life in the West. He had lately embraced the Faith by the preaching of S. Birinus. An argument of his Piety was his demolishing the Pagan Temple at Winchester, Godwin. in cattle Epict. Winton. which had been polluted with the superstitions of Idols, and in the place erecting a Church: which notwithstanding, being intercepted by death, he could not finish, the care whereof he left to his son. Harpsf. saec. 7. c. 18. To this Church he added a Monastery, saith Harpsfeild, the revenues whereof were so great, as ancient Monuments record, that the whole region at seven miles' distance about, was assigned by Kinegils to its use. The Church was dedicated to the honour of S. Peter. 4. After a long and quiet reign for the space of one and thirty years, he ended his life, and left his Successor Kenwalch (called by others Kenwald) his Son: For Quechelm his eldest, died before him. Besides Kenwalch, he left another son alive, A. D. 644 named Kentwin. William of Malmsbury adds a third called Egelwin a Holy man, Malmsb●●, de Pontif. l. 2. f. 255. and patron of the Monastery of Adeling: for treating of that Monastery, he saith: The Monks of that place are few in number, and poor: who notwithstanding do at least reap comfort, if not joy▪ from their poverty, by reason it affords them solitude and quietness. They d●e highly exalt the praises of their Patron S. Egelwin, of whose sanctity they have experience by many benefits. The constant fame is, that he was Brother to Kenwalch King of the Westsaxons, and by his virtue yet more ennobled his blood: for though he was continually chained by a long infirmity, yet that did not abate his diligence and fervour in the service of God. At last he died happily, and by his intercession is present to all who invoke his help. 5. Kenwalch succeeded his Father Kinegils in his kingdom, but not in his piety: For, saith S. Beda, Bed. lib. 5. c 7▪ he refused to embrace (or, renounced) ●he Faith and Sacraments of the heavenly Kingdom▪ and not long after deservedly lost the power of his temporal Kingdom. This Character also William of Malmsbury gives of him: Malmsbur de 〈◊〉 l. 1. c 2. In the beginning of his reign he might be compared with the worst Princes, but in the middle, and conclusion with the best. Some write that by occasion of a prosperous combat fought against the Britain's he grew insolent, and trod underfoot all Laws both humane and Divine But most probably his unhappiness arose from his unlawful repudiating his Queen Sexburga, Sister to Penda King o● the Mercians. 6. This affronted, increased by his marrying another wife, Penda deeply resenting, saith S. Beda, made war against him in the third year of his reign, and deprived him of his Kingdom: so that he was forced to seek refuge with Anna King of the East-angles: with whom he lived in banishment three years, and there came to the acknowledgement of the true Faith. For King Anna was a pious Prince, and happy in a holy Offspring▪ Kinewalch his conversion came by the admonitions of this holy King, and his Apostolic Bishop S. Felix, by whom he was baptised. 7. By this triennial Discipline the Pride of Kinewalch being depressed, and his lawful Queen Sexburga restored to his bed, he regained his Kingdom and afforded to his Subjects a pleasing spectacle of his change. The recovering his kingdom seems to have been effected rather by force then covenants: Huntingd. l. 2. for Huntingdon relats how he bestowed on his Kinsman Aedred, who had assisted him three thousand villages▪ near Aescendun. This Aedred is by William of Malmsbury called Cuthred, Malmsbur. de Reg. l. 1. c. 2. who was his Brother Quichelms son, on whom he munificently bestowed almost the third part of his Kingdom. 8. Kenewalch thus restored to his Kingdom, and his reason also, to secure his crown for the future addicted himself to piety: He showed great reverence to the holy Bishop Birinus: and the Church, begun by his Father, he so diligently finished, Id. ibid. that the same Writer gives him the whole praise: For, says he, he was so religious, that he was the first of the Saxons who built a Church to God at Winchester: which was so fair that though when it was made an Episcopal See it was more beautified by Workmanship, yet the same structure remained. 9 At this time was founded the famous Monastery of Malmsbury by Maidulf an Irishman, with the assistance of King Kenelwalk. It is seated in Wiltshire, where in former time Dunwallo Mulmutius King of the Britain's had built a Town which he called Caër-bladon: which having been burnt in the Saxon wars, out of its ruins was raised a Castle, called by the Saxons in their tongue Ingleburn; till Maidulf an Irish-Scott, Camden. in Wil●on. saith Camden, a man eminent in learning and piety, invited with the pleasant solitude of a wood growing under it, lead there an Eremitical Life: Afterward he opened there a School for learning, and consecrating himself together with his Scholars to a Monastical Profession, he built there a Monastery. Hence from this Maidulf, instead of Ingleburn, it was called Maidulfs-bury, and afterward more contractedly Malmsbury: Some Historians call it Meldunum. XIII. CH. XIII. CHAP. 1. Ithamar a Saxon, Bishop of Rochester. 2. Birth of S. Swibert. 3. S. Foillan Brother of S. Fursey. 4.5. Death of S. Birinus: whose Successor was S. Agilbert. 6. Death of Saint Felix Apostle of the East-Angles. A. D. 6●4 1. SAint Paulinus formerly Archbishop of York, and afterward Bishop of Rochester, happily and holily dying in the year of our Lord's Incarnation six hundred forty four, Honorius Archbishop of Canterbury saith Saint Beda, Bed. l. 3. c. ordained in his place Ithamar a Native of Kent, but in learning and piety equal to his Predecessors. This was the first of a Saxon race who was exalted to an Episcopal degree in our Island. Who after he had the space of seaventeen years with great sanctity governed the See of Rochester, received the reward of his labours. 2. The year six hundred forty seven was illustrious for the birth of S. Suibert, A. D. 647. afterward the Holy Apostle of Westphalia. Concerning whose original Haraeus from Marcellinus a Priest, and S. Ludger Bishop of Munster who largely compild his Life, thus more compendiously writes: In the foresaid year in England was born the Blessed child Suibert: Haraeus ad 1. Mart. His Father's name was Sigebert Count of Nortingran in the Kingdom of the Northumber's, and his Mother was the pious Countess Bertha. His birth was prevented by a Divine vision, for a star of wonderful brightness appeared to his Mother in sleep, from which two gloriously shining beams proceeded, the one pointing towards Germany, the other towards France: A. D. 650. and the star itself, after she had a good while contemplated it, seemed to fall from heaven into her bed. When the child was arrived at the age of fifteen years, he preferred a Religious life before a Secular, and was graciously received into the Monastery of Bardeney. Where having spent nine years in great austerity, compunction, prayer, sacred Lection and other Menasticall Disciplines, he attained the dignity of Sacerdotal Order. Of him more hereafter. 3. In the year six hundred forty nine Foillan the Brother of S. Fursey, A. D. 649. and who had been left by him Superior in his Monastery of ●noberbury in the Kingdom of the East-Angles, seven years after his departure following his example went to Rome, and from Pope Martin obtained an Episcopal benediction to convert Infidels. Which having received, he went into France, where by the gift of the holy Virgin Gertrude, he founded the Monastery of Fosse, on the River Berven. 4. The year following S. Birinus the Apostle of the Westsaxons dying, A. D. 650. as hath been declared, there came very opportunely an Apostolical man out of Ireland into those parts to succeed him. Concerning whom S. Beda thus writes: Bed. l. 3. c. 7. After that Kenwalk was restored to his kingdom, there came into that Province out of Ireland a certain Bishop named Agilbert, by Nation a Frenchman, but who had abode a good space in Ireland for the opportunity of studying Scriptures. This Holy Bishop came to the King, and voluntarily took on him the employment of preaching. The King therefore observing his abilities and industry, desired him to accept the Episcopal See then vacant, and to become the Bishop of his Nation, whereto he condescended, and governed that Church many years. 5. In the Gallican martyrologue this S. Agilbert is said to have been born in the territory of Paris of a Royal Stock: Martyrol. Gallican. 11. Octob. his Father's name was Belfrid, and his Mothers, Aga. But whereas it is there added, that the See of his Bishopric was Winchester, the Author Andrew Sau●●ay was mistaken: for though in Agilberts time the Bishopric of the Westsaxons was divided into two Sees, one remaining at Dorchester, and the other placed at Winchester, S. Agilbert continued at Dorchester. 6. The same year S. Felix the Apostle of the East-Angles also died: Malmsbur. de Pontif. l. 2 f 237. Of whom William of Malmsbury thus writes: S. Felix after governing his Bishopric seaventeen year, died and was buried in the Church of his See at Dunwich. Thence he was translated to Seham, a town seated near a Lake heretofore dangerous to such as would pass by boat into Ely: but now a Caussey being made, men pass thither commodiously on foot. There still remain marks of a Church burnt by the Danes, and in it were burnt the inhabitants likewise. But the holy Bishop's Body a long time after was sought for, and with much ado found, and translated to the Monastery of Ramsey. His Memory is celebrated both in the English, Martyrol. Rom. 8. Mart Gallican and Roman Martyrologes on the eighth of March. And his Successor in the Bishopric was Thomas his Deacon of the Province of the Girvians, A. D. 651. saith Saint Beda: who was consecrated by Honorius Archbishop of Canterbury. XIV. CH. XIV. CHAP. 1.2. etc. War between King Oswi and King Oswin. 4.5 King Oswin to spare his Subject's blood, dispersed his army: Is murdered. 6 His great Humility 7.8 etc. The Translation of his Relics, etc. A. D. 651. Malm●bar de Reg. l. 1. c. 3. 1. THE two Kings of the Northumber's, Oswi King of the Bernician●, and Oswin King of the Deiri, hitherto lived in good correspondence, having passed nine years in their reign: But in the year of Grace six hundred fifty one, by the practices of wicked Sycophants, this amity was disturbed, and the mind of Oswi incensed against his kinsman Oswin. Oswi a long time reverencing the Sanctity of Oswin, by a principle of Christianity had kept himself free from ambition and discord, but at last by suggestions of impious Parasites, a quarrel was raised about the confines of each kingdom, which not being decided by Messages and treaties, a declared war broke forth this year. 2. Oswi the fiercer of the two, and greedy of prey, had gathered a very potent army: But Oswin with inconsiderable forces came rather to deprecate a combat, then to employ force, more careful to prevent the shedding of Civil Christian blood, then to provide for his own safety. Therefore, saith Saint Beda, Bed. l. 3 c. 14. perceiving that he was unable to stand in fight against the numerous army of his Enemy, he judged it best not to proceed at that time in the war, but to reserve himself for a better season. He therefore sent his army home, telling them, that he would not expose them to slaughter by an Enemy much stronger than himself: that the controversy should be decided with his single personal danger: and in case he miscarried, he advised them for their own safety to submit to Oswi. Thus he dismissed his soldiers, in a place called Wilfares-Dun (or the Hill of Wilfar) situated ten miles westward from a Town called Cataract. 3 Thus being left attended by one only soldier, named Tonder, ●e retired to a Town called Gilmy or Gelingam near Richmond in Yorkshire, which he had lately bestowed on a Count called Hudwald, whom he much favoured. There he supposed he might lie hid securely, and that Oswi contenting himself with usurping his kingdom, would not pursue his life: or however, that Hudwald so obliged by him, would afford him a safe Sanctuary. 4. But experience showed that he every way deceived himself: For Oswi knowing that he could not securely enjoy the Kingdom as long as a Prince so beloved and reverenced by his subjects, was alive, sent the Steward of his house Ethelwin to search out and kill the King. Ethelwin too too diligent makes enquiry through the whole Province for Oswin, urging all men by Promises, rewards and terrible threatenings to discover him. Hunwald either alured with gain, or affrighted with danger treacherously betrayed his King and Benefactor. Assoon as Oswin saw himself discovered, and the place encompassed with soldiers, he desired Ethelwin to content himself with his death alone, and to spare his companion Tunder, since his life only was sought by Oswi. But the cruel executioner presently slew them both for indeed the faithful soldier refused to survive his King. This murder was committed on the thirteenth day before the Calends of September. 5. The death of this pious King was greatly bewailed by all: Westmonast. 〈◊〉 for from his child hood, saith Matthew of Westminster, he was a devout Professor of Christian Religion: He was tall in stature, valiant, civil, prudent, liberal: he was as his table sober, in his bed modest, affable to all, and between the poor and rich he carried himself so, that the poor regarded him as their equal, and the rich as their Master. Whence it came to pass, that for the civility of his Royal mind all sought access to him and tenderly loved him, even out of foreign Provinces. The like character S. Beda gives of him. 6. But among all his virtues the same Author most commends his Humility, a worthy example whereof he thus relates: He had bestowed on the Holy Bishop Aidan a horse, Bed. l. 3 c. 14. on which, though ordinarily he went afoot, sometimes he passed the rivers, or upon necessity road a journey. Awhile after as the Bishop was travelling, a poor man met him and begged an alms: The Bishop presently lighting down, commanded the horse to be given him, with all his sumptuous furniture: for he was very merciful to the poor; and a Father to such as were in misery. This being related to the King, he said to the Bishop as they were ready to sit down to table, My Lord Bishop, what meant you to give so generous a horse to a beggar, which I gave you for your own use? We had horses of less value, or some other gifts which would have sufficed him. The Bishop presently answered him, Why says your Majesty so? Is a colt in more esteem with you, than the Son of God? A●ter these speeches had passed between them, they entered into the dining room: and the Bishop sat in his place: but the King being newly come from hunting, stood with his servants warming himself at the fire. And there calling to mind the Bishop's words to him, he put off his sword, and in haste went and cast himself at the Bishop's feet, beseeching him to pardon him, for, said he, I will never speak or censure you for what you give to God's children of my goods, be it never so much. The Bishop seeing this, was deeply struck with it, and rising, took the King up, assuring him that he was very well satisfied, upon condition he would be cheerful and sit down to meat. Now whilst the King at the Bishops request expressed much joy, the Bishop on the other side began to be very sad, insomuch as he could not contain himself from weeping. Which being observed by his Priest, he asked him in his own countrey-language, which neither the King nor his servants understood, why he wept? The Bishop's answer was, I am assured that this good King will not live long: for till this hour I never saw an humble King: whence I conclude that he will shortly be snatched out of this life. And indeed it was not long after, that the King's death made good the Holy Bishop's Prophecy. Bed. ibid. ap. apgrav. ●● S. Oswins. 7. The place where he was slain, was in the English tongue called Ingethling, where his body was ignobly buried. It was afterward called Gilling, not far distant from Richmond: and there saith Saint Beda, and the Author of his life. Queen Eanfled wife of King Oswi and Kings Oswins kinswoman, having obtained permission from her husband built a Monastery for the expiation of his death, in which daily Prayers were to be offered to God for the redemption of both the King's souls, of him who had been slain, and him by whose command he was slain. Of which Monastery she appointed Abbot a certain devout man named Trumhere, by nation an Englishman, but instructed and ordained by the Scots, who was also kinsman to the King. This holy man was afterward made Bishop of the Southern Mercians under their King Wulsere, where he converted great multitudes to Christ 8. This Monastery and Church by the furious incursion of the Danes was so totally destroyed▪ Heved. ad A. D. 1065. that the memory of King Oswin was abolished. But about the year of Christ one thousand sixty five, by a vision in sleep a certain Monk of the Church of Tinmouth was admonished to inform the Bishop where the Holy King's body lay: which being taken up, afforded a most sweet odour, and was there with great veneration deposed in the Church of Tinmouth. A second Translation followed in the year of Grace eleven hundred and ten: Math. Paris. ●. A. D. 1110 when his Sacred Relics were removed to a New Church in the same town, dedicated to our Blessed Lady. Martyr. Aug. 20. Aug Walsingh. in Rich. 2. A. D. 1384. 9 After which time men's devotion to this Holy King and Martyr much increased, the twentieth day of August being assigned for his Festival. And Thomas Walsingham Historiographer to King Richard the second relates how by a strange prodigy, the neglect of that Feast was punished: For, saith he, two Mariners at Newcastle on the Tyne, on that day being busy at work in hewing a piece of Timber for their ship, at every stroke with their axe, great quantity of blood issued. And when one of them persisted notwithstanding in his work, and turned the timber, Id. in Hypod●ugm. Ne●str. A. D. 1384. still the blood on all sides flowed abundantly out of it. This Miracle, says he, was seen by very many, and verified in an assembly of ecclesiastics appointed ●o examine it: and the piece of Timber all stained with blood, was carried into the Church of Tinmouth where the Saints Body reposed. XV. CHAP. XV. CHAP. 1. 2. etc. Death of Saint Aidan Bishop of Lindesfarn: His virtues, etc. 1. THE deplorable death of this Holy King Oswin was attended with that also of S. Aidan Bishop of Lindesfarn, B●d. l. 3. c 14 for thus writes S. Beda: On the twelfth day after the murder of the King died likewise the Holy Bishop who tenderly loved him, to wit, the day before the Calends of September. 2. The place where this Holy Bishop died is described by the same Author to be a country village belonging to the King, Id ibid. c. 17. where there was a Church, and a lodging prepared for the Bishop, to which he frequently retired to enjoy a better commodity for preaching. For he had nothing in his own possession but a few small fields about the said Church. His lodging was a Tent pitched against the Western wall of the Church: here leaning his head against the side of the Tent, he gave up the ghost, in the seaventeenth year after he had been Bishop. His Body was carried to the Isle of Lindesfarn, and buried in the Churchyard of the Monastery. But afterwards when a Church more magnificent was there built, it was translated thither, and deposed at the right hand of the Altar, with veneration due to so holy a Prelate. 3. How great the merit of this Blessed Bishop was (saith the same S. Beda) God was pleased to show by several Miracles. Id. ib. c. 15. It will suffice to relate only two of them in this place. A certain Priest named Vtta, a man highly esteemed even by Princes for his gravity and integrity, was sent into Kent to conduct from thence Eanfleda the daughter of King Edwin to be wife to King Os●in This Priest went thither by land, but intended to return by Sea with the Virgin. Before h●● journey he went to the Holy Bishop Aidan desiring his prayers for a safe journey to himself and company. The Bishop gave him his benediction, and withal delivered to him some Oil which had been sanctified, saying, I know that when you shall be at Sea, a contrary wind and tempest will come on you: but remember that when you are in danger, you cast this Oil into the Sea, aend th● tempest will presently cease, and your return will be prosperous. All which particulars succeeded in order exactly as the Holy Bishop had foretold. Thus the Man of God both foretold the Tempest by the Spirit of Prophecy, and by the power of the same spirit, though corporally absent, he calmed the Tempest when it was risen. The account of this Miracle I received, not from a relatour of doubtful credit, but a Priest of our Church of great integrity, called Cynimund, who protested that it was told him by Vtta himself, the Priest to whom and by whom it befell. Ibid. 4. The Second Miracle was, that when King Penda entered with an Army into those parts, and was determined to set on fire the Royal City (which took its name from Queen Ebba) for which purpose he encompassed it with heaps of wood and other combustible matter, to which fire was applied; S. Aidan being then retired into his Isle of Farne, about two miles distant from that City, and seeing the fire & smoke ascending up-wards, he lifted up his eyes full of tears to heaven, and said, Behold, o Lord, how great mischief Penda does to thy people: Assoon as he had said those words, the wind immediately turned the flames upon those who had kindled them: So that the enemies forbore to impugn the City, which they saw was defended from heaven. 5. Now though S Aidan and his White Monks did erroneously swerve from the general practice of the Church in the Observation of Easter, Baron. ad A. D. 634. yet saith Baronius, far be it from us to reckon among the Quartodeciman Heretics such a man, who by an Apostolic Spirit and power converted that Nation to the Faith. How their practice differed from that of those Heretics we have already declared out of S. Beda. His Memory is celebrated in the Roman martyrologue on the one and thirtieth of August: where this elogium is given of him: In England on the said day is the commemoration of S. Aidan Bishop of Lindesfarn, Martyrolog. Rom. 31. August. whose soul S. Cuthbert, than a keeper of sheep, seeing carried up to heaven, he left his sheep, and became a Monk. XVI. CH. XVI. CHAP. 1.2. etc. Saint Cuthbert a child sees Saint Aidans soul carried into heaven: whereupon he quits the world: and retires into the Monastery of Mailros. 1. THAT which the Roman martyrologue wraps up in a few words touching the occasion of S. Cuthberts' undertaking a Monastical Profession, S. Beda more at large sets down in his Book of the Life of that Saint, which for the reverence due both to him and S. Aidan, we will h●●e transcribe: And shall hereafter have ●●equent occasion to write more of his Sanctity, the rudiments whereof now began. 2. When the Divine Grace which governs the lives of God's servants was pleased that the devout young man Cuthbert, Bed. in vit. S Cuthberti cap. 4. by undergoing a more austere Profession should obtain a higher reward of Glory, he was then employed in the guard of sheep committed to his care in the remote mountains. One night it happened that whilst he was watching in prayer, his companions then being asleep: he saw on a sudden a light from heaven so bright that it dispelled all the darkness: and therein he saw great multitudes of Angels descending to the earth, and presently after return to heaven carrying with them a soul of a marvellous brightness. This sight caused great compunction in the devout youth, and an earnest desire to undertake a spiritual Life, that thereby he might be partaker of eternal felicity among God's Saints. And presently giving thanks and praises to God for this favour: he also wakened his companions, inciting them with brotherly exhortations to join with him in praising God: Alas, poor wretches, said he, we are wholly given up to sleep and idleness, and are unworthy to see the light of Christ's Servants, who are always watchful in his Praises. Behold, I, whilst I was even now praying, saw the great wonders of God: the Gate of Heaven was opened, and the soul of some holy person was conducted by Angels into the glory of heavenly Mansions, where it will for ever blessedly behold our Lord, whilst we remain negligent in this darkness below. Surely this was either a Holy Bishop, or some other perfect Christian, whom I saw with such resplendent brightness and such Quires of Angels carried up to heaven. These words of S. Cuthbert did not a little inflame the hearts of the other Shepherd's to praise God. 3. The next day he was informed that S. Aidan Bishop of the Church of Lindesfarn, a man of admirable piety, died that very hour in which he had seen his soul mounting to heaven. Whereupon he presently resigned up the sheep which he had fed, to their owner, and resolved without delay to go to a Monastery. 4. S. Cuthbert now meditating seriously on his entrance into a new and more strikes life, the Divine Grace was present to him, confirming his mind in that good purpose, and moreover by manifest signs showed, that to those who seek the Kingdom of God and his righteousness, all things necessary for bodily subsistence shall be administered. For on a certain day as he was journeying alone, about the third hour he turned aside into a certain village, which he saw a good distance from him, and entered into the house of a certain Matron, being desirous to repose there awhile, and to get food not for himself, but his horse. The woman received him kindly, and earnestly desired that she might make some thing ready for his refection. But the devout young man refused, telling her, that he could not eat because it was a day of Fast. For it was indeed Friday, on which most faithful Christians, out of reverence to our Lord's Passion do prolong their fasting till three of the clock after noon. She notwithstanding being devoutly addicted to hospitality, persisted in her desire, and told him that all the rest of his journey he would find neither village, nor any habitation of men: Therefore said she, I desire you before you go to receive some sustenance, for fear you should faint, if you fast all day. Notwithstanding out of a love to the Religious custom of fasting he would not be overcome with the woman's importunity, but fasting as he was, he returned to his journey, and so continued till evening. 5. Here we see that from the beginning of the English-Saxon Church the fast of Friday was observed, so as that it was not permitted to dissolve the fast before evening They likewise anciently kept the fast of Wednesday: but custom afterward moderating the piety of our Ancestors, tempered that rigour, affixing the observance only to Friday. Thus we read in an ancient English National Council at Enham this among other Decrees, Spelm. tom 1. council f. 51●. lb f. 546. Every Friday, except it be a Festival, a Fast must be observed. The same is found among the Ecclesiastical Laws of King Ina and King Canutus: Both which are recorded by Sir H. Spelman. But let us prosecute S. Cuthberts' journey. Bed. ubi sup. 6. When Saint Cuthbert saw that by reason of the evenings approach he could not finish his journey that day, neither was there any lodging near, as he was riding, he saw certain cottages which in the Summer time the Herdsmen had hastily raised up for their present use, but then the winter approaching, were left empty. Thither he went with an intention to stay all night, and tying his horse to the wall he gathered up a bundle of hay which the wind had blown from the house-covering, and gave it him to eat: and himself passed his time in Prayer. But on a sudden as he was repeating Psalms, he saw the horse lift up his head, and with his teeth biting some thing which was on the house roof, and presently after he drew down a linen cloth wrapped up. Being desirous therefore to know what that was, as soon as he had finished his Prayers, he took up the linen, and found wrapped up in it half a loaf of Bread warm from the Oven, and so much flesh as would suffice for one refection: For which he joyfully praised God saying, Blessed be God who vouchsafed to provide a supper both for me and my companion. Half of the Bread therefore he gave to the horse, and the other half he eat himself. 7. From that day he was ever after more willing and diligent to observe Fasts, perceiving that in that solitude the same merciful Lord had provided sustenance for him, who in old times had by the ministry of Crows a long time nourished the Prophet Elias in the wilderness with the like food: for his eyes are upon such as fear him and hope in his mercy, to deliver their souls from death, and nourish them in time of famine. This passage was related to me by a certain Religious Priest of our Monastery at the mouth of the River Wire, named Inguald, who is yet alive, a very old man and one who can better see heavenly objects with the eyes of his mind, then outward things with his bodily eyes: and he protested that he heard this from S. Cuthberts' own mouth being then Bishop. 8. Saint Cuthbert being thus wonderfully refreshed, Bed. ibid. went in the strength of that meat whither he intended. Now there were at that time both in the Church of Lindesfarn men who lived in Regular observance, and likewise Monks at Mailros on the R●ver Tweed: Both which Communities had been instituted by the Holy Bishop Aidan. At M●i●ros, Eata was Abbot, and under him Bo●silus was Prior of the Monks: Id. ibid. Thither Saint Cuthbert went. Boisilus, saith Saint Beda, kindly received the devout young man, and when he had declared to him the Motive of his journey, he detained him there, approving much his resolution to prefer a Monastical life before a secular. And a few days after at the return of Eata of happy memory, than Priest and Abbot of the Monastery, and afterward Bishop also of Lindesfarn, he declared to him the good intention of Cuthbert, and obtained permission for him after Tonsure received, to be admitted among the Brethren. Thus entering the Monastery, he was careful to equal, or excel the rest of the Monks in Religious observances of reading, working, watching and Prayer. 9 The Institut under which Saint Cuthbert began his Religious Profession was certainly the same which Saint Aidan had form, and which he had learned in the Monastery of Hie. For as yet Saint Wilfrid had not published in those parts the Holy Rule of Saint Benedict: neither was the Roman manner of celebrating Easter introduced among them: Which controversy divided the Black Monks from those whom Saint Columba and the Monastery of Hie sent into Britain. Now that Saint Cuthbert did not wear then a Black Habit is evident from the testimony of Saint Beda, who saith, Saint Cuthbert used vestments of the common fashion and colour, so as he showed no singularity either in the nearnes of them, or a wilful neglect of cleanliness. And hence it is that to this day in the said Monastery, the Monks following his Example are content with habits of the natural colour of the wool afforded by the Sheep. But whether afterward the Rule and Institut of S. Benedict was introduced among them, we shall examine in due place. We will now leave S. Cuthbert in the solitude of his Monastery, perfectionating his mind with those virtues and Graces which rendered him a glorious Light to that Age: whose Actions will plentifully furnish our following History. XVII. CH. XVII. CHAP. 1.2. Finan Bishop of Lindesfarn, after S. Aidan. 3.4. Conversion of the Mercians. 5.6. etc. And of the East-Saxons by S. Cedde. 9 Saint Honorius Archbishop of Canterbury dies: to whom Deus-dedit succeeds. A D. 652. Bed. l. 3. c. 25. 1. IN the year of Grace six hundred fifty two Finan succeeded to the Holy Bishop Aidan in the Church of Lindesfarn: He was ordained and sent by the Scots (from the Monastery of Hie) saith S. Beda. He built in the Isle of Lindesfarn a Church for the Episcopal See: which according to the Scottish fashion he made, not of Stone, but hewn Timber, and covered it with reeds. This Church was afterward dedicated by the most Reverend Archbishop Theodor to the honour of Saint Peter the Apostle. But Eadbert, who in following time was Bishop of that place, took away the thatch, and made it be covered all over, both roof and walls, with plates of lead. 2. As for King Oswi, though by the death of Oswin he became possessed of the whole Kingdom of the Northumber's, yet either out of remorse of conscience, or a pious regard to the memory of Oswin, he permitted his Son Edilwald to reign over the Province of the Deiri. A. D. 653. 3. The year following is worthily celebrated for the accession of two Provinces in Britain to the Faith of Christ, the Midland-Angli, and the East-Saxons. Concerning the former Saint Beda thus writes, Bed. l. ●. c. 24. At this time the Midle-Angli under their Prince Peoda Son of King Penda, embraced the Faith and Sacraments of Truth. This Prince being a young man of excellent disposition, and well deserving the Title of King, was by his Father set over that part of the Kingdom. He went to Oswi King of the Northumber's, to desire his daughter Al●fleda in marriage, but could not obtain his request, except himself and Subjects would receive the Faith of Christ and Baptism. Whereupon he having given ear to the preaching of Truth, the promise of a heavenly Kingdom, the hope of a glorious resurrection and future immortality, professed his resolution to be a Christian, though the Virgin should be denied him. He was hereto persuaded most effectually by a Son of King Oswi, named Alchfrid, his kinsman and friend, who had also married his Sister, a daughter of King Penda, called Kineburga. He therefore together with all his friends and attendants and their servants was baptised by the Bishop Finan, in a village belonging to the King called The Village at the Wall (Ad murum.) And having received four Priests, men who for their learning and piety of life were esteemed fit to teach and baptise his Nation, he returned home with great joy. The names of these Priests were Cedda, and Adda, and Betti, and Diuma: of whom the last was by Nation a Scott, the rest were English. Now Adda was the Brother of Veta●, a famous Priest, and Abbot of the Monastery called, At the Goats-head (Ad Capreae caput.) 4. These coming into the Province with the foresaid Prince, diligently preached the Gospel, and were willingly harkened to by the people, so that very many both of the Nobles and of inferior degree daily renounced Idolatry, and were washed with Baptism, the Fountain of Faith. Neither did King Penda, though an Idolater, forbid it: yea moreover he gave free leave to the preaching of the Gospel in his own Kingdom of the Mercians, so that all who had a mind, might hear it. He likewise hated and scorned such as having been imbued with the Faith of Christ, did not bring forth fruits suitable thereto, saying, That those wretches deserved contempt, who neglected to obey their God in whom they believed. These things began about two years before the death of the said King Penda. 5. The same year the Christian Faith was also restored among the East-Saxons, who had formerly rejected it, when the Holy Bishop Mellitus was expelled from thence. Bed. l. 3. c. 22. It was, saith Saint Beda, by the instance of King Oswi that they now received it. For Sigebert King of that Nation, who reigned there after a former Sigebert surnamed The little, being a great friend to King Oswi, frequently came to visit him in his Kingdom of the Northumber's: who was wont to exhort him to consider, that those could not be Gods, which were made by men's hands, etc. Such exhortations being frequently and in a brotherly manner inculcated, at last had their effect: for Sigebert by the counsel of his own friends, who were likewise persuaded of the vanity of Idolatry, was baptised with them by the Bishop Finan in the Royal village seated twelve miles from the Eastern Sea, near the Wall which the Romans built athwart Britain. 6. Sigebert therefore become a Citizen of the Kingdom of heaven, returned to the seat of his Temporal Kingdom, having requested King Oswi to give him some Teachers who might convert his Nation to the Faith of Christ, and cleanse their souls in the saving Font of Baptism. Oswi therefore sending to the Kingdom of the Midland-English, recalled the man of God Cedde: and adjoining to him another Priest, sent them to preach the word to the East-Saxons. These two going from place to place gathered a numerous Church to our Lord, 7. This holy Priest Cedde was born at London in the same Province, but had his education in the Monastery of Lindesfarn among the Scots, by whose recommendation he was first sent to preach among the Midland-English, and now to the East-Saxons Where after he had spent about three years, he returned to the Church of Lindesfarn, Id. ib. saith the same Saint Beda, to speak with Finan the Bishop. Who being informed by him how the work of the Gospel had prospered under him, consecrated him Bishop of the East-Saxons, having called to him two other Bishops to assist in the ordination. Cedde having thus received the Episcopal Degree returned into his Province, and prosecuting his employment with greater authority, he erected Churches in several places, and ordained Priests and Deacons to assist him in preaching the word, and administering Baptism: Especially in the City by the Saxons called Ithancestir (a City in the Romans time named Othona, but now swallowed by the Sea.) it was seated on the bank of the River Penned. He did the like in another City called Tilaburg (now, Tilbury) near the River Thames. In both these places, he gathered communities of devout servants of our Lord, whom he instructed in the Discipline of a Regular life, as far as their rude minds were capable. 8. Of this Holy Bishop Cedde we shall hereafter treat further: as like wise of his three Brethren, in Sanctity as well as blood, Ceadda (or Chadd) Celin and Cimbert. The seat of S. Cedds Bishopric among the East Saxons was not Tilbury, Camden in Essex. as Camden imagines, but London the Metropolis of the Kingdom. 9 The same year wherein began the Conversion of the East Saxons, Honorius Archbishop of Canterbury ended his life, the last day of September, after he had administered that See the space of six and twenty years: and was buried with his Fathers in the Monastery of S. Peter and S. Paul. Bed. l. 3. c. 20 That See, saith S. Beda, was vacant eighteen months, after which time Deus-dedit descended of the Nation of the Westsaxons was elected Archbishop, and ordained by Ithamar Bishop of Rochester, on the seaventh day before the Calends of April: he governed that Church nine years▪ four months and two days. XVIII. C. XVIII. CHAP. 1.2. etc. Of S. Wilfrid: his Descent, education, etc. 4.5. etc. At twenty years of age he goes to Rome, etc. 8. He lives with Dalfin Bishop of Lions: who was murdered. A. D. 653. 1. IN this same year of Grace six hundred fifty three S. Wilfrid began to appear in the world, being now twenty years old, and to give evident signs of those many graces which afterward eminently shone in him. We shall oft be obliged in the pursuit of this History to mention his Gests: In this place therefore we will from S. Beda relate his descent, manner of life during his child hood, and till at the age of twenty years he undertook a journey to Rome to inform himself in certain Ecclesiastical and Religious Observances, which he could not approve in Britain. 2. He was born in the year of our Lord's Incarnation six hundred thirty four of a Noble English family, Ap. Capgrav. ●. Wilfrido. Bed. l. 5. c. 20 when Eadbald reigned in Kent, and Oswald over the Northumber's. Being a child of a towardly disposition and innocent manners, he behaved himself in all things with that modesty and circumspection that he was beloved and respected by those who were more aged, as if he had been of ripe years. When he was arrived at the fourteenth year of his age, he in his affection preferred a Monastical life before a secular: Which having discovered to his Father (for his Mother was then dead) he willingly approved his virtuous and heavenly desires, advising him to pursue his good beginnings. 3. He went therefore to the Isle of Lindesfarn, where he committed himself to the direction and government of the Monks, and was careful to learn and practise such duties of Chastity and piety as belonged to that Profession. And being of a sharp wit, he quickly learned the Psalms and other Books, before he had yet received the Tonsure, but in the virtues of Humility and Obedience he excelled those who had long before received it. For which he was deservedly loved and reverenced both by his equals and seniors. 4. It seems that whilst he lived in that Monastery he had not engaged himself in a Monastical Profession, Id. ib. for it follows in the same Author, Having spent some years in the said Monastery in God's service, he being of a piercing judgement observed, is young as he was, that the way of virtue and piety taught by the Scots was not perfect: therefore he resolved in his mind to undertake a journey to Rome, there to see what Ecclesiastical and Monastical Rites were observed at the See Apostolic. This his intention he having discovered to his Brethren, they commended his purpose, persuading him effectually to accomplish it. 5. Thereupon without delay he went to Queen Eanfleda (the Wife of King Osw●, and daughter of Edwin by Ethelburga Sister of Eadbald King of Kent) to whom he was well known, for by her counsel and assistance he had been recommended to the foresaid Monastery. To her therefore he made known his desire to visit the Monuments of the Holy Apostles. She was much pleased with the good purpose of the young man, and sent him to her Kinsman Earcombert King of Kent, desiring him to assist him honourably in his journey to Rome. At that time the Archbishop there was Honorius one of the Disciples of Blessed Pope Gregory, a man profoundly skilful in Ecclesiastical affairs. 6. During the short time of his abode in Kent, where he began studiously to inform himself in the things he chiefly desired, there arrived another young man, called Bishop, whose Surname was Benedict, born of Noble English parents, who also had a desire to go to Rome. To his company therefore the King associated Wilfrid, commanding him to take him along with him. When they were come to Lions, Wilfrid was there detained by Dalf●n Bishop of that City: so that Benedict dispatched the rest of the journey alone: For that pious Prelate was much delighted with Wilfrids' prudence in speech, comeliness of countenance, alacrity in behaviour, and maturity of judgement: insomuch as he supplied both him and his companions, as long as they stayed with him, with all things plentifully: and moreover offered him, if he pleased to accept it, a good part of the country to be governed by him, and his Niece a virgin to be his wife, so that he would account of him as his adopted son. But he rendering him most humble thanks for the extraordinary goodness showed to him being a stranger, told him, that he had resolved upon a quite different state of life: and that for that reason, having left his country, he had undertaken a journey to Rome. The Bishop having heard this, dismissed him to his journey, furnishing him with a guide, and all things necessary thereto: but withal earnestly desired him, in his return to his country, to visit him once more, 7. Being arrived at Rome he with wonderful diligence applied himself to his Devotions and to the study of Ecclesiastical matters, as he had purposed▪ and had the happiness to attain to the friendship of a very holy man called Bonifacius, who was archdeacon and one of the Pope's Counsellors. By his direction he learned the four Gospels by heart, likewise the true Method of the Paschall Computation, and many other things pertaining to Ecclesiastical Discipline, which in his own country none could have taught him. 8. After he had spent some months happily in these studies, he returned back to the Bishop Dalfin in France, with whom he remained three years, receiving the Ecclesiastical T●nsure of him: and was so tenderly loved by him, that he had a design to make him his heir. But this design was interrupted by the cruel death of the good Bishop, and Wilfrid reserved to a Bishopric at home. For the Queen Brunichild●, sending soldiers, commanded the Bishop to be slain: whom Wilfrid his clerk attended to the place where he was beheaded desiring to die with him, though the Bishop earnestly desired him to leave him. But the Executioners knowing him to be a stranger born in Britain spared him, and would not kill him with his Bishop. XIX. CH. XIX. CHAP. 1. Saint Bathildis excused from the murder of Dalfin Bishop of Lions. 2. Ebroin More of the Palace guilty of it. 3. Saint Bathildis her Piety: she founded two Monasteries: and retired into one. 4. etc. She came out of Britain of a Saxon race. 1. THUS writes S Beda. But whereas in most of the printed Copies the death of this holy Bishop is imputed to Queen Brunichilda, it is certain that cannot consist with Chronology: for though she was infamous for the murders of several Princes and Bishops, as Desiderius Bishop of Vienna, etc. yet about forty years before this time she had received her condign punishment for her cruelties. Therefore in the ancient Manuscripts and one ancient printed Copy we more correctly read in stead of Brunichildis, Baldhildi● or Bathildis, who was indeed at this time Queen of France: But withal a Queen of such admirable piety and Sanctity, that it is a wonder how S. Beda, and several of our Historians following him, Malmsbur. de Pontif l. 3. f. 260. 〈◊〉. in Wil●r●do. Ap. Ha●aeum 26. Ian●●●. could be so misinformed, as to brand her memory with a crime of so high a nature, who in the story of her life is said to have been obedient to her Husband (King Clodoveus the second) as her Lord: to have behaved herself to the Princes as a Mother, and to Bishops, as a daughter. 2. To rectify this mistake therefore we are to observe from Sigebert and the French History, S●gebert in Chron. A. D. 6●0. that in this age the Kings of France had suffered their whole Regal Power to remain in the hands of their chief Officer, called Ma●r of the Palace: so that the Kings lived idly and voluptuously within doors, only on the first of May they came abroad in ceremony to salute and be saluted, to receive and bestow Gifts, etc. only enjoying the Name of Kings. Now at this time the Mair of the Palace was Ebroinus, a man of horrible cruelty and injustice, and who was indeed Author of this sacrilegious murder though in appearance done by the Royal authority, in whose name the command issued, The King of France at present was Lothaire, a child, and therefore no wonder if Bathildis the Queen his Mother, who either knew not, or could not hinder the fury of Ebroinus, was in common fame charged with the crime, though according to the Gallican martyrologue she was at this time retired into a Monastery. 3. The said martyrologue therefore will give us a true information of this Fact: Martyrol●g. Gallic. 28. Octob. where on the twenty eighth of October in the commemoration of this Holy Bishop we find this passage: Clodoveus being some years before dead, and his Widow S. Bathildis retired into her Monastery at Cala, Ebroin More of the Palace a most cruel man, and extremely disaffected to Ecclesiastical persons, began to rage every where with sacrileges, rapines and murders of innocent persons. No wonder therefore if S. Ennemund Bishop surnamed Dalfin, incurred his hatred, because out of an affection of piety and justice he was earnest with the King to ease the people of their pressures. Therefore after that the Brother of the Holy Bishop, who was Perfect of Lions, had been slain at Orleans upon a false accusation, as if he had an intention to rebel: Ebroin presently after with the like violence persecuted S. Ennemund. Who being informed that accusations were falsely charged on him before the King, perceiving the machinations of his cruel adversary, at first departed from Lions: But presently after taking courage, and placing his whole trust in God he returned thither again: where whilst he was diligent in his devotions and pious works, he was seized upon by the Emissaries of Ebroin, and to the general extreme grief of the City carried away, with show that he was to be lead to the King's presence: but by the way near Chaillon in Burgundy, he was murdered by night, whilst he prayed God to pardon his enemies: and so for a reward of his justice, charity and patience he received a never fading crown of Glory. 4. This Narration doth evidently absolve the good Queen Bathildis: Whose memory ought to be in a special manner precious to us, since she descended from a Saxon family in Britain, which she left unwillingly. For as the Author of her life in Surius and Haraeus, who lived in the same age recounts, She was stolln out of Britain by Pirates, Ap. Harae●●● 26. januar. and by them sold to Erchinoald a famous Prince in France, then More of the King's palace. In whose service she behaved herself so decently (for she descended from Noble Saxon Ancestors) that the said Erchinoald's Lady being dead, he intended to have taken her to wife. But the Holy Virgin withdrew herself from his sight, till he had married another. This her Modesty made her so acceptable to King Clodovaeus the second of that name, son of Dagobert, that (as we read in the Appendix to Gregory Bishop of Tours) he made her, Greg. T●●n. l. 11, c. 91. though a stranger, his Queen for her prudence and comeliness, and had by her three Sons, Cloathair, Childeric and Theodoric. 5. After Clodovaeus his death, she awhile governed the Kingdom with her children: and then with great difficulty obtained permission of the Nobility to retire herself into a Monastery built by herself in a place called Cala in the Territory of Paris, Ap. Sur. 26. januar. over which she had placed Abbess a Holy Virgin called Bertilia, sent for by her out of the Monastery of I●dro. To this Monastery of Cala therefore she retired, where she lived a great example of Piety and virtue. Now at that time there being in Britain few Monasteries of Religious Virgins;, Bed. l. ●. c. 8. saith Saint Beda, many Noble men sent their daughters out of Britain into France to be instructed there and espoused to their Heavenly Bridegroom: especially in the Monasteries of Brige, Cale (now called Chelles) and Andilege. 6. She built likewise in the Territory of Amiens at a place called Corbey, Ap. Sur. ubi s●p●. a Monastery for Religious Monks, which she magnificently enriched with possessions and all things necessary for their subsistence. Over which Monks she placed Abbot a venerable person called Theofred, whom she had for that purpose desired to be sent out of the Monastery of Luxueil. (Luxovium:) Which Abbot was afterward a Bishop. 7 Neither was her piety confined to France only: Ibidem. For she honoured with many precious Gifts the Churches of the Holy Apostles S. Peter and S. Paul at Rome, out of the great love and devotion she had to them: Likewise great liberality she extended to the poor, and to persons professing a Reclused solitary life in the same City. 8. Thus in all conditions, both as a simple Virgin, a Queen and a Religious Nun she sparkled with all divine Graces. Particularly during her Regency, by her zeal the Simoniacal Heresy, which then defiled the Church of God, was quite driven out of the Kingdom. And for a further proof of her innocency touching the death of S. Ennemund or Dalfin Bishop of Lions, there is mention in her life of another Bishop called Sigebrand, who by the practice of Ebroin, against her will, without conviction or examination was slain, contrary to Law and justice. 9 Her piety to Holy Bishops, Ap. Sur. 7. Decemb. & particularly to S. Eligius the famous Bishop of Noyon is celebrated by S. Audo●n Bishop of Roven who lived at the same time, and wrote his life: For he relates with what affection and devotion this Holy Queen with her children and Nobles hastened to take care for his honourable innterment. Her desire was it should be conveyed to her Monastery of Cala, but by no force it could be removed. Whereupon overcome with a violent grief, she uncovered his face which she bedewed with showers of tears. At last turning herself to her Nobles, she said, We now see it is not his will that his body should be removed from his own City: let us therefore permit his own flock to enjoy it. Which words she had no sooner uttered, but the Body and Coffin became easily movable, so that two persons alone were able without difficulty to carry it. Thus having venerated the Sacred Body, she retired weary and hungry, for she had continued a Fast of three days with Prayers and tears, thereby to know Gods will for disposing the Body. 10. The same Holy Writer further declares the same Queen's devotion to S. Eligius after his death: and how in a vision by night he commanded a certain Courtier to reprove her for wearing jewels and costly apparel during her Widowhood: Which she did not out of Pride but because she thought it fitting to be done whilst she took care of administering the Kingdom during her son's minority. This command thrice repeated, not having been executed by the said Courtier, he was punished with a violent fever: During which having been visited by the Queen, he declared it to her: and immediately the fever quitted him. Whereupon the Queen laid aside her jewels and Ornaments, a great part of which she distributed to the Poor, and with the richest of them she made a most beautiful & sumptuous Cross, which she deposed at the head of S. Eligius (or S. Eloy) Which devotion of hers was imitated by the Nobles so zealously, that in a short time his Church was enriched with incredible riches & Offerings. 11. Her death was answerable to her life: Ap Harae●●● 26. januar. before which a wonderful vision was showed to her: for before the Altar of the Blessed Virgin a Ladder was erected up to heaven, & Angels descended to comfort her. She commanded her Sisters to conceal this Vision: and awhile after signing herself confidently with the sign of the Cross, and lifting up her eyes & hands to heaven, A. D. 655. she breathed forth her pure spirit: and those who were present saw her friend the holy Bishop Genesius among troops of Angels coming to meet her, on the third day before the Calends of February. Her memory is celebrated the same day in the Gallican martyrologue. Her Sacred Body was afterward diligently sought, and translated to a more honourable place in the time of S Lewis: Martyrolog. Gallican. 28. Mart. the Commemoration whereof is solemnised on the eight and twentieth of March. XX. CHAM XX CHAP. 1. Anna King of the East-Angles slain by K. Penda. 2.3 &c The Mercian Tyrant Penda miraculously slain by K. Oswi: who consecrates his daughter to God. A. D. 614. Westmonast. hîc. 1. IN the year of Grace six hundred fifty four, saith Matthew of westminster, Penda King of the Mercians, a man who breathed nothing but fury and war, and loved to tread in ways stained with blood, invaded the Religious King of the East-Angli, Anna, and in a moment destroyed him and his army. To him his Brother Aethelherus succeeded in the Kingdom. With King Anna was slain his eldest son Firmin●●: and both their bodies were buried at a Town called Blithborow in Suffolk, seated on the River Blithe: Which town, saith Camden, deserves to be mentioned for no other thing, Camden in Suffolk. but that there was the Sepulchre of Anna a Christian King of the East-Angli, slain in battle by Penda the Mercian King. But afterward their bodies were translated to S. Edmunds-bury, in the same Province. A. D. 655. 2. But the year following this bloody King Penda, who seems to have been raised up for the destruction of good Kings, received at last the reward of his cruelty by the hands of Oswi King of the Northumber's. The particular Narration we receive from S. Beda: Bed. l. 3. c. 24. In those times, saith he, King Oswi having received intolerable vexations from Penda King of the Mercians, who formerly slew his Brother King Oswald, at last was forced to promise him incredibly rich gifts to obtain a peace, & for a cessation of the ruins of his Provinces. But the perfidious King Penda would accept of no conditions, being determined to exterminate his whole Nation. Whereupon King Oswi had his recourse to the Divine Protection only, to deliver him from the barbarous impiety of his enemy. Wherefore he obliged himself by vow, saying, since this Pagan King refuses our gifts, let us offer them to our Lord God who will graciously accept t●em. He vowed therefore that in case he got the victory, he would consecrate his daughter to serve our Lord in perpetual Virginity, and withal bestow twelve possessions of farms for building and endowing Monasteries. After which vow he marched with a very small army to combat him. 3. Such a wonderful inequality there was between the two Armies, Idem. that the Pagans had a thirty fold greater army than the Christian King Oswi: for they had thirty Legions conducted by as many Generals, against whom notwithstanding Oswi with his Son Alcfrid, Idem ib. d. trusting only in Christ their conductor, with very small forces adventured to combat. King Oswi his Son Egfrid was not present there for he was then kept as an hostage by King Penda's wife. And Edilwald son of King Oswald, who ought to have assisted him, was on the Enemy's side, being one of Penda's Captains to fight against his Uncle and country. Though true it is that in the time of battle he withdrew himself into a safe place, there expecting the event. Rad. de Dicet c●l 9●6. Yea we read in the History of the Britain's that Alcfrid also the Son of King Oswi, rebelling against his Father, was joined with King Penda. 4. Yet notwithstanding all these disadvantages, Idem ibid. as soon as the combat began the thirty Pagan Generals of King Penda were put to flight and slain, and almost all their auxiliaries. Among which was also Edilhere Brother and Successor of Anna late King of the East-angles, who was the author of the war: he together with the forces attending him was likewise slain. And because the battle was fought near the River juwet, which by reason of great reins, had overflowed its banks, the waters consumed more in the flight, than swords had in the combat. 5. This wonderful victory was gained in the thirteenth year of King Oswi his reign, and on the seaventeenth day before the Calends of December, in the region of Loidis (now called Leeds io Yorkshire, were above thirty years before, King Edwin had overcome the Britain's. Westmonast. hic. ) The River which in S. Beda is called juwet, Matthew of Westminster more properly calls Winwed, adding that thence the Proverb came, That in the River Winwed were revenged the slaughters of five Kings, Anna, Sigebirt, Egric, Oswald and Edwin. And near the place is yet extant a village, either from this or King Edwins victory called Winfeild. 6. This victory brought incredible profit to both the Nations: Bed. ibid. for the Northumber's were secured from the hostile incursions of their Enemies, and the Nations both of the Mercians and other confining Provinces became converted to the Christian Faith, assoon as their perfidious Head was cut off. For immediately after, the most Christian King Oswi took possession of Penda's kingdom, by whose order the Holy Priest Diuma was ordained by Finan, Bishop both of the Mercians and Midland-Angli: for by reason of the scarcity of Priests one Prelate was obliged to govern two Nations. And now also the Conversion of the East-Saxons, under their King Sigebert, of which we treated before, was perfected. 7. King Oswi having thus by divine assistance gained so miraculous a victory, Id. ibid. c. 22. forgot not his Vow. But saith the same S. Beda, according to his promise made to our Lord, and in thanksgiving for his victory he gave his daughter Elsleda, scarce than a year old, to be consecrated in perpetual Virginity to our Lord: and moreover twelve possessions of lands for the maintaining Religious persons to pray daily for the perpetual peace of his Nation: Of which each possession was ten families. The foresaid daughter of King Oswi therefore entered into the Monastery called Heortsig, or the Island of the Hart, which was governed by the Holy Abbess Hilda. And two years after having obtained a possession of ten families in a place called Streneshalch, she there built a Monastery, in which the foresaid King's daughter first learned, and afterwards taught Regular observance: till having spent threescore years in our Lord's service the happy Virgin hastened to the embraces of her heavenly Bridegroom. XXI. CH. XXI. CHAP. i. 2. etc. The Gests and happy death of the Holy Abbess S. Hilda. 1. AS for S. Hilda mentioned by S. Beda, she was the daughter of Hereric Grand child of King Edwin by his son Egfrid: And when S. Paulin preached among the Northumber's, she with others embraced the Faith and received the Sacraments of Christ After which laying aside her Secular Habit, & desiring to serve our Lord more strictly, she went into the Province of the East-angles where she stayed a year. Bed. l. 4. c. 23. She had a purpose likewise, saith S. Beda, to forsake her country and all relations, and to go into France, there to spend her life as a stranger in the Monastery of Cala, thereby to obtain a perpetual mansion in heaven. For at the same time her Sister Hereswida Mother of Aldulph King of the East-angles, had submitted herself to Regular Disciplines, expecting a heavenly Crown. Desirous therefore to follow her example, S. Hilda had a purpose to go into a strange Country: but before she could execute that purpose, she was recalled by Bishop Aidan into her Country of the Northumber's, and receiving a place of one family at the North side of the River Wire, she with a few companions lived a Monastical life there another year. After which she was made Abbess in the Monastery called Heorthu, which not long before had been built by the devout handmaid of our Lord Heiu (or rather, Bega, according to Capgrave, vulgarly S. Bees) who is said to have been the first woman in the Province of the Northumber's who took the Habit and Profession of a Nun, by the Benediction of Bishop Aidan. But she not long after she had built the Monastery, retired to the City Calcaria, named by the English Calcester (vulgarly Tadcaster,) and there instituted another Mansion. 2. S. Hilda therefore being preferred to the government of that Monastery, was careful to establish therein Regular observance in every thing, according to the instructions she had received from learned men. For both Bishop Aidan and other Religious men who had known her, were wont to visit her, invited thereto by her wisdom and Love of the service of our Lord, for which they bore great affection to her, and were diligent to inform her touching Religious Observances. 3. After she had governed this Monastery some years, she undertook likewise the care of founding and ordaining another Monastery for Religious women, in which the like Instituts of a Regular life were established: the place where this Monastery was built is called Streanshalc (now called Whitby.) And there also she taught the perfect observance of justice▪ piety, chastity and other virtues, but principally Peace and Charity. So that according to the example of the Primitive Church, none were there either rich or poor, all things were common to all, since none challenged a propriety in any thing. For she was a woman of such eminent Prudence, that not only men of ordinary condition, but Kings and Princes also would sometimes demand and follow her Counsel. Such care she had ●o make her subjects diligent in reading Scripture: and exercising works of piety, that there were very many Ecclesiastical persons found there very fit to undertake the Ecclesiastical degree and Office of the Altar. In a word out of that one Monastery we have seen to proceed no fewer than five Bishops, all of them men of singular Merits and Sanctity: their Names are Bosa, Eata, Ostfor, john and Wilfrid. 4. This Monastery of Streneshalch she piously governed till the year of Grace six hundred and eighty, Id. ib. in which saith the same S. Beda, she passed to our Lord to receive in heaven a reward for many heavenly works wrought upon earth, on the fifteenth day before the Calends of December, being then Sixty six years old: Which time she divided into equal portions, living the first thirty three years most nobly in a secular state, and the other thirty three far more nobly in Monastical conversation. 5▪ For her Piety and other excellent virtues, illustrious even among persons far distant from her, she was generally styled by the Name of Mother, which she made good by being the occasion and instrument of conversion and Salvation to many: so fullfilling the dream of her Mother, Bregosuid, who living in banishment with her husband Hereric under Cerdice King of the Britain's where he died by poison, she dreamt that she had suddenly lost him: wherefore seeking him with great solicitude, instead of him she found under her garment a most precious chain of jewels so sparkling, that the beams thereof shone through all Britain: Which dream was truly ful●filld in this her daughter, whose life afforded examples of heavenly light to many persons both near and far removed. 6. Before her death she was visited for the space of six years together with sharp and tedious infirmities, during all which time she never ceased from praising our Lord for so purifying a trial of her patience, nor from instructing the flock committed to her charge to be diligent in serving and praising God as well in adversity as prosperity: In the midst of which exhortations also she ended her life. 7. Several Testimonies our Lord gave of her celestial happiness after death. For one of her Religious Sisters in a Monastery thirteen miles distant from thence the same night being wakened with the sound of a Bell like that which called them up to Midnight prayers, saw a glorious light, and in that light Angels carrying S. Hilda's soul to heaven. This vision she presently ran to declare to a Holy Virgin named Frigit, who in the Abbesses' place was Superior of the Nuns: and the next morning Messengers came to inform them of her death. The like vision was communicated to another devout Virgin in the same Monastery where the Holy Abbess died, who had then the care of such women as coming to conversion, were for Probation lodged beyond the bounds of the Enclosure. So that this Blessed Virgin Hilda is deservedly placed in the number of Saints in our martyrologue on the fifteenth of December. Martyrolog. Angli●. 15. Decemb. 8. Neither was it a diminution to her Sanctity, that she declared herself in opposition to S. Wilfrid both in the rite of the Paschal Observation, and also joining in a complaint to the See Apostolic against him, Bed. l. 3. c. 25. as S. Beda testifies, and Pope john in his Epistle to King Ethelred in the year seven hundred and five. For it is not to be wondered, if a woman should be zealous in maintaining a ceremony received from her Ancestors. And we find in Ecclesiastical Story that S. Athanasius & Saint Chrysostom were persecuted not only by impious men, but also by some Bishops esteemed for their Sanctity. From such examples we learn, saith William of Malmsbury, the wretched condition of our humane Mortality, Malmsbur. de Pontif. l. when we read that men celebrated for their Sanctity by our Forefathers, as Theodore, Berthwald, john, Bosa, and likewise the Abbess Hilda, with an irreconcilable passion persecuted S. Wilfrid, a man most acceptable to God. 9 S. Hilda's Successor in the Government of her Monastery was the Royal and Holy Virgin Edelfleda, who had been consecrated as an Offering to our Lord by her Father Oswi King of the Northumber's, when she was then but a year old, in thankfulness for his victory obtained against the bloody King of the Mercians, Penda. XXII. C. XXII. CHAP. 1.2. The Gests of S. Adulf and S. Botulph, brethren. A. D. 655. 1. AT the same time with S. Hilda flourished S. Botulph and his Brother S. Adulph: whom erroneously some Writers affirm to have been scott's, who are confuted by the whole contexture of their Lives. For thus we read in their Gests recorded by joannes Anglicus in Capgrave: Before Christian Religion was spread over Britain, Ap. Capgrav. in Botulpho. the Venerable Father's Botulph and Adulf, born of a Noble family and of a Germane descent, and more strictly linked by charity then blood, being very young were initiated in spiritual and celestial exercises. For being born of a Saxon stock which conquered Britain by martial courage, they from their infancy were imbued in the Christian Faith. But their parents being rude and unacquainted with the Documents of perfection, sent their children, five in number, to their ancient country of Saxony, there to learn the Discipline of a holy conversation. 2. Thus by mistake writes that Author for as yet Christianity was not entered into Saxony: Ib dem. Therefore in stead of Saxony we are to understand Belgic France, whither by S. Beda's testimony, our Ancestors in those times usually sent their children to be in 〈◊〉 in more sublime Christian Philosoph●. The same Writer thus prosecutes hi● Narratio. 3. With this intention the foresaid Fathers, pa●sing the Sea, repaired to Monasteries of Holy Religious men, desiring communication with them, to be instructed in the Document of a spiritual life. There being imbued with Monastical Institue and disciplines of a more austere life, they received the Religious Habit: and in a short time. God's Grace became enabled co be Teachers ● Perfection. 4. The King therefore hearing the fame of S. Adulphus, exalted him to the Government of the Church of Virect in Belgium. Who in discharge of that sublime employment was very watchful and solicitous to prevent the snares and cunning designs of the Devil, who like a ravening w●l sought the destruction of his flock. He was sedulous in works of mercy, feeding the poor, clothing the naked, correcting those which strayed, and comforting the afflicted, to the end he might himself obtain the effect of our Lords Promise, Blessed are the merciful, for they shall obtain mercy. He was instant in fasting, watching and prayers. He prevented his preaching by his practice, and in all things lead a saintlike life. 5. In the Gallican martyrologue he is adorned with this Elegy: Martyrolog. Gall. c. 17. I●n. On the seaventeenth of june is celebrated the Memory of S. Adulph Bishop of V●rect who was Brother of S. Botulph, and out of Britain passing with him into France, for his eminent endowments and Sanctity of life was raised to that See: wherein by his admirable virtues and learning, he became a shining light to his flock: and at last with a great affluence of merits ended his life, or rather being translated by death he passed to a life immortal. 6. As for his Venerable Brother S. Botulph (by the testimony of the foresaid Author) being well exercised in virtue and holiness, Ap. Capgrav. in Botulpho. he resolved to return into England. Now there were in the same Monastery where he made his abode, two Sisters of Ethelmund a Prince among the Southangles, who had been sent thither to be instructed in Monastical Disciplines. They hearing that the Blessed man had a purpose to return to his country, gave him commissions to be delivered to their Brother. Having therefore passed the Sea, S. Botulph was honourably received by the said Prince, who having heard his Sister's petitions, and accepted them, granted to the Holy man a place for building a Monastery. Now S Botulph did not desire that for his cause any one should be driven out of his hereditary possession, but rather that some place unpossessed and uncultivated should be assigned him, that there he might build a Church, and congregate brethren to serve God, by whose pious lives and prayers his Principality might be established in this world, and an eternal kingdom prepared for him in the world to come. This request the Prince willingly granted: whereupon the Venerable Father chose a certain untilled place where none dwelled, named Ikanho. It was a Wilderness unfrequented by men, but possessed by Devils, whose fantastical illusions were to be expelled thence, and a Religious conversation of pious men to be introduced, that where the Devil's fallacies abounded, there our Lords Divine Grace might superabound. 7. Where this place called Ikanho was seated, is now uncertain. The Centuriators of Magdeburg from Leland and Bale, place it not far from the City of Lincoln. And indeed in that Province where the River Witham enters the Sea there is a Town called Boston, but more truly Botulphs-town, for saith Camden it being formerly by Beda called Icanhoe, took a new name from Botulph a most holy Saxon. Camd. in 〈◊〉. Likewise in Huntingdon-shire there is a town called Bottle-bridge, for S. Botulphs-bridge. So that it seems in one of these two places S. Botulph built his Monastery. 8. The said Author thus pursues his Narration: When he had finished his Monastery, like a good shepherd he gathered together his flock, Ap. Capgrav. in S. Botulpho whom he diligently taught Apostolic Doctrines and Instituts of the Holy Fathers: and whatsoever good Documents he had learned abroad concerning Monastical Disciplines, those he instilled into the minds and practices of his Monks. He was beloved by all for he was free from arrogance, being humble, mild and affable in all things. He was illustrious likewise for many miracles and the gift of Prophecy: For sometimes by Divine inspiration he foretold future things as expressly as if they had been passed. When he was oppressed with any infirmity, he with blessed job persisted in thanking God, and all his discourse was of matters which might edify and advance the hearers. Such was his conversation during his life, and in such exercises he attained to a good old age. 9 He died most happily the same year in which S. Hilda also died and was buried in the Monastery which he had built. There his Sacred Relics remained, till the Danes invading this Island wasted all Holy places with fire and sword. Then by the care of S. Ethelwold they were translated, part to the Monastery of Ely, and part to that of Thorney. The Memory of S. Botulph was elsewhere also celebrated: for at London there is a Church dedicated to his honour. Hence we read this passage in Capgrave: In the Book of the Church of S. Botulph near Aldersgate London, there is mention how a part of the Body of S. Botulph was by King Edward of Happy memory conferred on the Church of S. Peter in Westminster. Marty. Angl. 16. Maij. His memory is celebrated in our martyrologue on the sixteenth of May. THE SIXTEENTH BOOK OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAPTER. 1.2. etc. The Mercians Converted: and an Episcopal See erected there. 5 Ithamar Bishop of Rochester dies: and Damian succeeds. 6. The Holy Offspring of Merovald a Prince of the Mercians. 1. BY the death of Penda King of the Mercians, A. D. 656. that Kingdom together with that of the East-Angles whose Kings he had slain, became an accession to the Dominions of the Victorious Oswi King of the Northumber's Notwithstanding in the year of Grace six hundred fifty six he permitted Peoda the Son of Penda, on whom he had bestowed his daughter Alefleda, to reign over the Southern Mercians: and likewise Edelwald the Brother of Ethelhere to govern the East-Angles. 2. By this indulgence of King Oswi the Christian Faith became spread through several Provinces: Malmsbur. Cent. 7. f. 41. For he built many Churches and Monasteries in the Kingdom of the Mercians: among which the principal was that which was founded in an Island called the Isle of the Hart, Id. f. 34. in which as a testimony of gratitude to God for his Victory, he enclosed his daughter. So that within the space of two years the Mercians following his example were converted to the Faith and baptised. 3. And for a firmer establishment of Christianity among them, Godwin. in cattle Episc. Coventr. & Lichfield. Malmsbur. de Bontif. l. 3. f. 26. he erected an Episcopal See common to the Mercians and Midland Angli, in the City of Lichfe●ld, saith Bishop Godwin. Though more probable it is that as yet there was no certain place affixed for the Bishop's residence: For several years after this we read how Wuifer King of the Mercians offered Lichfeild to S. Wilfrid that he might there either build a Monastery or erect an Episcopal See, The first Bishop of the Mercians was Diuma a Scottish Priest, of whom we have already made mention. 4. This is testified by S Beda in this passage, When Oswi the most Christian King of the Northumber's having slain King Penda, Bed. l. 3. c. 21. took possession of his Kingdom, Diuma one of the four forementioned Priests, was ordainen Bishop both of the Midland Angli and Mercians by F●nan, Bishop of Lindisfarn. For by reason of the Scarceness of Priests they were compelled to set one Bishop over two Nations. Now Diuma having in a short time converted great multitudes, died: To whom in the year of Grace six hundred fifty eight succeeded Cellach who was likewise a Scotchman: Godwin. ib. Who after he had a few years governed that Province, voluntarily relinquished his Bishopric, and returned to his Native country the Island of Hu, or Hy. A. D. 658 5. At this time Ithamar who had succeeded S. Paulinus in the Episcopal See of Rochester, died: Harpif. saec. 6. c. 11. He was not inferior to his Predecessors in Sanctity and learning, saith Harpsfeild: who adds, That many years after his death by reason of frequent Miracles wrought by his intercession, his Body was translated to a more honourable place. Which translation was made on the fourth day before the Ides of january: on which day his Anniversary Solemnity is celebrated in the Church of Rochester. In our martyrologue his Commemoration is made on the Tenth of june, Martyrolog. Ang. 10. jun. which was the day of his death. Bed. l. 3 c. 20. And his Successor was Damian, descended of the South-Saxons, saith S. Beda. 6. This year Merevald a Prince among the Mercians built a Monastery for Religious Virgins at a Town called Lemster in the Province of Hereford. He is said to have been the Son of Penda▪ and Brother of Peoda and of his Successor Wolfer Kings of the Mercians. But he is more illustrious by his Holy Offspring, his son Merefin, and his daughters Milburga, Mildreda, and Milgitha, born to him by his Wife S. Ermenburga. ●. King Peoda likewise the Son of Penda first King of the Mercians, Camden in Northamptonshire. this same year for propagating Christian Religion, laid the foundation of the Monastery of Medeshampsted, in the Region of the Girvians (or Northamptonshire: A. D. 657. ) But having been the next year slain by the treason of his Wife (Alcfleda the natural daughter of Oswi King of the Northumber's) he could not perfect it. Thus writes Camden from Robert Swapham an ancient Author. Ingulph. And Ingulphus adds. That he left his fervour and devotion to his Brother Wulfer his Successor in that Kingdom, and to Saxulph a man of great power there: who finished the said Monastery eight years after. The place anciently called Medeshampsted, afterward took the name of Peterborough, illustrious in regard of this Monastery. II. CHAP. II. CHAP. 1.2.3. The Britain's overthrown by the King of the Westsaxons. A. D. 658. 1. IN the year of Grace six hundred fifty eight the Britain's received a great overthrow from Kenewalch King of the Westsaxons: which is thus described by Huntingdon: Huntingd. l. 2. Cenwald (so he calls him) King of the Westsaxons in the seaventeenth year of his reign fought against the Britain's at Pennum. For they knowing that he had been overcome by the stou● King Penda, and (almost) driven out of his kingdom, imagined that he was unable to sustain the burden of a battle. Whereupon having gathered a numerous army, they with great pride invaded his Dominions. At the beginning of the fight the Britain's fiercely setting on the Saxons, A. D. 659 made them give ground: But the Saxons with great courage and constancy resisting them, for they preferred death before flying, at last so wearied the Britain's, that their forces melted away like snow, so that they turned their backs to the pursuers, and fled from Pennum as far as Pedredan. The wound which the Progeny of Brutus received this day, was incurable. 2. The place where this battle was sought was an obscure Village in Somersetshire at this day called Pen: but anciently famous for this Victory over the Britain's, and another which in after age's King Edmond Ironside gained there against the Danes. From thence the Britain's fled to the River Pedre●, now called Parrot, where was seated the town called by the Saxons Pedridan, but now Pederton, and it was sometimes the Royal Seat of Ina King of the Westsaxons. 3. After this combat and Victory the Saxons became so terrible to the Britain's, that they never afterward descended from their mountains to encounter them. Besides this, their State became divided among several petty Princes, each of which sought to secure and enlarge his own territory, so that they never combined in any general design against the Saxons or English. III. CHAP. III. CHAP. 1.2. Wolfer King of the Mercians: His wife S. Erminilda. Trumhere Bishop of the Mercians. 1. KING Peoda, as hath been declared, having been slain by the treachery of his Wife in the time of the Paschall Solemnity, A. D. 659. that Kingdom of the Southern Mercians returned to the Dominion of King Oswi: Wig●rn. hic. But three years after the Princes of the Nation of the Mercians rebelled against him: their names were Immin, Eaba and Eadbert. These exalted to the throne Wulfer the Son of Penda, than a young man, whom they had preserved and kept concealed among them. And so with their new King, they joyfully persevered in Profession of Christianity. 2. The wife of this King Wulfer was S. Erminilda: Ap. Caepgrav in S. Erminildá. Whose parents were Ercombert King of Kent and S. Sexburga. By their pious instructions she became so zealous in promoting the Christian faith, that by her persuasions, kindness and holy example that perverse and rude Nation of the Mercians was brought to submit to the sweet yoke of Christ. And her husband complying with her desires assisted her in extirpating Idolatrous Superstitions, and filling the kingdom with Churches and Priests. Whence appears that King Wulfer himself was also a Christian. 3. In the beginning of his reign Trumher, who as hath been declared was constituted Abbot in the Monastery of Gethlingum (or Gilling) founded in the place where the Holy King Oswin was slain, was made Bishop of the Mercians, after that Celiach the Successor of Diuma a Scot, had relinquished his Bishopric and was returned into his country. This Trumher was by Nation an Englishman, and kinsman or King Oswin: but he had his education and instruction among the Scots. There is no more recorded of him, but only that by him Edilwalch Prince of the South-Saxons was baptised, as shall be declared. I●. CHAP. IV. CHAP. 1.2.3. etc. S. Ethelreda married to Tombert: remains a Virgin. 8 9 etc. She a second time married to Egfrid Prince of the Northumber's preserves her Virginity. 15.16. etc. She flies from thence: and is miraculously preserved from her husband King Egfrid. 20. etc. She builds a Monastery of Virgins and another of Monks at Ely. A. D. 660. Wigorn. hîc. 1. IN the following year Egfrid the Son of King Oswi took to wife Etheldrith (or Ediltrudis) a daughter of Anna King of the Eastangles. The Sanctity of this Lady, twice a Widow, and always a Virgin, is highly and worthily celebrated by all our Historians: and therefore her Memory must not be slightly passed over in this Story. 2. She was born in the Province of the Iceni, Camden in Suffolk. or Suffolk at a town called Ixning, which saith Camden though now an obscure Village, was anciently famous for the birth of Etheldreda daughter of King Anna, a king wonderfully blessed by God in a Saintly offspring. Some Writers affirm this Holy Virgin to have been the eldest of his daughters: But S. Beda expressly testifies that S. Sexburga was elder than she. 3. Polydor commends her for her beauty, a quality very useless to virtue, which notwithstanding may worthily enter among her praises, because the purity of her mind triumphed over all the snares and machine's which her beauty suggested against her. In her infancy she dedicated herself to chastity: wherein the suitable piety of her Sisters did confirm her: and during that tender age free from tentations, though her affection to purity increased, yet her constancy was not exposed to any trial till the year of Grace six hundred fifty one, A. D. 660. when being marriageable, her parents provided a husband for her. The Holy Virgin who had fixed all her affections on Christ alone; though her desire was to confine herself in a Cloister, yet durst not renounce her obedience to her parents. 4 The Husband designed for her was Tombert Prince of the Girvians, a people inhabiting the fenny Islands in Cambridgshire, whose country we read thus described by an ancient Writer named Felix, Camden in Cambridgshire. cited by Camden: There is a fenny marsh of an exceeding large extent, which beginning from the banks of the River Gronta reaches northwardly to the Sea. In some places there grow nothing but sedges, elsewhere there are springs from whence issue black Waters which cause foggy vapours, and among these there are several Islands with uneven winding banks, which are pleasantly covered with woods. Hun●tingdon calls th●s Region a most delicious and fruitful country, Ibid. watered with many plea●sant rivers, painted with several lakes great and small, and flourishing with many groves and Islands. The whole Territory, from the principal Islands name is called the Isle of Ely: which is therefore here more accuratly described, because it was by Prince Tombert assigned to Saint Ediltrudis, or Etheldreda (vulgarly called Saint Audrey) for a jointure, and thence became our Lord's Patrimony. 5. To this Prince therefore S. Ediltrudis was given in marriage, which was a state of life grievous to her who had entertained a far more Sublime affection. Yet some hope remained, that though she could not incline her parents m●nds to dispense with her marriage, she might perhaps obtain of her husband a permission to preserve the integrity of her body. Therefore all her innocent arts she made of use to engage her husband affections, to the end he might be indu●ced to approve her design. She spared no prayers nor praises of Virginal purity. Neither did her endeavours want effect: For admiring her Angelical chastity, he gave her a hope of compliance with her desires. But not long after, reason being overcome with the violence of corrupt nature, he yielded to his own desires, and required of her that right which the Laws of Marriage allowed him, and which he would not defer till the night following. 6. In this extremity God alone was her refuge. To him therefore she had recourse by her most devout prayers, beseeching him, that if her Vows were acceptable to him, he would send the Angel of her Virginity to guard her, and suggest to her mind such thoughts, and to her tongue such words as might find a grateful admittance into the heart of her Prince. 7. Presently after this Tombert entered into her chamber, with a resolution to extort her consent to his impatient desires. But God prevented him: for he found the Holy Virgin encompassed with a wonderful light and celestial flame, which dazzled his eyes, and consuming the fire of lust boiling in his bosom, changed his mind not only to admiration but love of Chastity: insomuch that now perceiving that our Lord challenged her for his own Spouse, he not only relinquished his claim to her, but professed himself a companion with her in the same vow of consecrating himself too God. Thus they lived together the space of seven or eight years in perfect concord: during all which time Saint Etheldreda, being secure of her husband's fidelity and constancy in his promise, employed herself wholly in the delicious exercises of Prayer and devotion. 8. But Almighty God, who had given to the Holy Virgin a most constant mind, prepared new combats, and new triumphs for her. For her Husband Prince Tombert dying, whereas this Virgin-Widow esteemed herself out of danger of being exposed to any more trials, as being now in her own disposal, yet a new tempest drove her out of the haven to Sea again. For Egfrid the Son of Oswi, and heir of the Northumbrian kingdom, invited by the fame of her sanctity and perfections, demanded her in marriage. Her parents together with the Nobles of the Eastangles esteeming this marriage extremely beneficial to that Province which languished under the government of her Brother Ethelwald, pressed her therefore most earnestly to accept of it, and at last conquered her resistance: So that once more for the common good she was compelled to submit herself to a new servitude. For Almighty God intended in her to show to the world an admirable example of constancy and Chastity. 9 This year therefore she was conducted to the Kingdom of the Northumbrians. In which journey, Bed. lib. 4. c. 3. saith S. Beda, she was attended by a certain person named Oswin her prime servant and steward of her house. A man worthy to serve such a Queen. For he afterward became a Monk, being a man of great merit, and who out of a pure intention forsaking the world to obtain an eternal retribution, became worthy to receive many revelations of Divine Mysteries from our Lord. 10. S. Etheldreda (or Ediltrudis) thus accompanied was conducted and married to Egfrid Prince of the Northumber's. Who being possessed of such a treasure, omitted nothing whereby he might conciliate her affections. But one only thing could content her, which was the preservation of her Virginal integrity: all other blandishments which a Princely State could afford, without this, were tastlesse and noisome to her. 11. Once more therefore she made use of her former arts to obtain that from Egfrid, which had been granted her by Tombert, that there might be between them a conjunction of minds only, with a separation of bodies. Egfrid was a Prince in whose veins youthful blood was then boiling: Yet such power had the prayers and reasons alleged by his chaste Princess, that by an example scarce hitherto heard of in the Church, they lived twelve years together without any prejudice or diminution of Saint Ethelreds' Virginity. Her youth, beauty and other admirable perfections of mind produced in him nothing but reverence: they conversed together as if they had been devested of their Bodies. 12. To the present sensual age this may seem incredible: Malmsbur. de Reg. l. 2. c. 1. but there is not wanting a cloud of witnesses to testify it. William of Malmsbury thus writes: Etheldrida though married to two husbands, by a happy continence lived free from any stirring of lust, so that without the least diminution of her chastity she victoriously obtained in heaven the garland of perpetual Virginity. To the same purpose Henry of Huntingdom: Huntingd l.: Aeldiltrida was the wife of King Egfrid, yet to the end remained a pure Virgin. 13. But before these, Bed. l. 4. c. 19 Saint Beda who lived in the s●me age with her, thus more expressly testifies the same: King Egfrid, saith he, took to wife a Lady named Ediltruda the daughter of Anna King of the Angles, who was a very Religious Prince and every way illustrious. The same Lady had been before, wife to a Prince of the Southern Girvians named Tombert: after whose death, which succeeded not long after the marriage, she was given to the foresaid King. And though she continued the space of twelve years his Consort, yet she remained glorious in the perpetual integrity of her Virginity. Hereof the Blessed Bishop Wilfrid gave me an assurance, when upon the occasion of some persons who called it into doubt, I asked him concerning it: For he professed that he himself was a most certain witness of it: in so much as King Egfrid promised him great store of money and lands if he could persuade the Queen, who respected none so much as him, to afford him the use of marriage. 14. Thus writes Saint Beda: and as if he foresaw that there would arise in our Nation a Sect either disgracing Virginity, or Professing that Continence is a Virtue exceeding human forces, Id. ibid. he adds, Neither ought we to distrust that that might happen in our age which faithful history testifies to have sometimes formerly come to pass: since it is a gift of the same Lord who promised to be present with us to the end of the world. Moreover God was pleased by a Divine miracle to witness the same: For the flesh of S. Edildreda a long time after she was buried could not be corrupted: which was a sign that whilst she was alive she remained uncorrupted by human touches. 15. After twelve years thus conversing together, during which time King Egfrid used all means, but force, to expugn his wife's purpose: at last he gave her free permission to spend the rest of her days according to her own desire, in a stare of Religious retirement, where she might ●ive free from all solicitations, and entirely employ her whole affection on her heavenly Bridegroom. Thus writes Saint Beda, After she had made many earnest requests to the King that she might be permitted to relinquish all worldly cares, Bed. l. c. 4.19. and serve our Lord Christ alone, the true King, in a Monastery: at last with much ado she obtained her petition, and entered into a Monastery, where Ebba the Aunt of King Egfrid was Abbess, and which was seated in a place called the City of Coluda or Coldingham: There she received the Sacred veil of Religions from the foresaid Bishop Wilfrid. 16. We must here interrupt the Narration of Saint Beda, and insert the occurrents happening to this Blessed Virgin upon her departure from Saint Ebba, before she arrived at her own Territory of Ely: as we find recorded in the ancient Archives of that Monastery. 17. There we read how not long after her permission to retire herself, Hist. Eli●us. ●● d●●affic●. ●9. King Egfrid repenting his indulgence towards her was desirous to recall her, and by the instigation of his servants resolved by force to take her out of the Monastery. Which being made known to the Holy Abbess Ebba, she counselled Saint Ethelreda to fly speedily away, and not to rest till she came to her own house at Ely. Whereupon the Holy Virgin without delay taking with her two other devout Virgins, Selbenna and Selbera, went out of the Monastery and went up a high Mountain not far distant called Coldeburches-heved (which signifies the Head of Coldeburt.) In the mean time King Egfrid was come to the Monastery, and hearing of her flight, pursued her. But Almighty God to defend his servants, had encompassed the Hall with deep waters from the Sea, insomuch as the King could find no means to pass them. At which being amazed, and perceiving a Divine hand in it, he returned to York, and shortly after took to wife Ermenburga. And after that time he conceived a deep hatred against Saint Wilfrid, which broke forth afterward as shall be declared. 18. The Tradition of that region informs us that the Holy Virgin, and her companions were sustained by God seven days on that mountain without any corporal food. After which they descended, and passing over the River of Humber they came prosperously to a place called Wintringham, and rested at a Village named Alfham, where she took order for building a Church. From thence travelling with great labour, and finding in her way a commodious shade, she there laid her down to sleep. And when she awaked she found her staff which she had fastened in the ground at her head had taken root and began to flourish with leaves. In succeeding times it became a very large and tall Tree, and continues to this day called Etheldredstow, or Ethelreds' rest. And in memory thereof a Church was there afterward built to her honour. She therefore pursuing her journey, through many difficulties and dangers at last arrived safe at Ely with her two companions. There she found a Holy Priest called Huna, who joyfully received her, and performed all Ecclesiastical functions. 19 Now in that Island there had anciently been a Church built by King Ethelbert at Saint Augustins' request, which not long before this time had been destroyed by the cruel Tyrant Penda, who had also slain or chased away the Priests attending it. This Church the Holy Virgin restored in a more ample form, and consecrated it, as it had been formerly, to the Honour of the most blessed Virgin Mother of our Lord. Thereto likewise she by the assistance of her Brother King Adulf adjoined a Monastery of devout Virgins, which with great fervour flocked to her: over whom she was constituted Abbess. And concerning her manner of life there, we thus read in S. Beda. It is reported (saith he) that from her first entrance into the Monastery she never used any linen vestments, Bed. l. ●4. c. 19 and very seldom any warm baths, except before the solemn Feasts of Easter, Pentecost and Epiphany, and then she would be the last to wash herself, after she had ministered to all the other Virgins. She rarely eat any thing more than once a day, unless on the great Solemnities, or when any infirmity forced her to do otherwise. From the time of Midnight Matins till break of day she remained in the Church intent on her Prayers. Some affirm that by the Spirit of Prophecy she foretold both the Pestilence of which she herself died, and likewise in the presence of her whole Convent she signified the number of those who were to be taken out of the world. 21. The sweet odour of her piety and virtues drew many Virgins and Widows, some of Royal descent to follow her. For her Sister Sexburga Queen of Kent, after the death of her husband Ercombert, (to whom she bore two sons, Egbert and Lothair, who succeeded in the Kingdom) became a Nun under the Government of S. Etheldred, to whom likewise she succeeded in the care of the Monastery. Moreover the daughter of the same Sexburga, called Erminilda Queen of the Mercians, when her husband Wulfer was dead retired to the same Convent, bringing with her her only daughter S. Wereburga, of whom more hereafter. Reyner. in Apostolat f. 37 22. Besides the Monastery of Religious Virgins, S. Ethelreda built likewise or rather restored, in a place near adjoining, a Convent for Monks, over whom she as Abbess retained jurisdiction. In both which Cloisters there were no fewer than a hundred devout persons continually attending on the service of God. V. CHAM V. CHAP. 1.2. etc. S. Ethelreds' Body found incorrupt. 7 Taudrey-lace. 8.9. etc. Apparitions and Miracles wrought by the Holy Virgin. 1. Seven years the Blessed Virgin Ethelreda governed her Monastery of Ely, Bed. l. 4. c. 19 exhibiting herself a glorious example of Piety and all virtues: after which in the year of Grace six hundred seaventy nine our Lord called her out of this world to receive her reward, Wigorn. ad A. D. 679. on the eighth day before the Calends of july: and according to her own command she was buried among her own Religious Virgins in the same coffin of wood, wherein she lay when she gave up her Spirit: and her Sister Sexburga, who had been the Wife of Earcombert King of Kent, succeeded her in the Office of Abbess. 2. The wonderful testimonies which God was pleased to afford in approbation of the Sanctity and purity of this Holy Widow, twice a wife and always a Virgin, are commemorated by S. Beda, who himself might have been a witness of them. He was three and twenty years old when those things happened, and wrote them forty years after. The relation by him given thus follows: Bed. l. 4. c. 9 3. Sixteen years after the Blessed Virgin Saint Ethelreda was buried, her Sister Sexburga Abbess thought fit to take up her bones, and putting them into a New Coffin to translate them into a Church (dedicated to her honour.) She commanded therefore certain of the Monks to search out a Stone commodious for that purpose. Now the region of Ely being all encompassed with rivers and marshes, afforded no such stones of a convenient largeness. They therefore taking boat, went to a certain City not far distant, which lay desolate, called in the English tongue Grandacister, where presently near the walls of the City they found a Coffin of white Marble, elegantly made, and fitly covered with a stone of the same. Perceiving hereby that God had prospered their journey, they with great joy and thankfulness brought the Coffin to the Monastery. Id. ib. 4. Now when her Sepulchre was opened and the sacred body of this Holy Virgin and Spouse of our Lord discovered, it was found ●s free from any corruption as if she had been buried the same day. This the foresaid Bishop Wilfrid and many other eye-witnesses have testified. But a more certain Witness hereof was her Physician called Cinfrid, who assisted her at her death, and was likewise present when her body was taken up. He frequently made relation how in her sickness she had a great swelling under the hollow of her arm. Whereupon he was advised to make an incision in the said swelling that the noxious humour might flow out. Which I having done, saith he, for two days after she found herself at more ease, insomuch as many thought she would recover. But the third day after her pains returning, she was suddenly taken out of the world, and made a happy exchange of pains and death for life and perpetual health. 5. And many years after when her bones were taken out of her Sepulchre, Id. ib. a Pavilion was set up, about which the whole congregation of Religious men and Virgins stood singing Psalms In the mean time the Abbess attended with a few of the Nuns where busy within the Pavilion, taking up the body: and on a sudden we heard the Abbess from within cry out with a distinct voice, Glory be to the name of our Lord And presently after they opened the door of the Pavilion, and called me in: where I saw the Sacred Body of the Holy Virgin taken out of her Sepulchre and placed in the Coffin, where it lay as if she had been asleep. After which taking the cover from her face they showed me the wound of the incision which I had made, perfectly cured, insomuch as instead of a wide gaping wound which was in her body when she was buried, now only some small signs of a scar appeared, and those likewise were so fresh, that they seemed as if they had been closed that very day. 6. The Religious Virgins also reported, Id. ib. that when by reason of the foresaid swelling she was tormented with extreme pains in her neck and side of her face, she took great contentment in her infirmity, and was want to say, I know of a certainty that I am justly pain in my neck, because when I was a young maid I wore about my neck weighty chains of jewels: Therefore God in his mercy has thus punished me, that the fiery heat and redness of the swelling in my neck may satisfy ●or my former pride and levity, 7. Harpsfeild from this passage in S. Beda well collects, Harp●f. ●aec. 7. c. 24. that the custom in England for women to were a necklace of fine silk, came from this Exemple and saying of S. Ethelred: and therefore the said necklace is vulgarly called Tawdry-lace, that is the lace of S. Audrey or S. Ethelreda. And it were to be wished that by such a monument the minds of our women and Virgins would be incited to imitate the Virtues of this Blessed Virgin. 8. S. Beda thus proceeds in his Narration: Bed. ubi ●upr When the Holy Virgin's body was translated into the Church dedicated to her, it happened that by the touching of her Vestments Devils were driven from the bodies of the obsessed, and many infirmities were cured. The Coffin likewise of wood in which she was first buried restored sight to the blind, and took away pain from the eyes of such infirm persons as applied their head to the same when they prayed. The Religious Virgins therefore washed the Saint's body, and putting new vestments on it, carried it into the Churches placing it in the new Marble Coffin lately brought thither: where it remains to this day in great veneration. And which was very strange, the said Coffin was found so exactly fit for the Holy Virgin's body, as if it had been made on purpose for her. The place likewise of the head which was distinctly framed, did properly suit with the measure of the Virgin's head. Matt. Angl 7. Oct. 9 This Translation was on the seaventeenth of October, on which day it is commemorated in the Calendar of Sarum. And the same day in following ages was solemnly observed as a Feast: For in a Charter made by King Henry the first for the erection of the Monastery of Ely into an Episcopal See, we find it dated, in a Synod held at Nottingham Castle, on the day of the Translation of the Blessed Virgin Ethelreda: though as M. Selden observes, there be there an antichronism, the ninth being written, instead of the one and twentieth of the Calends of November. 10. In succeeding times when the fury of the Danes laid waste all places, and their rage was chiefly exercised against the Sacred Relics of Saints, God by a special Miracle preserved the Monument of this Holy Virgin. Malmsbur. de ●. Pontif. l. 4 f. 293. For thus writes William of Malmsbury: The Danes (saith he) rushing violently into that fenny country, drove out the Religious Virgins, and demolished their buildings. Among which one, more outrageous than the rest, stole away the Mantle which covered the Virgin's Tomb, and with his sword smote the Marble: by which stroke a splinter of it reverberated from the pavement into the Sacrilegious Soldiers eye, and he fell distracted to the ground. Whereupon his companions raising him up, fled away, and against their former design left untouched all the other Sepulchers of the Holy Virgins which had been buried there. 11. The same Author further relates, how in the age next following, Id. ib. when the Danish troubles were ceased, there were placed in the said Monastery Secular Priests to perform Divine service there: Among which one more r●●h and saucy than his companions, tempted the rest to make a trial whether the Sacred Virgin's body yet remained uncorrupted. But they upon an apprehension of danger refusing, he foolishly adventured on it. And fasting a candle to the end of a rod, he passed it through a hole which the Danes had made in the Sepulchre, and looking in as curiously as he could, searched round about the Tomb. And not content with this, with the end of a forked stick he endeavoured to draw to him the clothes in which the Sacred Body was enwrapped; and some part of the Body he discovered: When the Holy Virgin having indignation that a Vile person should presume to look upon her naked body, A. D. 960 with great violence drew back the clothes, insomuch as he striving against her, fell back ward, and was forcibly dashed against the pavement: by which fall he became lame all his life, and afterward was struck with madness. That hole made in the Sepulchre the Holy Bishop Ethelwold caused to be damned up with stone and mortar: and thrusting out the Seculars, brought Monks into the place: and moreover conferred on the Monastery an incredible number of Manors and possessions which he bought with his own money. 12. This happened about the year of our Lord nine hundred and sixty, in the reign of King Edgar. Now what special lands than belonged to that Monastery does not distinctly appear. Yet we find that the part of Suffolk adjoining to Ely was anciently divided into three portions, of which one was called The liberty of Saint Ediltrudis, because it appertaind to her Convent: On which, saith Camden, Camden in Suffolk. our Kings heretofore bestowed territories Come Sacha & Socha, as we read in the Records of Ely, granting thereto an entire exemption from all jurisdiction, Ecclesiastical and Secular. 13 These possessions were continually increased by the great devotion born to her during the Saxon Government and Monarchy. But when the Norman race came in, this and many other Religious houses and Churches suffered much prejudice, many of their Lands and Manors being either confiscated to the King's Exchequer, or bestowed on Officers and soldiers assisting in the Conquest. Notwithstanding after all such extortions, yet there remained very considerable revenues to Saint Ethelreda's Monastery: Concerning which William of Malmsbury thus wrote above four hundred years since: Malmsbur de Pontif. l. 4. f. 273. You may conjecture the largeness of the possessions of Saint Ethelreda by this, that though very much was by fraud taken away, and more by violence usurped, the last Abbot Richard put up in his own purse yearly a thousand and four hundred pounds, allowing scarce three hundred for the maintenance of the Monks; besides those expenses which were consumed on his servants and guests. Godwin. in Elieus. Episcop This Sum saith B. Codwin if compared with the present rate of coin amounts to more than four thousand pound yearly rents. 14 But it will be more expedient that we should celebrate this Holy Virgin's riches in Divine Graces, then worldly possessions. In the days of the said Richard the last Abbot (for after him that Church was made an Episcopal See) the uncorruptednes of her body was not questioned, as we shall show presently when we treat of her Sister S. Withburga a Holy Virgin also. To avoid tediousness I will omit many wonderful things which God was pleased to work by S. Ethelreda in several following ages. Yet without a great fault we must not pass by two apparitions of the holy Virgin, related by a faithful Historian, and approved by many witnesses, wherein she promised her special patronage to the inhabitants of our Island who should have recourse to her intercession. Walsingh. in Rich. 1. f. 338. 15. In the year of Grace thirteen hundred eighty nine (saith Thomas Walsingham) at Ely the Blessed Virgin and Queen Ethelreda appeared to a certain young man admonishing him to beware of some dangers ready to befall him, and informing him likewise of far greater calamities coming on the Kingdom, except Almighty God being pacified by the prayers of his servants, would mercifully hold his hand. Therefore she advised him to require the Prior and Monks of her Convent in her name to pray unto our Lord for the common safety of the Kingdom, adding, that She herself would also add her prayers for the same purpose. And when the young man had not the courage to perform her commands, she told him, that for a sign he should be contracted in his members, lame and disabled to every thing till the day of her Deposition: on which solemnity if he were carried to her Sepulchre, he should recover his perfect health. Hereupon the young man published his Vision, insomuch as many believed it, being induced thereto by seeing the penalty laid on him: For to show that there was no fiction in the matter, his legs were so slender, that there was nothing but skin and bones, and his hams were so drawn up, that his heels stuck to his haunches. 16. The report of this being spread abroad, many came to see him, and for trial they pricked his legs and feet with iron bodkins, but the skin being dead, he felt nothing: Others endeavoured, but in vain, to draw back his legs. They determined therefore to expect the prefixed day, wherein the event would prove his speeches either true or false. On the solemnity therefore of the glorious Virgin-Queen the young man was carried to the Church. There being laid he began first to fall into a slumber, but being waked, he leapt up. Those who were near heard the cracking of his sinews, after which followed the stretching forth of his members: and the young man began to leap and in the presence of many he went about the Virgin's Sepulchre. And whereas by command of the Holy Virgin he had foretold many secret matters touching particular persons (the which he revealed to his Parish-Preist under seal of Confession) all which were found to be true: men therefore did assure themselves that all the rest which he said should afterward come to pass, were true likewise. Among which he foretold that the summer following the heats would be so extreme, that the leads on some Churches would be melted, unless God would qualify it. And indeed we felt a very great heat, which but for the prayers of some devout persons would have been intolerable. Moreover by lightning from heaven the lead on some Churches was melted, as at a town called Manfeild in Sussex: the Collegiate Church of Canterbury likewise was burnt, with a great part of the City, several farm-houses also in Essex, and in some places both ships and mariners were consumed by fire from heaven. 7 This Vision and prediction was moreover confirmed by another shortly following, Id. ibid. made by the same glorious Saint to an old decrepit woman of fourscore years, who was healed of a long continued lament at her Sepulchre, as the same Historian at large recounts: to whom the Reader is referred. To conclude, we will here only add the Testimony given to this Holy Virgin in the Roman martyrologue, where on the three and twentieth of june we read these words, Martyrolog. Rom. 23. jun. In Britain on that day is the Commemoration of S. Ediltrudis Queen and Virgin, illustrious for Sanctity and Miracles, whose Body eleven years after she was buried, was found uncorrupted. VI CHAP. VI CHAP. 1.2. etc. The Gests of S. Withburga Sister to S. Ethelreda. 6: 7. etc. Her Body likewise uncorrupted, after many ages. 10.11. The Privilege of England above other countries. 1. THE same year in which S Ethelreda was the second time married to Egfrid Prince of the Northumber's, A D 660. her Sister S. Withburga daughter of Anna King of the East-angles according to our ancient martyrologue is said to have died, though in a later and more correct Edition her death is placed ten years after. 2. This Holy Virgin S. Withburga, having scarce passed the years of child hood, was inflamed with a desire of retiring from the tumults and conversation of the world, that she might more freely attend to God: And accordingly she built for herself an Oratory in a village of Norfolk called Derrega now Derham, where as if she had been devested of her body, and estranged from all delectations of sense, she gave herself entirely to Divine Contemplation, living an Angelical life in perfect chastity and neglect of all contentments of the flesh. 3. Now it happened that herself, and her innocent family of Virgins her attendants, being solicitous only to feed their minds with spiritual delicacies, fell into want of necessary sustenance. Capgrav. in S. Withburga. Whereupon the Holy Virgin careful of her companions, addressed her prayers to her heavenly Master, whose care extends itself even to the fowls of the air, beseeching him to provide for his hand maids, Capgrav. in S. Withburga Malsb. de Pass. 14. who only attended on his service. After such Prayers she fell into a slumber, in which she saw standing by her the Queen of Virgins adorned with inexpressible beauty and Majesty, who bid her still put her confidence in God, and not to trouble herself for the morrow. Send, said she, two of the maid servants every morning to the bridge which passes over the neighbouring River, for there will meet them two milch Does, which will afford sufficient nourishment for this small family. According to this command the next morning she sent her two maids, to whom two Does offered themselves, from which they drew a sufficient quantity of milk for their sustenance. 4. This effect of the Divine Providence towards his servants continued a long time; till at last the Devil full of envy and rage incited the like passions into the mind of a rude barbarous man, of principal authority in the same village, who deriding so great a miracle, and agitated with a malicious, spiteful indignation, with arrows killed the said beasts. But he that despised miracles, perished with a miracle: for presently after being smitten with the jaundice, he consumed away and miserably died. 5. But man's envy could nor shorten God's hand, who is not confined to one mean of providing for his servants. He who fills every creature with his benediction; was not wanting in his care for the sustenance of this Holy Virgin and her devout family, who persevered to the end in the same course of piety. How many years she spent therein is not expressly declared by any ancient Writer. Martyrolog. 〈…〉. Only the eighth day before the Ides of july is in our Calend●r assigned for the day of her deposition. Camden in Nourfolk. 6. She was first buried, saith Camden, in the same town of Derham whither she had retired herself: and for her aversion from all luxury and vanity, was by our Ancestors reckoned among the Saints. And with great reason, since God was pleased not only to beatify her Spirit with immortality, but her chaste body likewise with incorruption. Florent. ad A. D. 79●. For by the testimony of Florentius, her body fifty five years after being translated and more honourably reposed in the Church built by herself, was found entire, untouched by any corruption. Ap. Capgrav. The Author of her life adds; that not her body only, but vestments likewise were found as fresh as if she had the same day been laid in her tomb. And moreover from the place where she had been first buried there issued a spring of most pure water, which had virtue to confer health on many persons afflicted with sundry diseases. 7. This Holy Virgin was for many ages celebrated with great honour in our Church, and the town of Derham where her Sacred body reposed esteemed it a most precious Treasure. For thus we read in her life: The holy Bishop Ethelwald repaired the Monastery of Ely, and assembling a congregation of Monks he placed Abbot over them Brithnot who had been Prior of Winchester. And King Edgar added to that Monastery the Convent of Derham, together with the chief Treasure thereof, the Body of the Holy Virgin S. Withburga. 8. Then it was that her Sacred Body was a second time translated, and reposed together with her Sister S. Ethelreda. But the inhabitants of Derham at first earnestly resisted this translation: Malmsbur. de Pontif. l. 4. f. 293. till the authority of King Edgar, Bishop Ethelwald and the Abbot Brithnot prevailed. The said inhabitants notwithstanding rose against the Monks sent to remove it, and encompassed the Church with a guard. But the Monks deceived them, and in the dark night cunningly conveyed away the Body. Which being although too late perceived by the people, they pursued them: and had not the Abbot Brithnot made great haste to put off from shore the boat in which the Body was placed, he had not escaped without mischief: for at that time there was no entrance into the Isle but by boat. But our age more sharpwitted than the former, hath overcome nature, and by filling the marish with great banks and rampires, has at last made it easily accessible on foot. The boat-men therefore hastily committing themselves to the Vast pool of which they had no experience, ran into danger, but a pillar of fire from heaven descending, directed the boat safely and swiftly to the shore. 9 The untainted Bodies of these two incontaminate Virgins and Sisters reposed together in the Monastery of Ely till the year of Grace a thousand one hundred and six in the reign of King Henry the first: And then again Richard the last Abbot caused them to be taken up, that they might be more magnificently buried. At which time for the removing a scruple entertained by some, the miracle of their incorruption was publicly manifested. This we read thus related by the same Author: Id. ibid. A doubt entering into the minds of some touching the incorruption of S. Withburga, in the time of the Abbot Richard, when the Bodies of those two Holy Virgins were translated, that doubt was put to the trial. And as touching S. Ethelreda, considering the ancient proofs of her incorruption, none durst presume to touch her body. But they discovered the Body of Saint Withburga as far as her breasts: and she was seen perfectly entire, more like to one asleep then dead, with a silk cushion under her head, her veil and Vestments shining as if they had been new, her countenance cheerful with a rosy blush, her teeth white, her lips a little opened, and her breasts exceeding small. The Author of her life adds, Ap. Capgrav. That one of the Monks adventuring to touch her body, a lively blush coloured her cheeks, as if she still had breath in her: her dead body expressing the same shamefastness, which herself would have done when alive. 10. Surely if S. Athanasius his judgement may be accepted, Athanas. Apolog. 1. who affirms That Virginity is a great proof of the true Religion, that Religion which the Virgins of this age were taught was undoubtedly the true one: for the Garden of God's Church was never adorned with so many Lilies of so bright a candour: Neither can any Christian province boast of so many Saints whose purity has been so visibly glorified by Almighty God. Malmsbur. de Reg. l. 2. c. 1●. And therefore William of Malmsbury discreetly observes in how extraordinary a manner the Divine piety did illustrate our Nation, for, says he, I suppose that not in any part of the Christian world can be found so many Bodies of Saints exempted from corruption after their deaths, being images of the last eternal incorruption. This I conceive to have been an especial grace and benediction of God, to the end that our Nation seated as it were out of the world, by considering the incorruption of his Saints, may be animated to conceive a more assured hope of the Resurrection. There are no fewer truly then five Saints of my knowledge (and others boast of more among them) to wit, S Ethelreda and S. Withburga Virgins, King Edmond, Archbishop Elpheg, and the ancient Father S. Cuthbert, all whose bodies do still remain with a seeming exterior Vital warmth, as representing persons asleep. 11. So many visible proofs of God's approbation of chastity and Virginity professed by Vow, testified by so many Authors, confirmed by the experience and sight of such a world of persons for many ages together, by which our Island was illustrated above almost any other Christian Province, such evidences as these, I say, in all reason ought to have been a demonstration even to the weakest judgements, that the New pretended Reformation of Religion, begun by the impure, incestuous marriage of a Religious Friar and a consecrated Nun, and continued with a professed condemnation of such Vows as unlawful, because impossible to be observed, was far from deserving the name of a Reformation, which endeavours to root out of the Church's garden the most beautiful ornaments of it, those candid Lilies so precious in God's sight, that Solomon himself in all his glory was not adorned like one of them. VII. CHAP. VII. CHAM 1.2. The Holy Offspring of Anna King of the East-Angles. 3. 4. etc. The Gests of S. Eartongatha, S. Sedrido, and Saint Edilburga, Holy Virgins. 1. NEVER surely did any Prince's Court and family afford so many and such illustrious examples of Sanctity and purity, as that of Anna King of the East-Angles. He was blessed with a numerous issue, and not any of his children, of each sex, but is fixed like a bright star in our Ecclesiastical Calendar. Besides the two glorious Virgins last treated of, there was another Sister, Wife to Earcombert King of Kent, S. Sexburga, who in obedience to her parents became a most pious chaste wife, and by her own election, after she was Widow, became a consecrated Nun under the obedience of her younger Sister S. Ethelreda, to whom, as hath been said, she succeeded in the Office of Abbess, by the pious administration whereof she deserved a place among God's Saints. These glorious Sisters either were examples to invite and promote their Brother S. Erconwald in the course of Sanctity, for which he is worthily glorified in our Annals, or followed the pattern which he gave them: for their ages are uncertain. Concerning him we shall treat hereafter, and show how he relinquished all pretensions and designs of the Court, to consecrate himself to the service of God in an Ecclesiastical employment, which he discharged with admirable charity, humility and zeal. 2. Besides all these, three other Virgins eminent for Sanctity proceeded out of the same family: S. Edilburga the natural daughter of King Anna, Saint Sedrido daughter to King Anna's wife Hereswida by another husband, and Saint Eartongatha niece to them both, being daughter to Earcombert King of Kent and his wife Saint Sexburga. These three Holy Virgins, though they died in several years, yet since Saint Beda joins them together, we will here follow his example, placing their Gests this year of Grace six hundred and sixty, in which S. Sedrido, according to our martyrologue, died. 3. They all out of a desire of a more strict and perfect life went over into France, by reason that as yet there were not in Britain many Monasteries for Religious Virgins: and there betook themselves to the Monastery of Saint Phara, whom formerly Saint Columban had instructed in Piety and a love of Christian Perfection. The relation which Saint Beda gives of them is as followeth: 4. Eartongatha the daughter of King Earcombert (and S. Sexburga) was a Virgin of eminent virtues, Bed l. 3. c. 8. as became the offspring of such parents. She spent her life in our Lord's service in a Monastery of France built by the most illustrious Abbess S. Phara, in a place called Brige (or Brye.) For at that time by reason there were not many Monasteries erected in Britain, it was the custom for many parents in this Island, to send over their daughters into French Monasteries, there to be instructed in piety, and consecrated to our Lord, especially in the Monasteries of Brige, Cale (or Chelles) and Andilegum. In the number of such noble Virgins so sent into France was Sedrido daughter of the wife of Anna King of the East-angles, and likewise Edilburga a natural daughter of the same King. Both these Virgins for the merit of their virtues, though strangers, were constituted Abbesses of the Monastery of Brye (now called Pharmonstier.) And hence may those Writers be corrected, who place Saint Sedrido in the Monastery of Chelles, which as yet was not built by the Holy Queen S. Bathildis. Martyrolog. Gall. c. 7. Decemb. 5. Therefore Andrew Saussay in his martyrologue on the seaventh of December truly writes concerning Saint Phara and these Virgins after this manner: The Father of Saint Phara being at last better advised, built for her a Monastery in the forest of Brye, in a place then called Eboriacum, but afterwards it took the name of Pharmonstier, from the said Holy Abbess. She being settled there, by the odour of her Sanctity drew many other devout Virgins thither, over whom she becoming a Mother, excelled them more in Grace and virtue, then in her preeminence and dignity. And indeed so great was the some of her Sanctity, that great numbers of Noble Virgins, yea and Princesses, out of all the Provinces of France, yea Germany, England and Ireland contended to be there received, and to those, being inflamed with Divine love, she communicated her own virtues and Graces. Among those devout Virgins the most renowned for Piety was Edilburga. (natural) daughter of Anna King of the East-angles, who after the death of Saint Phara supplied her Office in the government of the Monastery, and by the divine progress of her life deserved to be inscribed in the number of Saints after her death. Where succeeded her in the same Office her niece Saint Earthongatha, daughter of Earcombert King of Kent, a worthy branch and well beseeming so noble a Stock, for she flourishing with eminent piety and virtue, served our Lord there till her death, in wonderful purity both of body and Spirit. 6. Our martyrologue seems to make Saint Sedrido the immediate Abbess of Pharmonstier after S Edilburga, and after her S. Earthongatha is supposed to have succeeded, though her name, which is strange, be there omitted. And as touching S. Sedrido her commemoration in the French martyrologue is on the tenth of january, Ibidem 10. januar. in these words: On that day is celebrated the memory of S. Sethrida Virgin in the Monastery of S. Phara in the territory of Brye: Who being an English Lady, out of zeal to Perfection came to the same Monastery, where she professed a Religious state, and having consummated the course of an Angelical life upon earth, departed to the heavenly society of Holy Virgins. Her praises are written by venerable Beda. 7. We must not here omit what the same Saint Beda writes concerning S. Earthongata: Bed l. 3. c. 8. Many things are related very miraculous by the inhabitants of that territory concerning this Holy Virgin. But we will only mention briefly her death, and the wonders succeeding it. When the day approached in which she was to be called out of this world to eternal happiness, she went about the Monastery visiting the Cells of the Religious Virgins, especially such as were more ancient and eminent for piety, to whose prayers she humbly recommended herself, not concealing from them that she was taught by revelation that her departure was at hand. The manner of which revelation was said to be this: She saw a great troop of men in white garments enter the Monastery: and ask them, what they sought for there, their answer was, That they were sent thither to receive and carry back with them a precious Medal of gold which came thither out of Kent. Now on the same night toward the end whereof near break of day she passed from the darkness of this world to the heavenly Light, many of the Monks whose lodgings were adjoining to the Monastery, report that they heard distinctly a Melody of Angels singing, and a noise as it were of a great multitude entering the Monastery: Whereupon going forth to see what the matter was▪ they saw a wonderful great Light from heaven, in which that holy soul, when delivered from the prison of her body, was conducted to eternal joys They add many other wonders happening the same night: which we, pursuing other matters, leave to their relation. 8. The Sacred body of the Virgin and Spouse of our Lord was buried in the Church of the Protomartyr S. Steven. Three days after they having a mind to take up the Stone which covered her Sepulchre, and raise it higher, as they were busy about this, a sweet odour of so wonderful fragrancy evaporated from beneath, that it seemed to the Religious men and Sisters there assisting, as if a cellar full of precious bau●m was then opened, Thus writes S. Beda touching S. Earthongata. 9 And concerning S. Edilburga he adds. Idem Ibid. Likewise S. Edilburga formerly mentioned, the Aunt of S Earthongata by her Mother, she likewise preserved the glory of perpetual Virginity with great purity and perfection: and of how eminent merits she was, appeared yet more after her death. In the time whilst she was Abbess she began the building of a Church in the Monastery to the honour of all the Apostles, where her desire was to be buried. But death snatched her away before half the building was finished: notwithstanding she was buried in the same place where she had desired. After her death the Monks who had care of the Monastery employed their minds in other matters, so that the building was interrupted. Insomuch as seven years after they resolved by reason of the excessive charges to give over that structure, and to translate the Body of the Abbess into another Church already finished and dedicated. Therefore opening the Sepulchre they found the Body of the Holy Virgin as free from all corruption, as it had been during her life free from carnal affections. Therefore the Religious Virgins having again washed and clothed it with fresh vestments, they translated it into the Church of S. Steven the Martyr. Martyrol. Gallic. & Anglic. 7. julij. The solemnity of her Deposition is there with great glory celebrated on the Nones of july. On which day likewise her name is recited among the Saints in our English martyrologue. VIII. CH. VIII. CHAP. 1.2. The Gests of S. Beuno and S. Elerius British Saints, and Masters to Saint Winefrida. 4.3. etc. The Gests of the glorious Martyr S. Winefrida. A. D. 660. 1. AT the same time Virginity and chastity triumphed likewise in the British Church: for excepting the difference about the celebration of Easter, there was a perfect agreement in all points of Faith between the Britain's and Saxons. The person whose Victorious Chastity illustrated this age was the glorious S. Winefride, who willingly offered herself a Sacrifice to preserve her Virginity consecrated by vow to her Celestial Bridegroom: Which voluntary Oblation was so acceptable to Almighty God, that he recompensed it with so stupendious a Miracle, as neither the precedent nor following ages of the Church could afford one to equal it. 2. This love and value set upon holy Virginity was instilld into her by her Spiritual Teachers, two British Saints, Saint Beuno and Saint Elerius: of both which the Memory is celebrated in our martyrologue: Martyrol. Anglic. 14. januar. Ib. 13. jun. Of the former on the fourteenth of january, where he is said to have been famous for Sanctity and Miracles: and of the latter on the thirteenth of june: and the year of both their deaths is assigned this six hundred and sixtieth: in which also the Author of Saint Winefride's life in Surius says that she flourished. Now the Gests of these three Saints we will here deliver together, from the credit of Robert Abbot of Shrewsbury, who above five hundred years since wrote the life of Saint Winefride out of ancient British Records: which he begins thus: Robert. S●lop. Abb. Ap. Capgrav in S. Winefrida. 3. There was a certain holy man of great perfection, who dwelled in the Western part of Britain. He was descended of Princely parents, but despising his hereditary glory, he fled away poor, and became a Monk, eminent in all virtues. And having built several Churches in many places, in which he placed Monks for the service of God; he was divinely admonished to seek out an habitation provided for him by God. At last he came to the territory of a certain man of great power named Thewith, or as some call him Trebwith, to whom he said, I beseech you to grant me out of your hereditary possessions a small portion, which may serve partly for mine own use, and partly for the service of God, that I may there build a Church, in which I may attend on God's worship, and daily pray for your salvation. The Noble man readily granted his request, and withal committed to him his only daughter named Wenefred, to be instructed by him in piety. Whensoever therefore the holy man taught the people, preaching to them the doctrines of salvation he set the said young maid at his feet, admonishing her to attend diligently and affectuously to his admonitions. By this means the Virgin through God's Grace and mercy increased every day in piety and spiritual Wisdom, and entertained a purpose of renouncing marriage: yet durst not make known to her parents such her resolution. But coming to the man of God, she freely declared her most secret thoughts to him, telling him, That the seed of the Divine Word which he had sowd, had wrought such effect in her, that she determined to renounce all the pleasures of the world, and for the honour of God to preserve her Virginity entire and undefiled. Now that I may perform this my purpose, said she, I must desire your intercession with my parents. 4. The Holy man having heard the Virgin's request, promised her his utmost endeavour to obtain her parent's consent. And presently after having proposed the matter to them, they with tears blessed God for their child's piety, and willingly granted her desire. From that time the devout maid assiduously sat at the Holy man's feet, and with an ardent affection attended to the praises of her heavenly Spouse proceeding from his mouth: She suffered no earthly cares to enter into her mind: she frequently watched whole nights at her prayers in the Church: She would oft importunely solicit the Holy man to discourse to her of the life, graces and perfections of her Lord: which when he delivered, the comfort and pleasure which she received from thence exceeded all worldly or sensual concentment. Thus though she was of tender years, yet in virtues and piety she was very aged, and as it were dead to all concupiscence. 5. Now it happened on a certain Sunday when her parents were gone to Church, some necessary occasion detained her at home. At which time a certain young man, named Caradoc the Son of Alan Prince of that country, entered the house, where he found the Virgin alone sitting near the fire. She knowing the Prince, hastily rose up, and humbly desired to know his pleasure. His answer was, You are not ignorant who I am, and how I abound in riches and honour: all these riches and honours you shall partake, if you will yield to my will. The modest Virgin perceiving his foul intent, held down her dead, and blushed extremely: At first she seemed as if she was much troubled that he should find her unready and unadorned, and she told him, Sir you being a Prince, there is no doubt but you are able to heap upon me all worldly happiness in abundance, if I were your wife. However be pleased to expect here awhile till my Father's return; in the mean time I have some business in my chamber, and will come back presently. This she said to gain a little time, for she saw the unhappy young man, burning and almost enraged with lust. With much ado he permitted her to go to her chamber, having some hope that she would return assoon as she was dressed and adorned. She therefore entered hastily her chamber, and as hastily went out of the door on the other side, and with all her force ran toward the Church. 6. Assoon as the young man perceived this, he became all in a fury, and drawing out his sword he ran swiftly after her, soon owertaking her: and with a stern look told her, I have a long time loved thee and desired to enjoy thee, and darest thou scorn me? Be now assured, that if thou refusest my embraces, I will presently cut of thy head. She hearing and nothing affrighted with these threats, answered him saying, I am by Vow espoused to the heavenly King: and besides him as long as I live I will never admit another Lover. Therefore use thy sword if thou pleasest, for be assured that neither thy flatteries nor threats shall have power to draw me from him to whom I ●an by vow obliged. The lustful young man enraged to see himself so contemned, and the maid so inflexible, believing he could never enjoy rest as long as she lived so resolved, mad with lust and rage presently struck of her head: and immediately in the place where it fell to the earth a most pure and plentiful Spring gushed forth, which flows to this day, and by the Holy Virgins merits gives health to a world of diseased persons. 7. It being in the steep descent of a hill where the Virgin's head was cut of, it lightly rolling down to the bottom, 'slid into the Church: whereas the body remained in the place where it first fell. The whole congregation there attending to Divine Mysteries were wonderfully astonished to see the Head tumbling among their feet, detesting the crime of the murderer, and imprecating Divine vengeance on him. But the parents of the Virgin broke forth i● to tears and sad complaints. They all went out, and found the murderer near the liveles body, wiping his sword on the grass: For being the Prince's Son, he apprehended no danger, and as for the crime committed against God, he was unsensible of the heinousness of it. The man of God therefore seeing his pride and obstinacy, and having in his hands the Virgin's head, looked earnestly upon him, and said, Impious Villain, hast thou no shame of the slain wherewith thou hast defiled thy high birth, and showst thou no repentance of this horrible crime? Thou hast disturbed the peace, thou hast polluted the Church with thy sacrilegious murder, thou hast highly provoked Almighty God, and dost thou show no sorrow for all this? Since therefore it is so, that thou hast not spared God's Church, nor reverenced his solemn day, I beseech him without delay to inflict on thee a just punishment for this thy unworthy and detestable crime. Assoon as the Holy man had ended these words, the young man immediately fell to the ground, and gave up the ghost: and, which was more wonderful, his body presently disappeared from the eyes of the bystanders: and many say that it was swallowed up by the earth, and with the wicked soul sunk into Hell. 8 But the man of God often kissing the head which he held in his hands, could not refrain to weep bitterly. Afterwards joining it to the body and covering it with his mantle, he returned to the Altar, where he celebrated Mass. Which being ended, he returned to the Virgin's body: and there began a devout sermon to the people, in which among other passages he said, That the Holy Virgin had made a vow (of Religious Profession) but being thus intercepted by death, had not opportunity to perform it: Therefore he exhorted them ro prostrate themselves on the ground, and earnestly beseech Almighty God to restore her to life. The Congregation readily obeyed him, and after they had so continued a good while in prayer, the man of God rose from the earth, and stretching forth his hands to heaven, said, O Lord jesus Christ, for whose love this Virgin despised all earthly things, and desired only heavenly, we most ardently beseech thee in mercy to hear our prayers, and grant the request we make to thee. And although we doubt not but that this thy Virgin, who suffered only for thy love, shall be received by thee into thy joy, and therefore little regards our society and conversation, yet vouchsafe to grant the humble requests of thy servants, and command this Virgin's soul to return to her body, and thereby show that thou hast an entire power and rule both over our souls and bodies: and likewise that she being by thy mercy restored to life, may for ever magnify thy Name, and increasing in the fervour of a holy conversation, may after many years return more pure to thee her Spouse, who art the only Son of the Eternal Father, with whom and the Holy Ghost thou livest and raignest one God world without end. This Prayer being ended, to which all the people cried aloud, Amen: the Virgin presently rose up, as from sleep, cleansing her face from the dust and sweat, and filled the Congregation with wonder and joy. 9 Now in the place where the Head was rejoind to the body there appeared a white Circle compassing the neck, small as a white thread, which continued so all her life, showing the place where the Section had been made. And the report in that country is, that from that white circle she had the name of Winefrid given her, whereas at first she had been called Breuna: For in the British language Winifrid signifies White. And moreover the Tradition is, that after her death whensoever she appeared to any, that White mark was always visible. The place where her blood was first shed was not much distant from a Monastery in North-Wales called Basingwerk: The Name of it formerly was, The dry vale: but after her death to this day it is called Saint Winefrids' Well. The Stones likewise, both where the spring gushes forth, and beneath in the Current, having been sprinkled with her blood, retain the redness to these times: which colour neither the length of so many ages, nor the continual sliding of the water over them, have been able to wash away: and moreover a certain Mass which sticks to the said stones, renders a fragrant odour, like Incense. 10. The Holy Virgin being thus miraculously revived, did daily attend the man of God, and devoutly harkened to his exhortations: and at last received from him the Holy veil of Religious Profession Whereupon assembling several Maids of Noble families, the instilld into their minds a Love of Purity, and contempt of all flattering delights of the world: so that they willingly submitted their necks to the easy Yoke of Christ, and by a Regular vow consecrated themselves to his service. 11 Not long after the Holy Man Beuno died, and by Divine admonition Saint Winefrid had recourse to another devout Man named Deifer, who was of so great Sanctity, and so highly favoured by God, that he made a fountiain break out of the earth, and conferred health on many infirm persons. When Saint Winefrid therefore came to this Holy man, a voice from heaven signified to him whilst he watched that night in prayer, Saying, Tell my most dear daughter Winefride that she repair unto a man named Saturn, from whom she shall be informed in what place she is to spend the remainder of her life. Assoon therefore as the Holy Virgin came to him he said to her, There is a certain place called Witheriac (it is vulgarly named Guitherine in the Province of Denbigh) which is held in great reverence by all the people: This place it is God's will that thou visit, and remain there whilst thou livest, by thy good example informing others in the way of piety. There inhabits an Abbot of Eminent virtues, named Elerius, who by continual Penance and Prayer is become so exempted from secular cares, that nothing in this present life has any taste to him, all his affections being employed on celestial matters. 12. Thither therefore the Holy Virgin directed her steps, and the said Abbot Elerius by God's holy Spirit being admonished of her coming, went out to meet her, and receiving her with great honour, brought her into a Convent of Religious Virgins, recommending them to her care and government. Whosoever was sick and came to her, returned back with perfect health: and if any were sad or dejected in mind, they received consolation and inward peace of soul. 13. At last on a certain night as she was inten●ive to her devotions, our Lord appeared to her, and signified to her that the day of her dissolution was at hand. Wherefore on the fourth day before the Nones of November, being full of virtues and good works, she gave up her Spirit to God: And was buried near the bodies of Saint Chebi and Saint Senan. By her intercession Almighty God was pleased to work many Miracles: among which this was one, that she gave fight to a certain Carpenter's daughter who had been blind from her Nativity, etc. 14. This is the account which Robert Abbot of Shrewsbury has given of the Gests of this glorious Virgin Saint Winefrid. From what particular Records he extracted his Relation, doth not appear. But Tradition delivers, that immediately after her death her Story was written by the Holy Abbot Elerius, her last Spiritual Father: and probably from him the said Robert received most of the passages in his Narration. 19 The Sacred Relics of this Holy Virgin lay at Witheriac or Guitherine till the year one thousand one hundred and thirty eight, at which time her Body was translated to a Monastery of Monks in Shrewsbury, where Almighty God approved the Veneration which men with great devotion showed to her, by wonderful miracles. So frequent and so great a concourse there hath been ever since to her Shrine and likewise to her Well, that in several of our Kings reigns the fame of almost continual Miracles wrought by her intercession hath invited several Popes to confer special Indulgences on those which Visited them. Her Feast on the third of November was generally celebrated in England with Nine Lessons, and in her Office this Prayer was added, O Almighty everlasting God, who hast honoured the Blessed Virgin Saint Winefride with the reward of Virginity, Grant to us we beseech thee by her intercession, that we may despise the allurements of this world, and together with her obtain the Seat of ever lasting glory. Amen. 16. Now it ought not to be esteemed a prejudice or ground of suspicion of the Truth of these Gests of Saint Winefride, that Saint Beda and some other of our ancient Saxon Historians have not mentioned her among the other Saints of this age, in whose praises they have so largely employed their Eloquence: For Saint Beda professes his design to have been to relate the History of his own Saxon Nation only (in which he was imitated by following Historians:) and besides this, so great a divorce there was in the affections of the Britain's and Saxons, that they renounced all commerce together. Hence it is that in the Writings of S. Beda, etc. there is a pro●ound Silence, not only of S. Winefride, but likewise of S. Patrick, S. Vrsuls, S. David, S. Dubritius, S. Kentigern and others of whom we treated heretofore, who yet without doubt were most illustrious Stars of their respective ages and of the British Church. IX. CHAM IX. CHAP. 1.2. etc. Of several British Saints: Saint Beuno: S Chebeus: S. Senan: S. Deifer: S. Elerius. 1▪ IN the forogoing Narration we have the Memory of five Saints celebrated, A. D. 660. Saint Beuno, S. ●hebeus, S. Senan, S. Deifer and S. Elerius: whose Names being written in the Book of Life, have worthily found a place likewise in our martyrologue. As for S. Beuno, no more of him is found, than what hath been written already. 2. S. Chebeus is no doubt the same whom heretofore we called S. Kebi surnamed Corineus, a Disciple of S. Hilary Bishop of Po●●tiers, in the year of our Lord three hundred sixty one, who having instructed the Inhatants of Anglesey (Monae) in the Faith of Christ, died and was buried in North-wales, in whose Monument the Sacred Body of S. Winefride was laid His Memory is celebrated in our martyrologue on the ninth of November. Martyrol. Ar●l. 9 Novemb 3. S. Senan the assistant and instructor of S. Winefride in the perfection of a Religious li●e is commemorated in our martyrologue on the twenty ninth of April, Ib 19 April. where his death is assigned to this year six hundred and sixty. He was for his Sanctity famous not only in Wales, but Cornwall also, where there is a small haven and Town of Fishermen called from his Name. 4. S. Deifer at the same time lived a retired life not far from SS. Winefrids' Monastery built by S. Beuno, whose Successor he was in the direction of the said Holy Virgin. He for his Sanctity and Miracles is in our martyrologue placed among the Saints on the seaventh of March: Ib. 7 Mar●. and his death is ascribed to the year of Grace six hundred sixty four. 5. The Memory of S. Elerius is more celebrated than the rest: he lived longer with S. Winefride, and built a Monastery in the vale called Clutina (saith Leland &c.) because watered with the River Cluid, which divides the Province of Flint from that of Denbigh. There it was that S. Winefride directed by several Divine admonitions found him. He so conjoynd the exercises of an Eremitical and Monastical conversation, that he had divers Disciples of both sexes, which imitated his example and Institut of life. 6. He for some time, to decline the frequent concourse of Visitants, and that he might more freely attend to God, Pits. in Elerio retired into a desert, saith Pits. And from hence Malbranque a French Antiquary collects, that he passed over into France, and fixed his habitation in the Northern parts o● it amongst the Morini: For thus he writes: About the year of Lord six hundred and sixty, Elerius a Noble personage of Britain passing the Sea, Malbranc. l. 3 de ●lor●n. c. 26. and travelling the way which from Bouloign leads to Tero●anne, came to Fruge a little distant from the rising of the River Life, where he chose a seat for his Solitary living. To this day a fountain and little Chapel are monuments of his Memory, These in ancient times afforded great benefit and help both to the inhabitants of those places and strangers. 7. The same Author acknowledges that he returned into Britain, where he also died, as the Acts of S. Winefride do testify. Now though our martyrologue do consign his death to the year of our Lord six hundred and sixty, yet since Pits and many other of our Writers do affirm that he wrote her life, and consequently outlived her, his death is to be placed several years' later. X. CHAP. X. CHAP. 1.2. etc. The Gests of Saint Foillan, Martyr And of S ultan, both of them Brethren of S. Fursey. 1. THIS year was wonderfully fruitful in Saints: For in the same, S. Foilla● was crowned with Martyrdom. He was Brother of S. Fursey, and with him came o●t o● Ireland into Britain, where he lived a 〈◊〉 in the Monastery of Knobberri-burg and a●te● his departure, succeeded him in th● O●ce o● Abbot, as hath been already decl●●●d in th● year six hundred forty two. He is comme●morated in our Martyrol●g● on the thirtieth of October▪ Martyrolog. 〈◊〉 ●. Oct and held in great veneration not only in Britain, but Ireland also and France. 2. Concerning him we read thus in the French martyrologue, That out of Britain he went to Rome to obtain a benediction and faculties from Pope Martin, Martyrolog. Gall. ●0 Oct. to convert Infidels Which having received, he went into France, where after some progress made in his Apostolical Office of preaching, he was received with great reverence by S Gertru●e with whose assistance he founded the Monastery of Fosse. Yet he did not so fix himself in that place, as if he had found there a quiet abode and secure haven, and would dispense with his Apostolic Office: but on the contrary his zeal to exalt the glory of Christ was so urgent in him, that like lightning he went up and down, plucking up the seed of Idolatry yet remaining there, and sowing the true Faith he incited the inhabitants, as yet spiritually blind, to admit the Light of Truth, the Grace of God, and eternal life to their souls: those who were obstinate against the light he sharply reproved, and both by exhortations and good example instantly besought, and with a pious zeal even compelled them to be saved. But the Enemy of man's salvation could no longer endure so watchful a preacher of the Mystery of piety: He therefore arms certain impious men with a blind envy and malice against h●m, who violently and furiously assaulted this Holy Messenger of God in a forest of Hannow, where with their swords they barbarously massacred him, who did not resist them, but died praying for them. But God was not wanting to honour his servant, for both from the merits of his past life and the miracles following his death he was acknowledged and honoured as a glorious Martyr, and not long after a magnificent Monument was erected at his grave near R●dium a Town of Hannow, which remains illustrious to this day, where there is seen a Noble Monastery of Canons Regulars of the Order of Saint Norbert, which takes its appellation from this Blessed Martyr. 3. We must not separate Brethren: Therefore we will here adjoin the commemoration of Saint ultan, Brother to S. Fursey and Saint Foillan, whose death in our martyrologue, is assigned to the same year, on the second of May: Concerning whom the Gallican martyrologue thus writers on the first day of the same month: Martyrolog. Gall●c. 1. Maij. At Peronne is the commemoration of Saint ultan Confessor, Abbot of the Monastery in the same town, and Brother and Successor of Saint Fursey and of the glorious Martyr S. Foillan. He was a wonderful observer of Religious piety, and by the assistance of Saint Gertrude of Nivelle having finished the Monastery of Fosse in the territory of Liege, and emparted wholesome instructions to the Religious there, returned to this Monastery of Peronne (the Abbot whereof he was after his Brother's death) he there honourably received, and in a fatherly manner entertained S. Amatus Bishop of S●ns, who for his zeal to justice was banished his Diocese, and having spent the remainder of his life in a most holy conversation, was called to his eternal reward: and presently after was followed by S. Vltan. Both whose Sacred Relics are with due honour preserved partly at Peronne, and partly at Fosse. XI. CHAP. XI. CHAP. 1.2. etc. Of S. Christiana an English-Saxon Virgin. 1. ABout this time most probably a Holy Virgin named Christina, or Christiana, derived from an English-Saxon family ended a most holy life: yet her memory is not celebrated by any of our English Histories. But Miraeus in his Belgic Calendar on the twenty sixth of july thus writes concerning her, Teneramund, a town of Flanders Imperiall, in the diocese of Gaunt, Miraeus in ●ast. B●lg. 26. Iul●j. seated at the meeting of the Rivers Scaldis and Tenera, acknowledges two Tutelar Saints, S. Hilduard Bishop, and S. Christiana a Virgin, whose Sacred Relics are preserved there in a College of Canons. S. Christiana was the daughter of a King of England: And Saint Hilduardus flourished in the year seaven-hundred and fifty. 2. But some what more particularly touching her parents and manner of life we read in the Gallican martyrologue as followeth: Martyrolog. Gallic. 7. Septt On the seaventh of September at Teneramund in the Bishopric of Gaunt is commemorated the Translation of S. Christiana a Holy Virgin the daughter of Migra●nus King of England, who coming into Flanders, at Diclivena was received among the Religious Virgins, and having devoutly performed her course of virtue in the service of our Saviour the Spouse of Holy Virgins, there happily died, and was buried with a great esteem of Sanctity. And afterward being glorified by innumerable miracles, to the end her veneration might be more frequent, her Sacred Relics were translated to Teneramunda, and honourably reposed there in the Collegiate Church of the most Holy Virgin-Mother of God together with the bones of S. Hilduardus the Apostle and Tutelar Saint of the same town, together with whom she is by the inhabitants of the same Town and Territory adjoining honoured as companion of the same Saint in the protection of that place. 3. Again touching the manner how being born and educated a Pagan, she was miraculously converted, and exalted to so high a degree of Sanctity is thus further related in the same martyrologue: Ibidem. 27. julij. On the twenty seaventh of july at Teneramunda in Flanders is celebrated the Memory of S. Christiana a Virgin, who being the only daughter of Migramnus King of the English, was in her tender age most devout to her false Gods and Idols, according to the Tradition of her Ancestors. But Almighty God looking on her with eyes of Mercy, sent an Angel from heaven to her in the shape of a beggar who instructed her in the Christian Faith, and commanded her to be baptised. By whose conduct likewise she came to Dikelvenna, where after she had with great perfection consummated her course, she attained to eternal Beatitude. Her Body afterward shining with many Divine Miracles, was from thence translated to Teneramunda: For whose honour and veneration Ringot Prince of that place having re-edified a Church which had been demolished by the Normans, commended the Patronage of that City to the same Holy Virgin. Hence it was that to this day she is honoured by the inhabitants as their peculiar Protectress. 4. This Translation was performed in the year one thousand ninety two. But who this Migramnus, said to have been an English King, was, and what time he lived, does not appear in any History. Probably he was some inferior Saxon Prince in Britain, for among the Kings of that Heptarchy no such name is mentioned. And later than this time he could not probably live, since very few of the Saxon Princes did now remain in their ancient Heathenish Idolatry. His daughter S. Christiana's name is placed among the Saints recited in our martyrologue on the same seven and twentieth of july. Martyrol. Anglic. 17. jul. XII. CH. XII. CHAP. 1.2. etc. The Gests of S. Cedde and his Brethren. 6.7. The death of Sigebert King of the East Saxons: denounced by Saint Cedde. 1. AT the same time our Island of Britain received a notable lustre by the piety of four Brethren, all of them consecrated Saints, their names were S. Cedd, Saint Celin, S. Cimbell and S. Ceadda (or Chad.) they were all of them Priests, and two of them exalted to the dignity of Bishops, to wit, S. Cedd, who was now Bishop of London, and S. Ceadda who shortly will be the first Bishop of Lichfeild. A. D. 660. 2. As touching S. Cedd, how in this year of Grace six hundred and sixty he founded the Monastery of Lesting in Yorkshire, Bed. l. 3. c. 23. S. Beda at large thus relates: It was the custom of the man of God S. Cedd whilst he was Bishop of the East-Saxons, frequently to visit his own native country of the Northumber's, to the end he might impart among them his Spiritual exhortations. Now Edilwald, the son of King Oswald, reigning then in the Province of the Deir● (or Yorkshire,) perceiving him to be a holy and wise man of great integrity, desired of him that he would accept at his hands a certain possession of land, there to build a Monastery, where to himself might repair to perform his devotions, and hear God's word, as likewise bury the dead: For this King believed that he should receive much benefit by the daily prayers of those that served our Lord there. A. D. 661. Now the said King had then in his attendance a Brother of the said Bishop, named Celin, a man of great piety, who was wont to administer to him and hi● family the Sacraments of our Faith, (for he was a Priest) and by his information he came to know and love the Holy Bishop. S. Cedd therefore complying with the Kings desire made choice for the Seat of a Monastery a place among steep and remote mountains, which seemed fitter to be a retreat for thiefs, or lurking place for wild beasts, than a habitation for men. Now the man of God being desirous by prayers and fasting first to cleanse that place from the filth of crimes formerly executed there, and consequently to lay the foundation of a Monastery, desired permission of the King that he might abide there in Prayer the whole Lent then at hand. Which being granted, he according to the Ecclesiastical custom, prolonged his Fast till evening every day, except Sundays; and then also he contended himself with a small portion of bread, one egg, and a little milk mingled with water. For he said that such was anciently the custom of those who founded Monasteries, and from whom he had received the Rule of Monastical Profession, by prayers and fasting to consecrate the places where they intended to build a Monastery or Church. 3. Now toward the latter end of Lent, when only ten days remained, one came to call him to the King. He therefore to the end so Religious a work should not be intermitted for the King's affairs, desired his Brother Cymbel, who was a Priest, to continue there the devotions which he had piously begun. Whereto he willingly condescended: And thus the full time of Prayer and fasting being consummated, he there built a Monastery, called now Lestinghen, and instructed the Monks with such Religious Instituts as were practised at Lindesfarn, where he had been brought up. The care of which Monastery he recommended to his Brother Ceadda▪ who was afterward Bishop, first of York and shorly after of Lichfeild. 4. Now whereas Saint Beda calls this Edilwald King of the Deiri, he is to be esteemed only a King by courtesy of Os●●, ●o whom the whole Kingdom of the Northumber's at this time belonged: And therefore in the Catalogue of the Northumbrian Kings extant in Matthew of Westminster, Edilwald is omitted. And as for the Monastery of Lestinghen, in the Breviary of Sarum it is said to belong to the Isle of Lindesfarn. Which Island notwithstanding did not pertain to the Province of the Deiri, but of the Bernicians. Wheresoever it was placed, there flourished in it many persons eminent for Sanctity, among which Os●i a Monk in our martyrologue is reckoned in the number of Saints, who died in the year of Grace six hundred sixty seven. 5. Saint Cedd remained among the Northumber's no long time: A. D. 661. for the year following happened the death of Sigebert the good King of the East-Saxons, inflicted on him for contemning the Ecclesiastical Censure imposed by this Holy Bishop Cedd on one of his Nobles. The Story is thus particularly recounted by S. Beda. Bed l 3. c. 22. One of the Nobles of King Sigeberts' Court had contracted an unlawful marriage against the Orders of the Church. Which the Bishop not being able to prevent nor correct, he excommunicated him, commanding all under his care to abstain entering into his house, or eating of his meat. Which prohibition the King not regarding, when he was invited by the said Count, he went to feast at his house. At his return the Holy Bishop met him: Whom as soon as the King looked ●n▪ he began to tremble, and leaping from his horse prostrated himself at his feet, begging pardon for his offence: for the Bishop likewise who was on horseback, had lighted down. And being angry, he touched the King as he lay with his rod which he held in his hand, and with an Episcopal authority said to him, I tell thee, O King, because thou wouldst not abstain from the house of that desperate excommunicated person, thou thyself shalt die in the same house. 6. This denunciation of the Holy Bishop was accordingly accomplished: for as the same Author relates, Whilst the Christian Faith increased daily in that Province to the great mutual joy both of the King and people, Idem ibid. it happened, by the instigation of the Enemy of all good, that the King himself was murdered by the hands of his own kindred. They were two Brethren who executed this heinous crime: And being asked why they did it, they could give no other answer but this, That they were enraged enemies to the king because he was wont to be too merciful to his enemies, and quietly to pardon injuries whensoever those who did them begged his mercy. Such was the fault for which this good King was slain, because with a devout heart he observed the Precepts of the Gospel. Yet by this death happening to him without his fault, a former real fault was punished, according to the Prophecy of the man of God. Now we may piously believe that such a death of this Religious Prince did not only wash away the stain of such a fault, but moreover increased his Merit, since it happened to him for justice sake, and for his zeal to observe the Precepts of our lord Thus writes S. Beda: and the same judgement is given also by William of Malmsbury. Malmsbur de Reg. l. ●. c. 16. Bed. ubi sup. 7. The Successor to this good King Sigebert, was Suidelm the son of Sexbald: who was baptised by the same Holy Bishop Cedd in the Province of the East-angles, in a village belonging to the King called Rendelesham, or the mansion of Rendilus. And Edelwald King of the East-angles, the Brother of Anna formerly King, was his God father, who received him ascending out of the Sacred Font. His reign continued only three years. XIII. CHAP. XIII. CH. 1.2. etc. The Province of the Westsaxons divided into two Dioceses, Dorchester and winchester: For which the Holy Bishop Agilbert retires into France. 1. IN the same year of our Lord six hundred sixty and one, A. D. 661. Godwin in Winton. Episc. which was the eighteenth of the reign of Kenewalch King of the Westsaxons, the said King perfected the Structure of the Church of Winchester begun by his Father Kinegils, and not only ratified his Father's donation thereto, but moreover added the Manors of Dornton, Altesford and Wordyam: thus writes B. Godwin. 2, And at the same time the Church of the Westsaxons by the industry of Agilbert Bishop of the same Province, was so mightily increased, that the King thought good to divide that Province into two Dioceses. One other Motive hereto the King had, because Agilbert being a stranger, could not, but very imperfectly speak the Saxon tongue. Bed. For saith Saint Beda: At last the King who understood no other but his Native language, being weary to hear the Bishop's barbarous pronunciation of the Saxon tongue, or his expressing himself in French which the King understood not, brought into the Province another Bishop of his own tongue, named Wini, who was ordained in France. Thus he divided the Province into two Dioceses, and to Wini he gave for his Episcopal See the City Venta, called by the Saxons Wintancestir (or Winchester.) Herewith the Holy Bishop Agilbert being greivously offended, because the King had done this without his advice, returned into France, where he received the Bishopric of Paris, and died there an old man and full of days. 3. Andrew Saussay in his martyrologue assigns another cause of Bishop Agilberts indignation and departure, Martyrolog. Gallican. for saith he, the King being corrupted with money, gave a portion of that Bishopric to Wina. Which abominable Simony Agilbert having an Excoration, quitted his Episcopal Seat, and returned presently into his native country, retiring himself to Paris, as a secure harbour. But herein he much wrongs the memory of King Kenewalch, who is not taxed by any of our Historians for that Crime. Indeed it was justly imputed to Wina, who by such an execrable negotiation purchased the Bishopric, not of Winchester but of London: Bed. for so S. Beda testifies, saying, Not many years after the departure of Agilbert out of Britain, Wini was thrust out of his Bishopric of Winchester by Kenewalch, and retiring to the King of the Mercians, named Wulfere, bought with money of him the See of London, where he remained Bishop till his death. 4. As for the Holy Bishop Agilbert after his relinquishing of his See at Dorchester he did not presently go into France, but as Huntingdon relates, Huntingd. l. 3. he retired to Alfrid the son of Oswi King of the Northumber's, who was his friend: And three years after this we read that he was present at a Synod or solemn Conference touching the Celebration of Easter, and the Priestly Tonsure, of which we shall treat shortly: where he declared himself for the Roman Observation against the Scots. XIV. CH. XIV. CHAP. 1.2. etc. The South▪ Saxons last converted: And their King Edilwalch baptised. 8 9 etc. The Martyrdom of Vlfald and Rufin, sons of King Wulfere. A. D. 661. 1. THE same year was illustrious in the Conversion of the South-Saxons. That was one of the first Saxon-Principalities settled in Britain by Ella, than the most potent of all the Kings: and it was the last which admitted the Christian Faith. The manner how that Kingdom came to be converted is thus described by Henry of Huntingdon▪ Huntingd. l. 2. Kenwald (or Kenwalch) King of the Westsaxons in the twentieth year of his reign fought against Wulfere King of Mercia the Son of Penda, a Prince who inhe●●ed both his Father's courage and success in Martial affairs▪ in which battle the King of the Westsaxons was defeated and compelled to fly Whereupon Wulfere entered his country in a hostile manner, insomuch as penetrating to the utmost confines of it, he invaded and conquered the Isle of Wight. In which expedition by Wulfers industry and zeal Adelwold (or, as S. Beda calls him, Edilwalch) King of Sussex was converted first of all to the Faith▪ Upon whom at his Baptism Wulfere being his God father, bestowed as a sign of adoption, the Isle of With (or Wight) and withal for the conversion of the said Island, he sent thither a Priest named Epa to preach the Gospel. But his preaching as yet had not any good success. Speed Hist. f 220. lib. de Hist. c. 3. 2. It is no easy matter to find out who the person was that baptised this King. The historical Books of S. Swithun of Winchester in Speed, & of S. Hilda relate how Athelwold was the first King of Sussex who was converted to the Faith of Christ and baptised in Mercia by S. Birinus a Monk and Apostle of the Gevisses, in the presence and by the suggestion of Wolfere King of the Mercians. But this cannot consist with the truth of Story and Chronology: because S. B●rinus was dead long before Wulfere was King of the Mercians. Others ascribe his Baptism to S. Wilfrid Bishop of York: But these Writers place his Baptism too late, as the former did too early: for S. Wilfrid was not yet Bishop. And though they would ground their asser●tion on the authority of S. Beda, yet S. Beda plainly disproves them, affirming that this King was baptised before S. Wilfrid came into his Province. 3. His words are these: S. Wilfrid turning out of his way into the Province of the South-Saxons, Be●. l. 4 c. 13. and finding the people as yet addicted to Pagan Idolatry, preached to them the word of Faith, and baptised many. Now the King of that Nation Edilwalch not long before had been baptised in the Province of the Mercians in the presence and by the persuasion of King Wulfere: By whom as he came out of the Font he was received and for a mark of adoption had bestowed on him the Isle of Wight, and the Province of the Meanvari, belonging formerly to the Westsaxons (but lately conquered by Wulfere.) Which little Province seems to be a small Territory in Hampshire, containing three Hundreds, East-mean, West-mean and Means-borough, which preserve still the Marks of the old name in S. Beda, Meanvari. 4. Therefore in all probability King Edilwalch was by the Sacred Waters of Baptism admitted into the number of Christians by Trumhere Bishop of the Mercians, whom before we declared to have been of English parentage and kinsman of Oswin King of the Northumber's, Vid. sup. l. c. that he had his education from the Scots, was a Monk▪ and afterward Abbot of the Monastery of Gethlin, and last of all consecrated Bishop of the Mercians. 5 But a greater difficulty remains, How King Wulfere should deserve the Elegy here given him of piety and zeal for the propagation of the Orthodox Faith beyond the limits of his own Kingdom. Yea besides this, in other Authors we find him employed in building of Monasteries and Churches: And William of Malmsbury gives him this general Character, Malmsb. de Reg. l. 1. c 4. that at his first Assumption to the throne, to the end he might not deceive the expectation of his Subjects, he spared no diligence, study or labour to show himself a good Prince who sought the profit and felicity of his Kingdom. Moreover that by his favour and countenance he earnestly advanced the Christian Faith then even gasping for life, as being but a little before newly brought in by his Brother. Whereas several other Authors, particularly such as have written our Saints lives paint him forth for a most horrible persecutor, insomuch as seven years after this Conversion of the South-Saxons by his incitation he is said to have put to death his two sons Vlfald and Ruffin, because by the preaching of S. Ceadda then Bishop of Lichfeild they embraced the Christian Faith: 6. How can those things consist together? Perhaps some will imagine that the praises given this King proceeded from flattery in the first Authors, by whom those which followed were seduced. Yet we shall find that those very Historians who so much celebrate his praises, have not concealed his vices. Id. ibid. Thus the last mentioned Author after the passage even now cited, thus tempers the commendations given him, Notwithstanding in these, and whatsoever other virtues were in him, were corrupted and depressed by the infamous crime of Simony, of which he was the first King of England that was guilty, selling for money the Sacred Bishopric of London to a certain ambitious man, called Wina. He moreover adjoins the Offspring of King Wulfere, Kindred and Wereburga, without any mention of the two Martyrs Vlfald and Ruffin. So that in this King's Story there is an obscure Mist, which we may conceive to proceed from our Ancient Writers of Saints Lives, who having a Story, for the substance of it true, to relate, deliver it undigestedly, without any choice of names, times and other circumstances. In order therefore to the clearing of this obscurity, we will first briefly set down the Sum of the Story of those two Martyrs, and consequently endeavour to correct the circumstantial faults of the relatours. Martyrol. Anglic. 24. April. 7. Vlfald and Ruffin were Brethren, sons of Wulfere King of the Mercians and Hermenilda, who was daughter of Earcombert King of Kent and his wife S. Sexburga. Wulfere their Father was an Infidel: But Herminilda a devout Christian Lady of great Sanctity. She during the tender age of these her children was diligent to imbue their minds with Christian Principles of piety: and when they were come to riper ●ears she sought out a Master for them, but with great secrecy, lest her Husband, who was horribly averse from Christianity, should know it. She had recourse therefore to Ceadda Bishop of Lichfeild, who instructed them more perfectly, and regenerated them to Christ by the Water of Baptism. These young Princes oft went forth ●pon pretence of hunting, and either by their Mother's persuasion, or their own inclination took that opportunity to Visit the Holy Bishop. But being at last deprehended by their Father, he agitated with the furies of his false Gods would compel them to renounce their Religion: which they constantly refusing to do, he caused them both to be slain in the Sacred place of Prayer. Their Holy Mother having understood the cruel death and Martyrdom of her children, was desirous to give them an honourable burial; for which purpose she according to the Roman custom, gathered a mighty heap of Stones for their Monument. The place of their Sepulchre by its name still testifies the same, for it is to this day called Stone, a place which upon this occasion is grown to a populous Town. Now when the death of these Holy Martyrs Vlfald and Ruffin was made known to the people, and the cause likewise for which they died, they began to be held in great honour: and a Church, with a Monastery, was built, consecrated to S. Vlfald, yet so as that his Brother also became partaker of his honour. By this means the place came to be frequented. Neither was their Father King Wulfere more slow than others in honouring them. For the guilt of the parricide committed by him wounding his conscience, he in an humble manner went to Saint Ceadda, and with great grief acknowledging his crime, embraced the Christian Faith, and with the Sacred Waters of Baptism expiated all his offences. 8. This account do our ancient Records give of the Martyrdom of these two Princes: the substance whereof cannot reasonably be questioned, considering the lasting monument yet remaining, and that their names are extant among the Saints in our martyrologue on the four and twen●tieth of july. Martyrolog. ●ngl●c. 24. Iu●ij. But that they should have been instructed by S. Ceadda then Bishop of Lichfeild, and slain in the year of Grace six hundred sixty eight by their Father then a Pagan, this contradicts all our most authentic Histories, in which long before that time King Wulfere is celebrated for his Faith and Piety. Therefore it will be necessary to affirm that they were instructed by some Bishop of the Mercians before their Father began his reign, during the time that their cruel Grand Father Penda lived, who earnestly laboured to extinguish the Christian name, and effectually caused the death of many Christian Kings. 9 Therefore the Narration given by Camden deserves our acceptation, who more distinctly and simply recounts the story in this manner: To Peada King of the Mercians succeeded his Brother Wolfer, Camden in Coritants. who having been most averse from Christian Religion, with barbarous inhumanity slew his Sons Wolfald and Ruffin, because they had given up their names to Christ. But a few years after himself also embraced the Christian Faith, and to the end he might by some pious work expiate that his impiety, he finished a Monastery begun by his Brother. XV. CHAM XV. CHAP. 1.2. etc. Of S. Winoc. 1. SOme refer to this year the retiring of S. Winoc into the Monastery of Saint Bertin. Iperius ap. Mirgum in ●●st Belg. 6 Novemb. ubi sup. i. Thus writes Iperius in his Chronicle: About the year of Grace six hundred sixty one S. Winoc Son of judicael King of the Britain's, and brother of S. judocus (of whom we have alrea●dy treated) despising the world, became a Monk in the Monastery of Sithiu under Saint Bertin, together with his three brethren, Kadanoc, Ingenoc and Modoc: S. Bertin then was Abbot over one hundred and fifty Monks: among whom Saint Winoc shone like the Morning Starr. 2. Marcellinus in his life of S. Suibert affirms that S judoc and S. Winoc, Anchorets and Preachers were sons of a King of England. But the Saxon Annals, exact enough in recounting their King's names, mention no such King as judicail. Most probable therefore it is that they were children of some British Prince of this age. For many examples we have of Britain's which for devotion passed over into Little Britain or Belgic France: but scarce any of the Saxons. 3. Saint Winoc having spent several years in great fervour under the government of Saint Bertin, was commanded to set his Light of piety on a Candlestick, to enlighten others by his Doctrine and example. This he admirably performed in several places. At last being sent to a Town of Heremare, then called Wormholt, but now Womholt, he there laid the foundation of a Monastery, where to his death serving God with great purity, he was by him glorified by many Miracles. He his supposed saith Iperius, to have died in the same Monastery about the year of Grace seven hundred and seaventeen: where he was likewise buried. His Memory is in benediction: For in the year nine hundred and twenty the same place was fortified and became a pleasant Town, which to this day takes its name from S. Winoc, being seated in the confines of France and Flanders. Greg. Turon. Hist. enanchor. l. 5.5. c. 21. 4. Some doubt whether that passage in Gregory Bishop of Tours, be to be understood of this S. Winoc, where he says, At that time Vinoc a Britain, a man of admirable abstinence came out of Britain to Tours, having a desire to go to jerusalem. He wore no other Vestment but one made of Sheepskins without wool. And because he seemed to us a man of great piety, to the end we might detain him amongst us more easily, we honoured him with the dignity of Preist-hood, If this be the same person, we must conclude that Iperius places him much too late: For Baronius refers that Narration of Gregory of Tours to the year of our Lord five hundred and eighty. XVI. CHAP. XVI. CH. 1 2. etc. The Gests of Saint Wilfrid continued. 4.5. etc. Controversy touching the Observation of Easter. 1. IN recounting the rudiments of Saint Wilfrids' piety▪ Vid suprà l. we have already declared how in his younger years undertaking a journey of devotion to Rome: in his passage through France he was with great benignity received and for some time detained by the Holy Bishop Ennemond or Dalfinus Bishop of Lions: likewise how in his return from Rome he again visited him and remained with him to his death and Martyrdom by the cruelty and injustice of Ebroinus More of the Palace to Clodovaeus Second of that name King of France. A. D. 662. 2. Now according to the best Chronology it was in the year six hundred sixty two that the said Holy Bishop was martyred: after which Saint Wilfrid having nothing to detain him longer in France, Malmsb. de Pontif. l. 3 f. 260. returned into his own Native Country of Britain. Where being arrived the fame of his virtues and abilities was quickly spread abroad: whereupon, saith William of Malmsbury, Alfrid the son of Oswi, and by his permission King of the Province of the Deiri, (or Yorkshire) sent for him: and with great kindness received him, taking great pleasure to hear him discourse of the occurrents of his journey and dangers, the Elegance of France, the Roman pomp, as likewise of the Laws and Orders of Ecclesiastical Discipline. Many days he continued in this King's Court, and for his virtuous conversation, industry, preaching, profound learning and copiousness of elocution he was admitted into a near friendship with him. Now this Alfrid was natural son of King Oswi, born to him of a Concubine: and when Edilwald the same King's legitimate Son was dead, whom he had made King of the Deiri, Alfrid succeeded him in the same Kingdom. 3. What followed after this is thus related by Saint Beda: Wilfr●d (saith he) being returned to Britain was joined in friendship with King Aldfrid, who had been taught to love and obey the Catholic Rules of the Church. Wherefore finding Wilfrid to be a perfect Catholic he shortly gave him a possession of ten families, in a place called Stanford. And not long ●fter he added a Monastery of thirty families in a place called Inrhypum (now Rippon in Yorkshire.) Which place he had formerly bestowed for building a Monastery on certain Monks who conformed to the Scottish discipline. But because they, having the choice given them, would rather quit the place then conform to the Catholic customs of the Roman and Apostolic Church in the celebration of Easter and other Canonical Rites, A. D. 664. the King conferred upon Wilfrid the said Monastery, perceiving that he was imbued with better disciplines and manners. At which time by command of the said King he was in the same Monastery ordained Priest by Agilbert who had been Bishop of the Gevissi among the West Saxons: For the King was very desirous that a man of so great erudition and piety, as Wilfrid, and one admitted to so near a friendship, should be made a Priest and Doctor. A. D. 6●4. 4. S. Wilfrids' fame was presently after much enlarged by occasion of a great Controversy then renewed and with greater heat than ever agitated between him and the Scots, chiefly about the Celebration of Easter. In which Controversy not only the Monks and Ecclesiastic persons were engaged, but great partialities and divisions were by occasion of it caused among the Laics, and even in the Prince's Courts, where some celebrated the Solemnity of our Lord's Resurrection on one Sunday, and some on another: so that when one Company rejoiced, another were in Penance and fasting. The order how this Question was agitated is thus accuratly described by Saint Beda. Bed. l. 3. c. 25. 5. In those days, saith he, a Notable Question was raised touching the celebration of Easter. For all those who were come into those Northern parts either out of Kent or from France, resolutly affirmed that the Scots observed the Feast of our Lord's Resurrection contrary to the custom of the Universal Church. There was among them one named Roman, a zealous defender of the true Observance, he was by Nation a Scott, but had been taught the Rule of Ecclesiastical Truth in France and Italy. This man in former time had had many conflicts with Finanus Bishop of Lindesfarn: and many persons were reduced by him to the right way, and many were incited by him to a more diligent inquisition of the Truth. Yet he could never persuade Finanus to yield: on the contrary being a man of a rude fierce nature, the more he was reprehended, the more sullen he grew, insomuch as he declared himself a professed Enemy of the Truth. 6. Besides this Roman, jacob the forementioned Deacon of the late Venerable Archbishop S. Paulinus observed Easter after the true Catholic way, together with all those whom he could instruct and persuade thereto. The like did the Queen Eanfleda, with all that attended her out of Kent: from whence she brought a Priest named also Roman, a man zealous for the Catholic Observance. And hence it oft fell out in those times that in the King's Court Easter was twice observed the same year: For whilst the King solemnised the Feast of our Lord's Resurrection, having ended his Fast, at the same time the Queen with her attendants, persisting still in their Fast, celebrated Palm Sunday. 7. This dissonance in the Observation of Easter was patiently tolerated by all whilst Bishop A●dan lived: because it was well known that though those who sent him would not permit him to celebrate the Feast of Easter otherwise then they were accustomed, yet he was zealous to perform all Christian duties of Faith, Piety and Charity according to the custom practised by all God's Saints. And therefore he was deservedly beloved by all, even those who differently celebrated Easter; and not only by such as were of mean condition, but by Bishops themselves, though following the Roman observance: as Honorius Archbishop of Canterbury and Felix Bishop of the East Angles had a venerable esteem of him. 8. But when his Successor Finanus was dead, and Colman in the year of Grace six hundred sixty one was sent by the Scots to succeed him in the Bishopric of Lindesfarn, the Controversy about the Observance of Easter, as also other points of Ecclesiastical Discipline began to be agitated with greater heat: insomuch as some did not without reason fear, considering the pretended importance of the Question, lest an error in it might prejudice their salvation, and that, though they called themselves Christians, they had or might run in vain. 9 This Controversy was so publicly agitated by the ecclesiastics, that it came to the knowledge of King Oswi and his Son Alcfrid, both which interessed themselves in it: King Oswi having been taught and baptised by the Scots, and perfectly understanding their language, believed the Truth to lie on their side: But Alcfrid whose Teacher in matters of Religion Saint Wilfrid, a most learned man, was, followed his judgement, who had made a voyage to Rome on purpose to learn true Ecclesiastical doctrine, and had spent much time in France with the Holy Bishop of Lyons Dalphinus, from whom also he had received the Crown of Ecclesiastical Tonsure. These things considered, King Alcfrid had reason to believe that the teaching of S. Wilfrid deserved to be preferred before Scottish Traditions. And for the esteem he had of his piety and learning he had bestowed on him a Monastery of forty families, in a place called Inrhipun (or Rippon,) which before had been in the possession of the Scots, but because they chose rather to quit the place then change their country's custom, the King conferred it on him, who both for his learning and piety well deserved it. XVII. CHAP. XVII. CH. i. 2. etc. A Synod or Solemn Conference touching the Paschal Solemnity, between S. Wilfrid and Colman a Scottish Bishop. 1. AFter this Narration, S. Beda continues to relate how for the settling of peace in men's minds, who were much divided, it was necessary to assemble a Synod▪ for so he calls it, though indeed it was more properly a solemn Conference, saith Baronius, in as much as all the Bishops of that Province were not convoked to it, Baron. ad A. D. 664. but only such as then happened to be present debated the matter before the King. 2. As touching the time when this Assembly was convoked, S. Beda sets it down precisely, saying, Bel. l. 3. c. 26 This Question was agitated in the year of our Lord's Incarnation six hundred sixty four, which was the two and twentieth of the Reign of King Oswi, and the thirtieth from the time that the Scots administered the Bishopric of Lindesfarn in a Province of the English. For Aidan held that Bishopric seventeen years, Fin●n ten, and Colman was now in his third year. Id. ib. c. 25. 3. The same Author likewise elsewhere relates the names of the persons who were present in the said Assembly: About the same time, saith he, Agilbert Bishop of the West Saxons, a friend of King Alcfrid and of Abbot Wilfrid, was come into the Province of the Northumber's, and stayed some time with them. Moreover upon the entreaty of King Alcfrid he ordained Wilfrid a Priest in the foresaid Monastery. He had likewise attending on him a Priest named Agathon. When therefore the Question about Easter; the Ecclesiastical T●nsure, and other Rites was moved, it was ordered that a Synod should be assembled in the Monastery called Streneshalch or Beacons-bay, whereof Hilda a devout woman was Abbess, and that there the controversy should be determined. 4. Both the Kings, Oswi the Father, and Alcfrid his son, came thither, and these Bishops, Colman with his Clarks from Scotland, and Agilbert, with the Priests Agathon and Wilfrid, with whom also joined jacob and Romanus. As for Hilda the Abbess with her dependants, and the Venerable Bishop Ceadda, who as we have formerly declared, was ordained by the Scots, they declared for the Scottish opinion. This last Bishop was a most vigilant Interpreter for both parties. 5. When all these were met, King Oswi first of all by way of Preface advising them that since they all professed to serve the same God, and to expect the same heavenly kingdom, they therefore ought all to hold the same Rule of living, and uniformly celebrate the Divine Sacraments: And for this reason, the principal Enquiry ought to be, Which side held the truer Tradition, for that certainly was to be followed by all. Having said this, be in the first place commended his own Bishop Colman to declare, What Rite that was which he in practice followed, and whence he took its Original. 6. Hereto Colman thus answered, The manner of celebrating the Paschal Solemnity which I in practice conform to, I received from my Superiors who sent me hither and ordained me Bishop: And it is the same which all our Ancestors, men known to have been beloved and highly favoured by God, have always practised. This Rite let every one take heed how they contemn or reprove, for it is the very same which, as we read in Ecclesiastical Story, the Blessed Evangelist S. john, as likewise all the Churches governed by him have from the beginning celebrated. 7. After that Bishop Colman had spoken these" and other words to the same effect, the King next commanded Bishop Agilbert to declare publicly likewise the manner of his Observance, whence it sprung, and upon what authority be conformed thereto. Agilbert answered, I beseech your Majesty that in my stead my Disciple Wilfrid the Priest may speak, for we are both of the same judgement, and agree with the rest here sitting, who follow the general Ecclesiastical Tradition. Besides, he can much better and more perspicuously declare our sense in the English tongue, than I can by an Interpreter. 8. Wilfrid therefore, the King so commanding, thus began: The manner of celebrating Easter practised by us, we ourselves saw generally practised at Rome, where the Blessed Apostles Peter and Paul lived, taught, suffered and were buried. The very same observance we saw in the rest of Italy, and in France likewise, through both which countries we travelled, partly in devotion, and partly with an intention of gaining instruction in Ecclesiastical matters. Moreover we are certainly informed, that in afric, Asia, Egypt, Greece and all other ●●rts of the world through which the Church is spread, how different soever the inhabitants be in language and manners, yet they all universally celebrate Easter at the same time with us. So that these Scots and their complices the Picts and Britain's, inhabitants of two remote Islands, and not all of them neither, are the only persons which with a foolish obstinacy contend against the whole world. 9 Whilst Wilfred was thus speaking, Colman interrupted him, saying, I wonder you will call our practice foolish, since no man can deny but that therein we follow the example of so great an Apostle as S. john, dignified by our Lord to be permitted to lie in his bosom, and who certainly can not be charged with folly. 10. Hereto Wilfrid replied, God forbid that any of us should impute folly to S. john for observing literally the Rites of Moses his Law at a time when the Christian Church did as yet judaize, because it was not possible for the Apostles on a sudden to cast off all the Legal observances. The jewish Church therefore at first being the only true Church of God, the Gentiles who were converted, when they were admitted into it, were obliged not only to cast away all their Idols invented by the Devil, but likewise in many countries where the jews abounded, to conform to many of their Rites, for fear of giving scandal to them. Hence it was that S. Paul circumcised Timothy, that he offered Sacrifices in the Temple, and together with Aquila and Priscilla at Corinth cut off his hair in sign that he had made a vow: all which Ceremonies were in themselves of no profit at all, but were done by him because he would not offend the jews. And upon this ground it was that the Apostle S. james said to the same S. Paul, Thou seest, Brother, how many thousands among the jews there are who believe, and are withal extremely zealous for Legal Observances, etc. But notwithstanding these practices of the Apostles in the beginning, yet now that the Gospel is clearly preached and believed through the world there is no necessity: yea it would be unlawful either to be circumcised, or to offer carnal sacrifices to God. Therefore it was that S. john in a charitable compliance with the jews, according to their custom celebrated the Paschall Solemnity on the fourteenth day of the first Month at even, not regarding whether that day happened to be a Sabbath, or any other day of the Week. 11. But as for S. Peter, he preached at Rome, and considering that it was on the first day of the Week that our Lord rose from the dead, thereby giving the world hope likewise of a resurrection, he understood that Easter was so to be celebrated, that, according to the precept of the Law, the fourteenth day of the Moon of the first Month was first to be expected, as S. john did also in the East. And that day being come, if it happened that the next following was Sunday (called in Scripture our Lord's day, or first of the Week) then at even of the Sabbath day he began to celebrate the Paschall Solemnity. But if the next day after the fourteenth Moon was not Sunday, but the Sixteenth, Seaventeenth or so following to the one and twentieth, he expected till Sunday came, and the Saturday-even before, he began the Paschal Feast. Thus Easter-day, being a Sunday, was observed from the fifteenth Moon till the one and twentieth. Neither does this Evangelicall and Apostolic Tradition dissolve, but fulfil the Law, by which the Paschal Feast is to be observed from the even of the fourteenth Moon of the first Month, until the even of the one and twentieth Moon of the same Month. Which Observance is imitated by all S. john's Successors after his death, and by the Universal Church through the world. And that this is indeed the true Easter, and only to be observed by all Christians, hath been, not newly ordained, but confirmed as an ancient practice by the first General Nicene Council, as Ecclesiastical History informs us. 12. Hence it is manifest, O Colman, that you Scots neither follow the example of S. john, what ever you pretend, and you directly contradict the Tradition of S. Peter: so that in Observing Easter you neither conform to the Law nor Gospel. For S. john observing the Paschal time according to the Letter of the Law, had no regard whether it was our Lord's day, or no: Whereas you keep it only on our Lord's day. And S. Peter observed it from the fifteenth to the one and twentieth Moon; but you from the fourteenth to the twentieth, insomuch as you oft begin that Solemnity on the thirteenth Moon at even for which the Law itself gives no warrant. Neither did our Lord himself, the Author of the Gospel either eat the ancient Pasch on that day, but on the fourteenth Moon at even, or deliver the Sacraments of the New Law to be observed by the Church. Moreover by your disorderly observance you sometimes exclude the one and twentieth Moon from your Solemnity, which yet the Law commands to be celebrated most solemnly. Thus, as I said, in your Rite you neither agree with S. john nor S. Peter; you are neither conformable to the Law nor Gospel. 13. Against this discourse of Wilfrid, Colman thus objected: Will you presume to say that Anatholius, a Holy man, and highly commended in Ecclesiastical Story, did in his judgement contradict both the Law and Gospel, who yet wrote that the Feast of Easter was to be observed from the fourteenth Moon to the twentieth? Or is it credible that our most Reverend Father Columba and his Successors did teach contrary to Divine Scriptures, when as their Sanctity has been attested by many celestial Miracles? For my part, being assured that they are Saints, I will never desist following their practices and Discipline. 14. Here to Wilfrid rejoind: It is not to be doubted, said he, but that Anatholius was a man of admirable Sanctity and learning: But why do you allege him since you do not somuch as observe his Decrees? For he in his Paschall Computation, observing the Rule of Truth, placed the Cycle of Nineteen years (or Golden Number:) Which Cycle either you are ignorant of, or if you understand it, you impudently despise it, though in use through the whole Church. He did so compute the fourteenth Moon in the Sunday on which he performed the Paschal Feast, that on the same day at even he according to the Egyptian custom, confessed that it was the fifteenth Moon. In like manner he did so reckon the twentieth Moon in his account on the Easter Sunday, that the declining part of that day he attributed to the one and twentieth Moon. Now it is manifest that you are ignorant of his distinction since some times you celebrate your Paschal Solemnity before fullmoon, that is when it is only thirteen days old. 15. And as touching your Father Columba and his Successors, whose Rule you say you follow, and whose Sanctity has been asserted by many Miracles; I might answer, That in the last day many will say to Christ, that in his name they have prophesied, cast out Devils and wrought many Miracles; to whom he will say, That he never knew them. But far be it from me to apply this to your Fathers, since it is more just that I should believe good, then evil of persons unknown to me. Therefore I will not deny but that they were devout servants of our Lord, and favoured by him, since with a pious intention, though rustical Simplicity, they served him. And my judgement is, that such an erroneous Observance of Easter did not much prejudice or endanger them, because not any one had showed them Rules of a more perfect Institut. Whereas, no doubt if any Catholic skilful in calculation had rightly informed them, they would as well have followed his instructions, as they did obey these Precepts of God which they had learned. Whereas if thou and thy Companions henceforth contemn to obey the Decrees of the See Apostolic, yea of the Universal Church, which are moreover confirmed by Holy Scriptures, without all doubt you will sin greivously. For though your Fathers were Saints, are they, so few in number, living in the corner of a remote Island to be preferred before the Universal Church spread over the whole world? And if your Columba, yea ours also if he were Christ's, was a Saint powerful in Miracles, shall his authority outweigh that of the Apostle, to whom our Lord said, Thou art Peter, and upon this Rock I will build my Church, and the gates of Hell shall not prevail against it: And to thee I will give the keys of the Kingdom of Heaven? 16. Wilfrid having thus finished his discourse, the King addressing his speech to Bishop Colman, said, Tell me, Were these words in very deed spoken by our Lord to S. Peter? Who answered. They were indeed spoken to him. The King replied, Can you produce any proof of so great power given to your Columba? He answered. No, Sir. The King added, Do both sides then among you agree that these words were spoken principally to S. Peter, and that the keys of Heavens gates were given him by our Lord? They answered, We both acknowledge this. Thereupon the King concluded, saying, And I also assure you I have no intention to contradict the Porter of heaven: but according to my knowledge and power I will obey his Ordinances in all things: for fear when I come to heaven gates, and he who keeps the keys be displeased with me, there be none to open them and let me in. When the King had said thus, all that were present, both accessours and bystanders applauded his speech, and relinquishing their former imperfect instituts, speedily embraced those which appeared to be better. 17. Thus ended this Synod or Conference. What effect it produced among the Scots shall be showed, when we have concluded the Narration of another Controversy at the same time agitated, touching the manner and fashion of the Ecclesiastical Tonsure. XVIII. C. XVIII. CHAP. 1.2. etc. A Controversy in the same Synod touching Ecclesiastical Tonsure. Three several manners of Tonsure. 12. Agreement between the Saxons and Scots, etc. in all Points of Doctrine. 13. Obstinacy of the Scots. 1. THAT at this meeting there was a dispute touching Ecclesiastical Tonsure, S. Beda expressly testifies. But does not explain the point wherein the difficulty lay. Yet this is certain, that there was not any one in that Assembly which either derided or neglected the said Tonsure, as Protestants now do. 2. The primitive antiquity of this Tonsure, by which Ecclesiastical persons for a sign of distinction from the Laity, by cutting off some part of the hair on the top of their heads, form it into the fashion of a Diadem, or Crown, is referred by S. Isidor to the Apostles, Isid. de Divin. Off. ap. Baron. ad A. D. 58. and said to be an imitation of the Nazarites, for thus he writes: If I be not deceived, the practice of the Ecclesiastical Tonsure was derived from the Nazarites. Who first nourishing their hair and suffering it to grow long, undertook by vow a laborious Exercise of Continence, abstinence and other austerities: which having performed, they shaved their heads, and by Gods command cast their hair into the fire of the Sacrifice, signifying thereby that they consecrated the perfection of their Devotion to our Lord. The practice according to this example was introduced by the Apostles, importing that Ecclesiastical persons devoted to the service of God are consecrated to him, as the Nazarites were, which they testified by cutting off the hair: so professing that they devested themselves of the old man and his acts. 3. The Controversy therefore was about the manner and fashion of the Tonsure: of which there were several kinds, the Principal whereof are said to have taken their Original from Saint Peter, or Saint Paul. The manner of Saint Peter was to shave the top of the head, leaving below toward the forehead and ears a Circle or Diadem representing the Crown of thorns which our Lord bore: Amalar. de Eccl. Offa l 4 c. 39 Alcuin. de Divin. Offic. cap. 35. Ap. Vsser. in Prim. Eccl. Brit. f. 922. Thus write Amalarius, and Alcuinus: who adds, that this Saint Peter ordained to the end that Clergymen might be distinguished from secular, not only in their clothing, but form of wearing their hair. And Steven the Priest, called also Eddius, writes of Saint Wilfrid that he willingly received from Saint Dalfinus Archbishop of Lions the form of S. Peter's Tonsure, resembling the Crown of thorns encompassing our Lord's head. 4. This is the form of Tonsure at this day in use among the Disciples of S. Benedict and S. Francis, as likewise some other Religious Orders, and no doubt was anciently received by all Ecclesiastical persons: and which by the Greeks is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But in following times, Balsam. in 21 Can. Trullan. Bellarm. l. de. Monach. as Bellarmin observes, Ecclesiastical persons among the Secular Clergy changed this Tonsure, instead of the said Diadem about the lower part of the head, shaving only the top or crown of the head in form of a Circle, the which Circle at this day is enlarged according to the degrees of their Orders. By which change the ordinance made by the fourth Council of Toledo is manifestly transgressed: Let all Ecclesiastical persons and Lectours, as likewise Deacons and Priests shave the whole upper part of their head, and leave below only the crown of a Circle: Not as in the parts of France the Lectours are observed to do, who wear long hair, as lay-men do, and only shave a small Circle on the top of their heads. For such a fashion is observed in Spain only by Heretics. Wherefore it is necessary for the taking away scandal from the Church that this mark of shame be abolished, and that there be one only fashion of Tonsure, as is practised generally in all Spain. 5. The Second manner of Tonsure is supposed to have descended from Saint Paul, and, B●d. H●st l. 4. cap. 1. saith S. Beda, was in practice among the Eastern ecclesiastics: though he does not describe the fashion of it. But it seems to have consisted in a total shaving, or at least close polling of the whole head. For he affirms that Saint Theodore Archbishop Elect of Canterbury, who came out of Cilicia, was obliged to expect four months, till his hair was grown sufficiently to have a crown made round about his head, after the Roman manner. 6. The present Dispute therefore was whether S. Peter's manner of Tonsure in use at Rome was to be only received in Britain. This seems to appear from an Epistle of S. Aldelm by command of a Synod directed to a certain British Prince called Geruntius, Aldelm. Epist ad Geru●●. in which he reprehends the Britain's for using a Tonsure different from the Roman. The passage of the said Epistle pertinent to this purpose is this: A rumour, saith he, is largely spread that there are certain Priests and Clergymen in your Province who obstinately reject the Tonsure of Saint Peter: alleging for their only excuse, that herein they imitate their Predecessors, whom they with swelling language describe as persons wonderfully illustrated with Divine Grace. 7. The care which the Popes of this age had, that S. Peter's Tonsure should be only received in Britain, is manifested by Pope Vitalian, who would not suffer Theodorus Archbishop of Canterbury, who had been shaved after the Eastern manner, to come into Britain, till his hair was grown so as that he might be shorn after the Roman manner. Thus writes S. Beda, Bed. l. 4. c. 1 Theodorus, saith he, after he was ordained Subdeacon, expected four months, till his hair was grown to a length sufficient to be cut into a Crown. For his Tonsure before was after the Eastern fashion; attributed to S. Paul. 8. But besides these there was a third manner of Tonsure, by which only a half crown was form on the lower part of the head before, from one ear to the other, all the rest of the hair being left at full length. And this fashion in these times came in use among the Irish Clergy: This form, the Irish Writers condemning it, call Simon Magus his Crown: which appellation they received from Rome. Now how this practice came into Ireland we read in an ancient Book of Canons cited by B. Vsher. Ap. Vsser. f. 924. The Romans say, that this Tonsure took its beginning from Simon Magus, who shaved himself only from ear to ear, thereby to expel the virtue of the Tonsure of Magicians, by which only the forepart of the head was covered. The Sermon likewise of S. Patrick testifies that the first Author of this kind of Tonsure in Ireland was one who had been Swineherd to Loiger the Son of Nele King of Ireland: and from him the Irish have generally received this fashion. 9 Against this manner of Tonsure the English Abbot Ceolfrid in S. Beda writes to Naitan King of the Picts: In which letter he affirms the most excellent sort of Tonsure to be that of S. Peter, in practice at Rome and the most detestable this of Simon Magus. Adding for a proof of the excellency of S. Peter's Crown these words, We are shorn after that manner, Ibid. not only because S. Peter was so, but because S. Peter thereby commemorated our Lord's Passion: and therefore we desiring and hoping to be saved by the same passion, bear the sign of it, as he did, on the higher part of our body. For as every Christian baptised being made so by the death of our Saviour, is wont to bear the sign of the Holy Cross on the fore head, that by its defence we may be guarded from the incursions of Evil Spirits, and also be admonished that we ought to crucify the flesh with its vices and lusts: So likewise ought those ecclesiastics or Monks who more strictly oblige themselves to continence for our Lord, to bear on their heads that form of a Crown which he in his Passion carried on his head, and which was made of thorns, that he might take away the sharp thorns of our Sins. 10. Now whether the Picts and Scots had received from the Irish the Tonsure ascribed to Simon Magus, is not certain. However, it is manifest that this was a practice introduced in Ireland after S. Patrick's time, and contrary to his Institut: A●. Vsser. ●. 924. For in a Synod celebrated there in his time, we read this Canon: Whatsoever Clergyman, from the Doorkeeper to the Priest, shall be seen abroad without a Tunick or Cassick, and not cover the nakedness of his belly: or who shall not wear his hair thorn after the Roman manner: And if his wife shall not wear a veil when she walks abroad, Let such be contemned by Seculars and separated from the Church. 11. From the several passages here alleged we may conclude that the Motive of the Dispute in this Synod or Assembly of Streneshalch, proceeded from a zeal in S. Wilfrid and other Ecclesiastical persons from Kent, etc. to reduce the Scots and Picts to their first Principles and Rites which they received from Rome; & which by negligence had been depraved: which was a design very commendable, since Uniformity even in small things once neglected, draws after it divisions in greater. Notwithstanding that they urged not this Uniformity in Tonsure as a matter in itself of any necessity, the forementioned Abbot Ceolfrid declares in his Letter to Nattan, where he says, Ap. Bed. l. 5. cap. 22. We do freely profess that the Error about Tonsure is not harmful to those who have a pure Faith to God; and Charity to their Neighbour: Especially cinsidering that in the ancient Catholic Fathers we cannot read that there have been any Controversies about the manner of Tonsure, as there have been about differences in matters of Faith; or Celebration of Easter. 12. These were the Points debated in this Conference, concerning the Canonical time of celebrating the Paschal Solemnity, and Ecclesiastical Tonsure. Other small differences likewise there were about External Rites, but of so small consideration, that our ancient Records have not vouchsafed to mention them. And surely they were very small, since the fashion of Tonsure deserved to be mentioned, as a matter of Dispute. And from hence we may undeniably conclude, that the Scots, Picts and Britain's in all matters of Faith without exception, agreed with the Saxon, that is, the Roman Church. Those dissenters had through neglect or ignorance varied from the Universal Church in some outward Observances, but in all Doctrines, and public Practices consequent to such Doctrines, they still remained unreprovable: Otherwise, no doubt, they would at this time have been called to an account for their Errors. 13. Now what success this Conference or Synod produced, as to the Scots, S. Beda thus briefly declares: The debate being ended; and the Assembly dissolved, Agilbert returned home (namely, into France.) But Colman Bishop of Lindesfarn perceiving his Doctrine and Sect now exposed to contempt, took a long with him those who had a mind to follow, to wit, all those that refused to admit the Catholic Observance of Easter, and the Tonsure of the Crown (for of this also no small debate was made:) And went back into Scotland, with a purpose to treat there with his Countrymen whether for the future he should conform to the Catholic Rites, or no. But not long after he returned to his See: and forsaking the Scottish custom, submitted to the Catholic way of celebrating Easter. XIX. CH. XIX. CHAP. 1.2 etc. B. Colman goes into Ireland: Where he builds a Monastery for Saxon-English Monks. 5.6. etc. His death: and Elegy. Monks then in great veneration. 1. COlman Bishop of Lindesfarn, though he returned presently out of Scotland well reform from his former Errors, yet his abode at his See was very short: For, saith Saint Beda, Bed. l. 4. c. 4. he relinquished Britain (upon what Motive is not expressed) and took with him all the Scots which he had assembled in the Isle of Lindesfarn: And besides them, there went with him thirty of the English Nation, who had likewise been imbued in Monastical Exercises by him. 2. Thus having left a few Religious Brethren in his Church, he went first to the Island His (or jona) from whence he had formerly been sent to preach the Gospel to the English Nation. After that he retired from thence into a little Island Westward from Ireland which in the Scottish language is called Inhys-bovinde, or The Isle of the White Calf. There he built a Monastery, in which he placed the Scottish and English Monks, which had attended him from Lindesfarn. But shorly after a disagreement happened between them, upon this occasion. The Scots in Summer time when fruits were to be gathered, were wont to leave the Monastery; and to wander up and down in the country where they had much acquaintance. But the Winter following they would return, and expect their part in the Provisions gathered by the English, which they thought unreasonable to allow them. 3. To remedy this dissension therefore Colman after much travel up and down, at length found another place in Ireland commodious for building a Monastery, called in the Scottish (or Irish) tongue Magi● (or Maiyo.) There he bought of a certain Count to whom the possession belonged, a part of it, to found his Monastery; adding withal this Condition, That the Monks in their daily Devotions should be obliged to pray for the said Count's prosperity. Having therefore with the assistance of the Count and Neighbours adjoining▪ built a Monastery, he placed the English Monks there, having left the Scots in the foresaid Island. Which Monastery is to this day possessed by English Monks: and from a slender beginning enlarged very much, being vulgarly called Intugeo. Here resides a famous Congregation of Religious Monks gathered out of England, who are much reform in their Institut, and following the Example of their Venerable Fathers, do live under a Canonical Rule and Abbot by the labour of their hands, with great continence and simplicity. 4. When Colman left Lindesfarn, Id. ib. c. 25. saith the same Author, he took with him part of the bones of his Predecessor the most Reverend Bishop Aidan: and part he left in the Church which he had governed, commanding they should be buried in the Secretary, or Chancel of the same Church. Whereby it is plain that certain Protestant Writers do unjustly impute the introducing of these practices of Veneration of the Relics of Saints to Roman Missioners after the departure of these ancient Preachers from Scotland. These Relics Bishop Colman reposed in his Monastery of Bovinde: in which Island S. Rioch Nephew of S. Patrick by his Sister Darerca, had long before fixed an Episcopal See. 5. In that Island the same Venerable Bishop Colman ended his days in the year of Grace six hundred seaventy five, as the Annals of Ulster do testify. Martyrolog. Angl. 13. Octob. Though our martyrologue signifies that he went into Austria, and there preaching ●he Gospel of Christ was slain by Infidels, about the year of our Lord seven hundred and five. 6. To honour the Memory of this worthy Bishop, we will here adjoin the Character given of him by Saint Beda, Bed. l. 3. c. 25. together with that of the Religious Monks of that age: How great the parsimony and continence of the Venerable Bishop Colman was, the very place which he governed will declare: For when they were departed, excepting the Church only, scarce any other buildings were found, that is, no more than were absolutely necessary for Civil conversation. They had no money at all, for they contented themselves with a few cattle. For indeed there was no need neither of money nor buildings for the reception of great men which oft repaired to that Monastery: for they never came upon any other business but only to pray; or hear the Word of God preached, The King himself upon occasion would some times come attended only by five or six servants, and as soon as he had ended his Prayers in the Church, he would depart: Or if sometimes they took any refection there; they would desire no more than the daily simple Provisions of the Monks. 7. For the Teachers of that age employed all their solicitude in serving God, not the world: all their care was to garnish their souls▪ not their bellies. And for this cause the Habit of Religion was in those days held in great veneration: insomuch as whithersoever any Ecclesiastical or Religious person went, he would be joyfully entertained by every one, as a faithful servant of God. And whensoever such an one was me●t in a journey, the people would approach to him, and bowing down their heads, would desire him to sign them with the Cross, or give them his benediction. And they were very attentive to their good admonitions and exhortations. Upon Sundays likewise and Feasts the people with great fervour would repair to Churches or Monasteries, not for refreshing their bodies; but hearing God's Word. And if any Priest occasionally came into a village, all the Inhabitanes would gather together, and desire him to communicate to them the Word of life. For indeed Priests and Clergymen in those days had no other business to call them out of their Solitude into towns or Villages, but only to preach, baptise, visit the sick or to do some other spiritual good to souls. They were then so perfectly free from the infection of covetousness, that without some violence and constraint they would not so much as accept of lands and possessions from men for building Monasteries. And this devout conversation of Clergymen and Monks continued a good while after this in the Churches of the Northumber's. XX. CH. XX. CHAP. 1.2 etc. A great plague. Death of King Earcombert: and of the Archbishop Deus-dedit. 4.5. etc. Apostasy of one King of the East-Saxons: and piety of the other. 8. Of the Holy Bishop jarumannus. 9 10. wini the first Simoniacal Bishop in England. A. D. 664. Westmenast. hîc Huntingd. l. 3. 1. THE same year in the Month of May there was a great Eclipse of the Sun, and a mortality or plague followed it, so raging, as no memory had been of the like, saith Matthew of Westminster. The destruction caused by it in Britain and Ireland was so great, that it almost laid waist both those Islands, as Huntingdon testifies. It began, saith S. Beda, Bed. in Epitome. in the Southern parts of Britain, which were even depopulated by it: and from thence it proceeded to the Province of the Northumber's, where it raged in all quarters, and destroyed a wonderful multitude. 2. Now because he says it began in the Southern parts, and also recounts several illustrious persons taken away by it: we will follow its course in our Narration: and beginning with Kent, we there are told of the death both of the King and Archbishop. The King was Ercombert, Malmib. de Reg. f. 11. a Prince so devout, that neither the luxury of the Court, nor solicitudes of the Kingdom could withdraw him from the service of God. And hereby living secure under the Divine Protection and favour, all things both at home and abroad succeeded prosperously to him, and he lived in great tranquillity to a very old age. Thus writes William of Malmsbury. So that it may be a doubt whether it was of the pestilence or some other disease that he died. But whether that or the Eclipse was God's Messenger to summon him, we may piously believe that he was called from an earthly to a heavenly Kingdom. 3. The like we may affirm of the Holy Archbishop of Canterbury, Deus-dedit, who sat the sixth in that Chair, and after nine years devoutly and zealously spent in administering that See, received this year the reward of his labours, and has deserved a place among the Saints in our martyrologue on the last of june. Martyrol. Angl. 30. l●●. A worthy Character of his virtues is afforded us by the Author of his life in Capgrave. After his death the See was vacant for a considerable time, for by reason of the raging pestilence, care could not be taken to provide a Successor. 4. From Kent we pass to the East-Saxons, governed by two Kings, Signer the Son of Sigebert surnamed the Little, and Sebb a Prince of great Sanctity, and Son (not of Edilred, as Harpsfeild affirms, but) of that King Seward, who shamefully betrayed the Christian Faith, and was slain by the King of the Westsaxons. 5. In this Kingdom the pestilence was more violent and furious, than any other. And we may judge that God's design thereby was by kindling the furnace of this calamity to sever the gold from the dross, and to render the Piety of one of those Kings more illustrious, by opposing it to the impiety of the other. For King Sigher upon this Visitation fell back to his former Pagan Superstition, hoping to obtain from his Idols a remedy against the infection, whereas nothing but impurity could proceed from them, whose infection was more mortal than that of the pestilence. Which Apostasy of the King became an Example to his inconstant Subjects: Yea, saith Saint Beda, his Nobles, Bed. l. 3. c. 30. who loved only this present life, and had no care, or perhaps believed not a future, began to restore the Idoll-temples formerly demolished, and to adore their senseless Idols, as if by them they could be defended from the Mortality. But the violence of the pestilence afterward more increasing taught them that what they hoped would be a remedy, more inflamed the disease. 6. As for the other King Sebb, his portion of the Kingdom was free from this Superstition, and his Piety, being more purified by Humility and Resignation to God's Visitation, became a pattern to all his Subjects. For, saith the same Author, he was a man very devout to God, Id. l. 4. c. two. and fervently intent to Religious Acts, frequent Prayer, and pious exercises of Charity and almsgiving. In his own inclination he preferred a private Monastical life before the riches and pomp of a Kingdom, A. D. 678. and if the obstinate refusal of his Wife to admit a Separation had not hindered, he would long before have forsaken his throne to retire into a Monastery. Hence it was that many were of opinion that a man so qualified was fitter to be ordained a Bishop, than a King. Yet he showed himself to be a very good King: and his Kingly solicitude was not confined to his own portion, but extended itself to the reducing to Christian Profession Sigher his companion in the Throne. For which purpose he advised Wulfere King of the Mercians of the danger his Kingdom was fallen into of ruin from an infection far more horrible than the Pestilence. Whereupon Wulfere, as became a good Christian Prince, sent thither jarumannus Bishop of the Mercians, lately there succeeding to the Holy Bishop Trumhere, by whose endeavours the Christian Faith was again restored among the backsliding East-Saxons. Id. l. 3. c. 30. 8. Concerning this venerable Bishop jarumannus, S. Beda thus writes: He was a Religious good man, very industrious, and passing through all quarters he preached the Word of Life, and by his labours reduced both King Sigher and his Subjects to the way of justice, which they had forsaken, insomuch as relinquishing or demolishing their Idoll-temples and Altars; they joyfully confessed the Name of Christ formerly renounced by them, and desired much rather to die in him with a belief of the Resurrection; then to live in the filth of Infideity among their Idols▪ jarumannus having gloriously finished so good a work, together with the Priests and Teachers attending him returned home with great joy. 9 The piety of King Sebb rested not here, but out of a care to provide against the inconstancy of the East-Saoxns, he treated once more with Wulfere King of the Mercians to send him a Bishop to govern and administer the See of London. There was then residing among the Mercians Wini, who had been Bishop at Winchester in the Kingdom of the Westsaxons, but for some now unknown crime was driven from his See by K Kenewalch. This man incited by an inordinate ambition and desire of Rule and wealth, most shamefully with money obtained of King Wulfere to be recommended to the Bishopric of London; into which he entered in the year six hundred sixty six, and is marked in our Annals as the first Simoniacal Bishop in our Island. Hence William of Malmsbury thus writes: Malmsbu●. de P●●●. l. 2. c. 241. Wina having bought the Bishopric of London; quickly ended there the remainder of his days. He became an ominous and fatal example to posterity, so that it cannot easily be discerned to whom the greater sin and infamy is to be imputed; to him who sold, or who bought with money this Sacred Dignity. 10. However certain it is that King Sebb was perfectly exempted from this stain. His desire was to obtain, and joy to receive a Bishop, Orthodox in the Faith. As for his manners, being a stranger to him, he hoped well and undoubtedly was wholly un interessed in the infamous bargain which passed between wulfere and Wini. XXI. CHAP. XXI. CH. 1.2. The plague among the East-angles: which destroyed many Religious Virgins in Cher●esey. 1. IN the Eastern parts of Britain likewise the pestilence was very fierce. Bed. l. 4. c. ●. The dismal effects whereof S. Beda particularly relates, happening in a Monastery of Religious Virgins. For, saith he, Erconwald Son of Anna heretofore King of that Nation, had formerly built two Monasteries, one for himself, and the other for his Sister Edilburga. His own Monastery was seated in the Province of Suderige (or Surrey) near the River Thames, in a place called Ceorotesey, that is, the Island of Ceorot (the present name is Chertsey.) His Sister's Monastery was in a place called Berekingham (Barking) in the Province of the East-Saxons, where that Holy Virgin became a Mother and Nurse of many devout Virgins, showing herself worthy such a Brother, being Zealous to advance the Spiritual perfection of those under her charge▪ as several Divine Miracles did testify. 2. The fury of the pestilence wasting the country about, Ib. c. 7. invaded likewise this Monastery, as well the part where the Virgins inhabited; as that of the Monks which attended the Altar. Whereupon the Holy Abbess consulted with her Religious Subjects concerning a place commodious for the burial of the dead. But receiving no resolution from them, she purposed to expect an answer from God. On a certain time therefore after they had ended their Midnight-devotions, the Virgins going out of the Church to sing at the graves of the Monks▪ on a sudden a wonderful Light, like a Sheet, came over them, wherewith they were so affrighted that they were forced to intermitt their Psalmody. A little after the said light removed to the Southern part of the Monastery, which lay westward from their Oratory, and presently was taken up into heaven, in the sight of them all, insomuch as not any of them doubted but that the same light which was ●o conduct their Souls to glory; marked also the place where their bodies were to expect a glorious Resurrection. 3. The names of those Spouses of our Lord which out of this Monastery during this plague; went to heaven, are written in the Book of life. S. Beda names only one before the death of S. Edilburga: her name was Eadgida. How she was called to her eternal reward he thus relates: There was; said he; in the same Monastery a little boy not above three years old called Esica, Ib. c. 8. who by reason st his infant-age was bred up and taught by the Religious Virgins. This child having been struck with the said infection, and ready to die, called aloud to one of the said Virgins, A. D. 664 as if she had been present, crying out, Eadgid, Eadgid, Eadgid, and with these words ended his present life, and entered into life eternal. And the same Virgin which the child at his death called, on that very day died also of the same disease, and followed him who had called her, to the celestial kingdom. 4. Another likewise of those Handmaids of our Lord being struck with the same contagion, and drawing to her end, began about midnight to call to those which attended her, desiring them to put out the candle standing by. This she often did, but none obeyed her. At last she said, I know, you think I speak I know not what: but it is not so: For I assure you I see so wonderful a light in the room, that the candle's light is darkness compared to it. And when after all this, none answered her, or complied with her desire, she said again, Well let the candle burn if you please; but know, that is not my Light: For my light will come at daybreak. After this she told them how a certain Holy man who died the same year had appeared to her, assuring her that the next morning she should go to everlasting light. And the truth of this Vision was confirmed by the death of the said Virgin, who expired at the break of day. XXII. C. XXII. CHAP. 1.2 etc. The Plague among the Northumber's▪ the death of S. Cedde: and of Tuda Bishop of Lindesfarn. 1. THe same horrible infection spread itself Northward likewise, A D. 664. and there wrought the like destruction, not only among the lay people, but Religious also: insomuch as many eminent for learning and Sanctity ended their mortality by it. Among which the most illustrious were Cedd Bishop of London, who according to his custom visiting his Monastery in the Province of the Northumber's, was seized upon by that disease: And Tuda Bishop of Lindesfarn. Bed. l. 3. c. ● 2. Concerning the former Saint Beda thus writes: The Venerable Bishop Cedd having for the space of many years administered the Bishopric of London in the Province of the East-Saxons, and thereto joined the care likewise of the Monastery of Lestinghen in the Province of the Northumber's, ●ver which he appointed Superiors, it happened that coming to visit the said Monastery in this time of Mortality, the contagion surprising him, he died there. At first he was buried abroad: but not long after a Church of Stone being built in the said Monastery, and dedicated to the honour of the Blessed Virgin-Mother of our Lord, his Body was removed, and laid at the right hand of the Altar. He committed the government of his Monastery after his death to his Brother Ceadda, who was afterward consecrated a Bishop, as we shall shortly declare. 3. When the Monks of another Monastery of his in the Province of the East-Saxons heard that he was dead and buried in the Kingdom of the Northumber's, Ibid. about thirty of them went thither, being desirous to live, and, when the pleasure of God should be, to die and be buried near the Body of their Venerable Father. They were willingly received by their Brethren there, and in a short time they all died of the same infection, excepting one young child only, who, as was constantly believed, was preserved from death by the prayers of the Holy Bishop. For whereas he lived a long time after, and gave himself to reading the Holy Scriptures, he found at last that he had not been regenerated by the Waters of Baptism. Whereupon being presently baptised, he afterward was promoted to the Order of Preist-hood, and did much good to many in God's Church. Therefore I do not doubt, as was said, but that he was detained from death by the intercession of his Holy Father, out of love to whom he was come thither, by whose prayers he thus escarped the danger of eternal death, and also by h●● teaching afforded the ministry of life and Salvation to others. 4. In the same Province of the Northumber's by the same pestilence was snatche● away also Tuda Bishop of Lindesfarn, who had a little before, upon the departure of Bishop Colman, Id. ib. c. 26. been ordained his Successor: For so writes S Beda: Colman, said he, being return●● into his Country, the servant of our Lord Tuda received after him the Bishopric of the Northumber's. He had his instruction among the Southern Scots, and by them was ordained Bishop. He received the fashion of the Ecclesiastical Tonsure according to the Custom of that Province, but he observed the Catholic Rule of the Paschal Solemnity. He was a good Religious Bishop: but his government of that Church lasted a very short time. He came out of Scotland during the life of Colman, and with great diligence both by preaching and good example he taught every where things belonging to Christian Faith and Truth. Presently after his consecration, being struck with the contagion then reigning in that Province, saith Huntingdon, Huntingd l. 3 he died, and was buried at a place called Womalet. But in S. Beda it is called Peynalech, who adds, that it was a Monastery. 5. Moreover, Bed. ib. as S. Beda testifies, when the Scottish Monks living in Lindesfarn departed thence with their Bishop Colman, those which remained, received for their Superior, with the authority of Abbot, the most Reverend gentle and mild man Eata, who before was Abbot in the Monastery called Mailros▪ This Translation was made, as the report is, upon the request of Bishop Colman at his departure to King Oswi▪ Because the same Eata was one of the twelve children which Saint Aidan in the time of his Bishopric, had received from the English Nation, to instruct them in the Doctrine of Christ. The said request of Bishop Colman was easily granted by King Oswi, because he loved him very much for his gravity and prudence. This is the same Eata, who a while after was ordained Bishop of the same Church of Lindesfarn. 6. Presently after the death of the Venerable Bishop Tuda there followed great commotions and debates in the Church of the Northumber's, by reason of several pretenders to the administration of the same Church, as shall shortly be declared more at large. XXIII. C. XXIII. CHAP. 1.2. The Plague in Ireland. 3.4. etc. The Gests of S. Egbert a Saxon Priest: He reduces the Scots to Catholic conformity: his death. 1. THere are several other Saint's commemorated in our martyrologue, whose death is assigned to this year, as the two Royal Martyrs Ethel●ed and Ethelbert, Sons of Wulfere King of the Mercians▪ of whom we have already treated, demonstrating that their Martyrdom could not fall so late. Likewise two Royal Virgins, S. Mildreda and Saint Milburga, Neices of the same King by his Brother Merevald, of whom we shall treat more commodiously hereafter. 2. Following therefore the progress of this Pestilence, it will lead us into Ireland, were we shall find matter proper for our present Subject, and related by S. Beda, in the manner following. The same kill infection, faith he, Bed. l. 3. c. 27. with equal destruction raged in Ireland. Now there were at that time in the same Island many persons both of noble extraction and meaner state, who in the times of Finan and Colman Bishops, leaving their native country, retired thither, some to gain instruction, and others to attend to their Spiritual Exercises and Mortification. Several of them therefore undertook a Monastical Profession: and not a few going from Cell to Cell where learned Masters inhabited, addicted themselves to Reading and Study. All these were freely and with a good will entertained by the Scots, who afforded them upon free cost both daily nourishment, books to read, and instruction likewise. 3. Among these there were two Noble young men of virtuous and towardly disposition: Their names were Edelhum and Egbert. The former of these was Brother of Edilhum or Ethelwin▪ a man of great Sanctity, who likewise the year following went into Ireland to enrich his mind with learning: and being well instructed, returned into his Native country, Britain, where he was ordained Bishop of Lindisse; or Lindesfare, and worthy governed that Church many years: (of whom we shall treat more at large hereafter.) 4. The said two young men being in a Monastery; which the Scots (or Irish) call Rathmesige, where all their companions were either taken out of the world by the infection, or dispersed in other places, they likewise both of them were struck with the same disease, and greivously affected. And of these two, Egbert (as a certain grave and sincere Priest, who professed that he heard it from Egbert himself, assured me) believing that he should not escape, went one morning out of the Infirmary into a retired place, where ●itting alone, he began seriously to call to mind his former actions, and feeling great compunction by the memory of his past sins, he bedewed his face with tears, and from the depth of his soul prayed to Almighty God not to take him out of the world till he had more perfectly performed Penance for his past negligences and faults committed in his child hood and youth, and till he had more plentifully exercised himself in good works. He made a Vow likewise that he would live all his days a stranger, and never return into Britain where he was born: likewise that besides the Solemn Canonical Office, he would every day recite the whole Psalter in memory of the Divine praises, and also every week pass one whole day and night in fasting, except he should be hindered by some bodily infirmity. 5. Having concluded his weeping, prayer and Vows, he returned to his Cell, where finding his companion asleep, he likewise laid himself on his bed, and falling into a slumber, he was presently awaked by his companion, who looking earnestly upon him, said, O Brother Egbert▪ what have you done? I hoped we should both together have gone to heaven: But know▪ that the things thou so earnestly prayed for, are granted thee. For he had learned by a Vision both the subject of Egberts' prayers, and that God would perform his desires. In a word, the following night Edelhum died. 6. But Egbert in a short time shaking off the pains of his disease, recovered▪ and lived many years after. He received the degree and Order of priesthood, which he adorned by many good actions suitable to that Profession, and according to his desire being full of virtue and piety, he a little while since, to wit, in the year of our Lord's Incarnation seven hundred twenty nine, being fourscore and ten years old, went to everlasting joys. 7. He lead a life with all perfection of Humility, meekness, continence, simplicity and justice: Insomuch as both by the example of his life▪ by his assiduity in teaching, zeal in correcting, and liberality in giving what he had received from rich men, he was very beneficial both to his own countrymen, and also to the Scots and Picts among whom he lived. 8. He added likewise to his forementioned Vows, this, Of never tasting any thing in Lent but once a day, and then also only bread, and a small measure of thin milk. Which milk his custom was to put the day before in a glass, and when the night was past, to take off the cream, and drink the rest with a small portion of Bread. The like measure of abstinence he was w●nt likewise to observe forty days before our Lord's Nativity, and as many after Pentecost. 9 This is that S. Egbert who was the first and chief mover of the glorious design of twelve Apostolical English Priests to convert certain Germane Nations our Primitive Ancestors to the Christian Faith, which they undertook, and in a great measure performed. These were S. Su●bert, S. Willebrord, S. Boniface and the rest of their illustrious companions. See l. S. Egbert was desirous to have joined in their labours and dangers, but was miraculously forbidden and hindered, as we shall show more at large when we come to the season of that Mission. For Almighty God designed him for another employment, which was the reducing of the Scottish Monks and Clergy to a conformity with the Catholic Church in the Celebration of Easter, in Canonical Tonsure and other Rites. How this was effected, S. Beda thus relates: Bed l. 5. c. 2▪ 10. Not long after, saith he, those Monks also which inhabited the Island of Hylas, of the Scottish nation, together with all the Monasteries subject to them, were by God's Providence brought to the Catholic Observance of Easter and Canonical Tonsure. For in the year after our Lord's Incarnation seven hundred and sixteen, in which after that Osred King of the Northumber's was slain, Coe●red governed there, there came to them out of Ireland the holy and Venerable Priest Egbert (of whom we spoke before) and was with great reverence and joy received by them. He being a very winning Teacher, and moreover one who devoutly practised what he taught, was willingly harkened to by them all, and by his diligent and pious exhortations changed the inveterate Tradition of their Ancestors: to whom we may apply that saying of the Apostle, That they had a zeal of God, but not according to knowledge: and taught them to celebrate the Prime Christian Solemnity, and to receive the Canonical Tonsure after the Catholic and Apostolic manner. And herein we may admire the merciful dispensation of Divine Providence, that the same Nation which formerly had with great willingness communicated to our Ancestors the Light of Divine knowledge, should afterward by our English Nation be brought to a perfect form of living, in things whereof they were formerly ignorant. As on the other side, the Britain's, who refused to communicate to the English the knowledge of the Christian Faith, now that the same English were perfectly instructed in the Rule of Christianity, yet they remained in their inveterate Errors, and celebrated Christian Solemnities and Rites in a manner different and opposite to the Universal Church. 11. Now the said Monks of Hylas by the teaching of Egbert received the Catholic Rites when Dunchad (the tenth from S. Columba) was Abbot of that Monastery, and about fourscore years after they had sent Aidan to preach the Gospel to the English Nation. The man of God Egbert remained thirteen years in the said Island, which he had consecrated as it were anew to our Lord, by bringing among them the Spirit of Christian communion and peace. 12. At length in the year of our Lord's Incarnation seven hundred twenty nine, in which the Paschall Solemnity fell on the eighth before the Calends of May, Id. ib. when he had solemnly celebrated Mass in Memory of the said Resurrection of our Lord, the same day he likewise went to heaven, and there in the Society of our Lord and his Apostles finished the joy of that highest Festivity, which he had begun on earth with his Brethren whom he had converted to Unity: Yea now he never ceases to celebrate it without end. 13. And truly it was a wonderful dispensation of the Divine Providence, that this Venerable man not only passed out of this world to the Eternal Father upon the Paschal Feast, but when that Feast was celebrated aright on such a day, as it never had been before in those places. This was great joy to the Monks that they were arrived to the certain Catholic time of that Feast, and that they were assured to enjoy the Protection of the same Venerable Father by whom they were rectified. And it was a joy to him that he was preserved alive till he might see his Disciples solemnise that day together with him, which formerly they had always avoided. Thus being assured of their amendment, the most Reverend Father exulted to see that day of our Lord: he saw it, and was glad. Thus happily he died, and both in the Roman and other Martyrologes his name is recited among the Saint on the four and twentieth of April. Martyrolog. Angl. 14. April. THE SEAVETEENTH BOOK OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAPTER. 1.2. etc. Pope Vitalians Letter to King Oswi, concerning the election of an Archbishop of Canterbury in the place of Wigard who died at Rome. 1. BY reason of the distractions caused by the late raging Pestilence; A. D. 665. the two principal Sees of Britain were some years vacant: But in the year of Grace six hundred sixty five by the care of two pious Kings, Oswi King of the Northumber's and Egbert King of Kent, order was taken for supplying them. Thus writes Saint Beda, King Oswi, Bed. l. 3. c. ●9. saith he, though he had received his education and instruction from the Scots, yet now came to understand of a truth that the Roman was the Catholic Apostolic Church, therefore joining in counsel with Egbert King of Kent, they with the election and consent of the English Clergy sent to Rome to be ordained Archbishop of Canterbury a certain virtuous Priest and fitly qualified for that dignity, named Wigard, one of the Clergy of the late Archbishop Deus-dedit: to the intent that he being invested with archiepiscopal authority might ordain Catholic Bishops over all the Churches in Britain. 2. Moreover in token of their respect to the See Apostolic, together with Wigard they sent Letters and presents to Pope Vital●an who then sat in S. Peter's Chair, Id. l. 4.1. with vessels of gold and silver in no small number, saith the same Author. 3. Wigard being arrived at Rome, and having acquainted the foresaid Pope with the cause of his journey, Id. ib. presently after both himself, and almost all those of his attendance were swepd away by a pestilence which suddenly seized on them. 4. Pope Vitaliam by his Letters to King Oswi, A. D. 666. dated the year following, and which are extant in S. Beda, Id. ib. gave him an account of these things: In which Letters he first congratulates the King's Orthodox faith, and zeal for propagating the same Faith among his subjects: Exhorting him earnestly in all things to follow the pious Rule and Tradition of S. Peter and S. Paul who were the two great Lights of the Universal Church: Particularly he instructs him how the Catholic way of observing the Paschall Solemnity came from their teaching and practice. 5. Consequently he informs him how he could not so soon find a man in all points adorned with such qualities as they required in a Prelate, considering that the great distance of their country deterred men from accepting the Episcopal charge there. But assoon as a fit person could be found he would not fail to direct him thither to pluck up all the tares which the Enemy had sown in their Churches. A. D. 666 6. Then he adjoins his grateful acknowledgement for the Gifts which he had sent in honour to the Blessed Prince of the Apostles, assuring him that both himself and his whole Clergy would daily pray to Almighty God for his health. But as for the designed Archbishop Wigard, who brought those gifts, he with great grief recounts his sudden taking out of the world, whom he buried honourably in the Church dignified with the Sacred Bodies of the Prime Apostles. 7. He further tells him that he had delivered to the present Messengers, as tokens of his Fatherly respect, certain Relics of the Blessed Apostles S. Peter and S. Paul, and of the Holy Martyr's Saint Laurence, S. john and Paul, Saint Gregory and Saint Pancratius: which they were commanded to present to him. Adding withal that he had sent a Cross in which was a golden key containing of the filings of the chains of the same Prime Apostles, which were to be presented to the Queen his spiritual daughter, the fame of whose piety caused great joy in the whole Roman Church. 8. Then he concludes his letter with exhortations to proceed in his zeal of reducing the whole Island to an uniformity of Catholic Faith and Practice: which he doubted not but would be effected; if to his diligence he would add his Prayers to our Lord to give a success to his endeavours: Withal assuring him that his own continual Prayers should not be wanting for God's assistance in all pious works in this life, and an eternal kingdom with Christ in the world to come. 9 The Queen here generally mentioned, though not named, was Eanfleda the daughter of S. Edwin King of the Northumber's and Ethelburga, daughter of Ethelbert the first Christian King of Kent. She was the first who received Baptism in that Kingdom, by the Ministry of S. Paulinus: and after her Father's death was forced to retire with her Mother into Kent▪ but at last was sent back to become the Wife of this King Oswi. 10. It may seem strange, why this letter concerning the Election of an Archbishop of Canterbury should be addressed to Oswi King of the Northumber's, without any mention of Egbert King of Kent. But the difficulty will cease if we consider, that though in Britain there was a Heptarchy of Kings, yet among them one for the most part had a general superintendence over the rest, being in a sort the Monarch of the whole Island, so that without his advice and concurrence no matters of moment or general concern might pass, such as was the constituting an Archbishop with authority to ordain Bishops in other Provinces and regulate their actions. Now such a Monarch at this time was Oswi King of the Northumber's, the most potent of all the Saxon Princes. 11. Almost three years passed before an Archbishop was sent in the place of Wigard, who died at Rome. Therefore it will be convenient to intermitt awhile the prosecution of this subject, that we may insert other Ecclesiastical affairs regarding the Saxon Churches in Britain which intervened. II. CHAP. II. CHAP. 1.2.3. Saint Wilfrid constituted Bishop of York by King Alcfrid. And Saint Ceadda, by King Oswi. 1. KING Oswi, whose care we have seen in providing for the Widowed State of the See of Canterbury, was not wanting at the same time in supplying the Vacancy of the Churches of the Northumber's by the death of Tuda last Bishop of Lindesfarn. Now the Kingdom of the Northumber's consisting of two Provinces, one more Northerly, called the Province of the Bernicians containing all beyond the River Tine to the Frith of Edinborough: and the other the Province of York and Lancaster, called the Province of the Deiri: The Former was governed immediately by King Oswi himself: and the Latter by his Son Alcfrid subordinatly to him. 2. King Alcfrid being likewise solicitous for a Spiritual Pastor to govern his Churches, sent his friend and Instructor S. Wilfrid into France to Agilbert, who, as hath been said, was lately departed out of Britain into his Native country France, where presently after his coming, upon the death of Importunus Bishop of Paris, he was substituted Bishop of the same See. Martyr●log. Gallican. 1. Octob. To whom, as to the most resplendent Star of all France, when Saint Wilfrid newly elected Bishop of York came out of England to receive Episcopal Consecration, he was by him solemnly ordained, eleven other Bishops assisting. These are the words of the French martyrologue. Huntin. f. 333 Huntingdon adds, That S. Wilfrid was consecrated in the village called Compendium (or Compiegne) 3. Whilst these matters were transacting in France, King Oswi, either prevented by the suggestions of those whom S. Wilfrid had maisterd in the late disputation, or impatient at his delay in France, without expecting longer sent the Holy Abbot Ceadda into the Western Province to be consecrated Bishop of York by Wina, who as yet did not administer the See of London. Thus the Church of York had two Bishops at the same time: and moreover Ceadda administered the Vacant See of Lindesfarn. Which Controversy between two Bishops, both of them eminent for Sanctity, how it was managed between them, and how upon occasion thereof great benefit accrewd to other nations by enlarging the Church's bounds, shall be showed hereafter in the proper Season. III. CHAM III. CHAP. 1.2. etc. The Martyrdom of Saint Clarus a Hermit: and of his Companion Saint Cyri●us. 1. OUR English martyrologue refers to the year of Grace six hundred sixty six the Martyrdom of an English Hermit called Saint Clare: A. D. 666. Whose Gests are more expressly and largely related in the Gallican martyrologue, where on the fourth day of November the following Narration is inserted: 2. This day is celebrated the Memory of Saint Clare an Ermit and Martyr, Mrtyrolog. G●ll. 4. Novemb. by birth an Englishman of a very Noble descent, and illustrious for his outward comeliness, and inward natural endowments, but principally for his singular piety and rare Chastity. Being come to years of maturity, he was by his parents affianced to a Noble and beautiful Virgin: But when the time wherein the Marriage was to be solemnised approached, the devout young man out of a desire to preserve his Virginal purity, privily withdrew himself from his parent's house, and out of Britain passed over to Neustria in France, and arrived at a town called Cherbourg (Casaris-burgum.) 3. There he retired himself to a certain Wood confining to that place, where assuming to himself two others who were desirous to imitate his pious conversation, he began to serve our Lord in all purity of body and mind, being wholly abstracted from secular cares and attending entirely to celestial. But by the Devil's envy he was exposed to many persecutions, so that unable to abide there longer, he repaired to a Holy man called Odobert Abbot of a Monastery called Madvin, by whom he was kindly entertained, and from him learned and practised a more strict Rule of Monastical Discipline. 4. But when the fame of his eminent Virtue: occasioned a concourse of great multitudes of both sexes to the said Monastery; He fearing lest by his frequent conversing with such throngs of visitants his Chastity or Humility, which he earnestly desired to preserve, might be endangered, he obtained premission from Odobert to retire to another Monastery, seated near the River Epta. And there being exempted from all other care, he entirely addicted himself to the Spiritual employments of Prayer and Preaching (for by the incitement of Odobert he had submitted himself to receive Holy Orders.) By which exercises of Piety the shining beams of his Sanctity were spread abroad, to the admiration of all. 5. The Enemy of man's Salvation could no longer support the brightness of Divine Graces shining in this Saint: to obscure which he inflamed with lust the mind of a certain Noble Woman dwelling near, who impudently attempted to expugn the Chastity of the Servant of God. But Saint Clare resolutly resisted the shameless Lady: notwithstanding which resistance, when her solicitations still more increased, he was forced for his own quietness and liberty, ●o forsake the Monastery. 6. The lascivious Woman desperately enraged with his departure, sent two Murderers in search of him, who at last found him in a poor cottage where he had fixed his habitation with one only companion named Cyrinus. There they first set upon him with many opprobrious speeches, and at last drawing out their swords, they most cruelly cut off his head, whilst he devoutly kneeling offered his Sacrifice of Chastity to our Lord, the lover of pure minds and Patron of innocence. 7. This glorious Champion of Chastity being thus Victorious by patience, presently after arose, and with his hands taking up his head, by the assistance of Angels carried it to a fountain not far distant, into which he cast it: and then carried the same back to the Oratory of his Cell, and going on a little further towards a Village seated near the River Epta, which since took a new name from this glorious Martyr, he there consummated his course, and transmitted his blessed Soul to Heaven. 8. Much to the same effect is the Narration of this holy Saints Martyrdom extant in Capgrave: Where concerning his Companion Cyrinus we read, That he being first dangerously wounded, Ap. Capgrav in ●. Claro. was by the prayers of Saint Clarus wonderfully restored to health. And hence it follows in the fore said martyrologue in this manner: 9 Saint Cyrinus (miraculously recovered) took care of the Holy Martyr's burial: Who also afterward in a conflict for piety consecrated his own name likewise to Martyrdom: whose memory is there celebrated on the thirteenth of june. Martyrolog. Gall. 13. jun Moreover the Sacred Head of Saint Clarus is with due Veneration conserved in a Village in the territory of Paris called by his name, whither it was afterward translated. And at Paris itself in the ancient Monastery consecrated to Saint Victor the Martyr his commemoration is anniversarily repeated: For thither the most chaste Martyr (like the Patriarch Saint joseph) is said to have fled from the face of the foresaid unchaste Lady. And a fit place it was for his retirement, being in those days divided from the noise and tumult of that City. 10. The distinct place where this Holy Martyr suffered, is there said to be in the Territory about Ro●●en in Normandy (in tractu Vulcassino) near the River Seyne; where in the Primitive times another S. Clarus a Priest and Martyr is recorded to have suffered: A. D. 668. Who immediately after the Apostles times being sent from Rome to preach the Gospel, illustrated a good part of Celtic Gaul first with his Doctrine, and after with his Blood. The day of his Passion is said to have been the fourth of November: as that of our present Martyr, the fifteenth before the Calends of August. Mart. Angl. 18 jul. IV. CH. IV. CHAP. 1.2. etc. The Martyrdom of two Kentish Princes, Ethelred and Ethelbert. 6, 7. their murder miraculously discovered 8.9. etc. Satisfaction made for it by King Egbert. A. D. 668. 1. A Little before the arrival of a New Archbishop of Canterbury from Rome, two young innocent Princes, Ethelred and Ethelbert, in the Kingdom of Kent were crowned with Martyrdom; For that Name was given to the violent death by which they were taken out of this world without any demerits of their own, inasmuch as God was pleased miraculously to testify their innocence. 2. We have before declared that Eadbald King of Kent had by his Queen Emma two sons, Ermenred the elder, and his Brother Ercombert. Ermenred dying before his Father and leaving behind him two infants, Ethelred and Ethelbert (of whose Martyrdom we now treat) not they, but their Uncle Ercombert succeeded in the Throne. Notwithstanding these two young Princes were bred as became their birth: and were yet more enriched with Divine Graces then secular ornaments: Westm●n●st A. D. 7●4. For saith Matthew of Westminster, after their Regeneration by Baptism, they remaining in their innocence and voluntary neglect of worldly advantages, fortified their other virtues by the safeguard of Humility. Malm●sbur. de●eg ●a●s. 11. Id. de Font. l. 4. f. 291. 3. King Ercombert at his death recommended them to the care of his Son and Successor King Egbert, who being a Prince of great benignity treated them with all Kindness and affection, not having any jealousy or prejudice against them, though their Title to the Kingdom in reason and justice ought to have taken place of his who was their Uncle, since they were children to the Elder Brother. 4. But his kindness to them did not last long: For by the ordinary fate of Courts, certain Sycophants suggested to him that by cherishing them he fomented his own danger. Among these the principal Counsellor of mischief was one called Thunr● chie● Minister of state in that Kingdom, who in a seeming care of King Egberts' safety advised him to take out of the way these two Princes, now of an age fit for government, whose virtues and excellent endowments had fixed them in the affections of the people, so that it was justly to be feared that either they would challenge their right, or the people voluntarily give them it. 5. These Suggestions at first were unwillingly heard by King Egbert, who forbade him to continue them. But Thunre (called by others Thimur) pretending duty and a zealous care of the King's Safety, again renewed them more earnestly and eloquently then before, till in the end the King made no reply, but by silence seemed to consent to his proposal. Hereupon Thunre, promising to himself at least impunity, inhumanly murdered these two innocent Princes. It was easy for him to execute this crime, by reason of his familiarity and privacy with them: for in his outward profession and behaviour he always expressed a great tenderness and affection to them, in so much as they not suspecting any treachery at all from him, afforded him all advantages against themselves, so that with drawing them into a solitary place, amidst his caresses and embrace of them he stabbed them with his poniard. 6. Having thus murdered them, as the report is, he buried their bodies in a deep trench which he digged under the Seat where the King was wont to sit, supposing that none would seek for them there. But the Eye of Divine Providence from whom the secrets even of hearts are not concealed, quickly discovered them, and by many Miracles testified their innocence. For the next time that the King was sitting there, a flame issuing out of the Seat scorched and extrely terrified him. Whereupon his servants digging the ground under it, where they perceived the rubbish newly laid, discovered the bodies, and afterward a Church was built in the same place to honour their Martyrdom. 7. Hereupon King Egbert, Westmonast. A. D. 654. saith Matthew of Westminster, inwardly considering what had passed, imputed the whole crime to himself alone, and being wonderfully confounded in his mind, spent the whole night following in tears. Assoon as the morning light appeared, he commanded an Assembly to be convoked of the newly arrived Archbishop Adeodatus (or Theodorus) and his Nobles, and to them he freely related all former passages touching that business, and likewise how the night before a pillar of fire from heaven descended on the Bedies of those Holy Princes. The Archbishop hereupon gave his advice that the Bodies should be carried to the Metropolitan Church, and there buried after a Royal manner. Thence proceeding therefore to the place, they found the Sacred Relics undecently laid under the King's Chair. These things befell in a village belonging to the King, called Eastrey. Wherefore taking up the B●a●es and honourably putting them in coffins, the Archbishop commanded to carry them to Christ-Church in Canterbury. But in vain they attempted this, for with all the force they ●ula use, they could not remove them out of the place. Whereupon changing his purpose, he advised to transport them to the Church of Saint Augustin: but with as little success as before. At last it was agreed that they should be carried to the Monastery of Wearing (or sakering) of great renown in those days: Which being resolved upon, the Sacred Bodies were as easily removed, as if they had no weight at all. Being arrived therefore at that place, the Exequys were solemnly performed by the Archbishop, after which the Saints bodies were honourably buried near to the great Altar: Where many wonderful Miracles are daily wrought to the glory of God and honour of his Saints. The fame of which Miracles increasing, a certain Count of the East-Angles, named Egelwin, caused them to be translated to Ramsey, in the time of King Edgar, as shall in due place be declared. 8 After this, King Egbert by the advice of the Archbishop Theodorus and the holy Abbot Adrian▪ endeavoured to redeem his former note of impiety by liberal Alms and many Religious Works. Among which one memorable Monument of his Piety was the erecting a Monastery in the Isle of Thanet, at a place called Menstrey (or Minster.) This is testified by Thorn an ancient writer, Chron. Thorn. c●l. 1906. who saith, The said Archbishop and Abbot sharply reproved King Egbert for his fault, and persuaded him to send for Domneva, Princess of the Mercians, and Sister to the two murdered Princes and Holy Martyrs of our Lord, and to make s●me satisfaction to her for the loss of her Brethren. She therefore being come, received in the Isle of Thanet as much ground as a hind, nourished by her, at one course encompassed by running, which contained forty eight ploughs. There Domnevae with the King's assistance built a Monastery of Virgins, and sent for her daughter Milreda by Merwald Prince of the Mercians, from the Monastery of Chelles (Cala) in France near Paris, who being arrived was consecrated Abbess of the said Monastery by the Holy Archbishop Theodore. 9 Of this Lady Domneva we have already spoken: she is called by several names in our ancient Monuments; Speed styles her likewise by the Name of Edburga, and Harpsfeild of Ermenburga. As for her daughter Milreda, she was not the first Abbess of Minster in Thanet, but succeeded to a Holy Virgin named Sabba, to whom the government of the said Monastery was first committed. 10. Such satisfaction the penitent King made for a crime the guilt whereof was chiefly to be imputed to his impious Minister Thunre: who though by the Kings taking upon himself the whole sin, he was not made a due Sacrifice to human justice, yet he scaped not the Divine vengeance: For as William of Malmsbury writes, Malmsbur. de Pontif. l. 4. When the said Thunere according to his usual impudence with scornful and depraved words misinterpreted the King's piety in building the said Monastery, he was swallowed up into the ground which opened wide under his feet, and so descended quick into Hell. 11. There is yet extant a Charter granted by King Edward the Confessor to the said Monastery, in which several of these particulars are recorded, for therein we read this passage: Ap. Reyner. in Apostolat. s. 58. I likewise who am descended from the stock of the same King Edelbert, and by the Divine Grace enjoy his Kingdom, do in like manner grant the Isle of Thanet, which King Egbert gave for an hereditary possession to the Venerable Queen Domneva the Mother of Saint Mildreda, as much thereof as a Hind in her course encompassed, in satisfaction for the murder of her two Brethren Ethelred and Ethelbert, who by command of the said King were unjustly slain by the accursed Thimur, whom presently after, the Divine vengeance pursued in a terrible manner by a sudden death. V. CHAP. V. CHAM 1.2. etc. S. Theodore a Grecian sent Archbishop of Canterbury into Britain: with Adrian an Abbot. 1. THE forementioned murder of the two innocent Princes happened the same year that the new consecrated Archbishop Theodore arrived in Britain: Concerning the manner of whose Election we will now treat. 2. The See of Canterbury had been now vacant four years, since the death of the Archbishop Deus-dedit: For Wigard who had been elected to succeed him, and sent to Rome to receive consecration from Pope Vitalian, died there of the plague before that could be effected. After whose death the Pope, as he informed King Oswi by letters, undertook to provide that See and Church of a worthy Prelate. 3. For which purpose after much consultation with his friends, Bed. l. 4 c. 1. saith S. Beda, he at last resolved to make choice of a certain Abbot named Adrian, residing in a Monastery called Nirida, not far from Naples in Campania, who was by birth an African, eminently imbued in Sacred Learning, as likewise in Monastical and Ecclesiastical Instituts, and perfectly skilled in the Greek and Latin tongues. Him therefore he sent for, and enjoined him to accept of Episcopal Ordination, and to repair into Britain. But the humble Abbot answered, that he was unworthy of so high a degree, yet withal told him, that he could recommend another both for learning and age much better qualified for so sublime a charge then himself. Therefore presenting to him a certain Monk named Andrew, who was Spiritual Father in a Monastery of Religious Virgins near adjoining, after examination he was acknowledged by all worthy of that Bishopric. Notwithstanding by reason of his corporal infirmity he obtained to be excused. Once more therefore the Abbot Adrian was urged to accept of that degree: who humbly begged a short respite, to the end he might try whether he could find any one more proper for that employment. 4. Now there was at the same time in Rome a Monk well known to Adrian, named Theodore, born in Tarsus of Cicilia, a man instructed both in secular and Divine literature, and skilful in Greek and Latin, withal very pious in conversation and venerable for his age, for he was sixty six years old. Him the Abbot Adrian offered to the Pope to be ordained Bishop: and obtained his desire, but upon this condition, that he should be his conductor into Britain, in as much as upon several occasions having made already two journeys into France, he had both better knowledge of the way, and of men's dispositions in those parts. Another more weighty Motive likewise there was inducing the Pope to oblige the said Abbot to attend Bishop Theodore, which was, that he might assist him in preaching Christian Doctrine, & also be watchful that he should not introduce into the Church of Britain any Greekish customs or Opinions swerving from the Truth. 5. And from the same consideration, when Theodore was to be ordained Subdeacon, he was obliged to expect four months till his hair was grown out, to the end he might be shaved after the Roman manner: For formerly he had received the Eastern fashion of Tonsure, called the Tonsure of S. Paul. 61 Thus we see how our Saxon Churches in Britain received Teachers and Instructors, as well in Faith and Discipline both Ecclesiastical and Monastical, the one from Asia, and the other from afric, both which agreed in Faith with the Roman Church, and conformed to her customs. The progress of their journey to Britain, we will next declare, VI CHAM VI CHAP. 1.2. & C. S. Theodores journey from Rome into Britain: His Companions Benedict Biscop, and Adrian. A. D. 668. Bed l. 4. c. 1. 1. THeodore, saith S. Beda, was ordained Bishop by Pope Vitalian in the year of our Lord's Incarnation six hundred sixty eight, on the seaventh day before the Calends of April, being a Sunday: and so attended by Adrian was sent into Britain on the sixth before the Calends of june. They went together by Sea to Marseilles, and from thence by land to Arles, where they presented to the Arch-B. of that City, named john, commendatory Letters Written by Pope Vitalian: And were detained by him till Ebroin More of the King's house granted them leave to go whither they pleased. Which permission being ●●●eived, Theodore went to Agilbert Bishop of Paris, of whom we spoke before, and was with great kindness entertained by him a good space: But Adrian went to Emmesenon and afterwards to Faro Bishops of Meaux, where he likewise sojourned with them a good while. For the approaching Winter compelled them to repose quietly wheresoever they found convenience. 2. Another companion of their journey was Benedict Biscop, who fifteen years before went out of Kent to Rome together with Saint Wilfrid: and from thence repaired to the Isle of Lerin, where he associated himself to a Congregation of Monks living there, among whom he received the Tonsure, and abode with them two years in Regular Observance. Afterward he returned into Kent, and was constituted Abbot of the Monastery of Saint Augustin by King Egbert. From thence he returned again to the Monuments of the Apostles in Rome, Malmsbur. d● Pontif. l. 4. saith William of Malmsbury, at the time when Pope Vitalian sent Theodore Archbishop of Canterbury into Britain: in whose company he also returned, carrying back with him many Relics of Saints. 3. In the French martyrologue we read that it was by Pope Vitalians order that Theodore in his passing visited Saint Agilbert Bishop of Paris, Martyrolog. Gall. 11. Octob. with whom he consulted concerning the English affairs well known to that Bishop. From him he received many good admonitions and advices, together with his Nephew Eleutherius for his assistant, who was afterward Bishop of London. And by their labours the whole Island was at last made subject to our Lord. 4. But the Author was herein mistaken, when he says that Eleutherius Nephew to Saint Agilbert was Bishop of London: For it was the See of Winchester, a long time void by the deposition of the impious Bishop Wina, that he now received, and to which his Uncle refused to return, though earnestly invited thither by Kenewalch King of the West Saxons. Malmsbur. de Pontif. l. c. 241. For thus writes William of Malmsbury, Angilbert having been earnestly entreated by Messengers from the King to return, excused himself, for that he was now chained to reside at Paris, the government of which Church was committed to him. Notwithstanding because he would at least in some measure comply with the King's expectation, he sent thither his Nephew Leutherius who was received with great affection by the people of that Diocese of Winchester, and consecrated Bishop thereof by the Archbishop Theodore: Which Church of the West Saxons he governed seven years. 6. A. D. 669 Bed. l. 4. c. ● But to return to Saint Beda's narration touching the progress and arrival into Britain of the New Archbishop Theodore. When certain News (saith he) came to King Egbert that the Archbishop whom they had demanded from Pope Vitalian, was come into France, A. D. 669, he sent presently thither Redfrid his Principal Servant to conduct him: Who by permission of Ebroin More of the King's house brought him to the Haven called Quentawic●● where the Bishop infirm and weary with his journey, was compelled to make some stay. But assoon as he began to recover a little strength, he sailed thence into Britain. 7. As for the Archbishops companion, the Abbot Adrian, he was detained in France by Ebroin, who suspected that he had some commission from the Emperor to the Kings of Britain, to treat of matters which might be prejudicial to the Kingdom of France, the affairs whereof he managed. But when he became satisfied that his suspicion was groundless, he dismissed him and suffered him to follow the Archbishop. And immediately after his arrival Theodore gave him the government of the Monastery of S. Peter's in Canterbury, where the Archbishops were usually buried: For at his departure from Rome the Pope had enjoind him to provide for the said Abbot some convenient residence in his Diocese, where Adrian, with his Monks attending him, might commodiously abide. 8. It was a little before the coming of the Archbishop that the forecited Martyrdom of the two innocent Princes, Ethelred and Ethelbert, happened, either by the command, or, at least, connivance of King Egbert: which was a great stain to his memory, though otherwise a just and pious King. But how he endeavoured by persuasion of the Archbishop to redeem this fault by serious compunction and signal works of charity, we have already declared. VII. CHAM VII. CHAP. 1.2. etc. S. Theodore's care of Religion, and learning in Britain. A. D. 669. ●ed. l. 4. c ●2. 1. THE Holy Archbishop Theodore presently after his arrival, saith S. Beda, made a progress through the whole Island, and was gladly received and obediently submitted to by the inhabitants every where: among whom he spread abroad holy Instructions of Christian living, as likewise the Canonical rite of celebrating Easter: In all which labour he was accompanied and assisted by the Abbot Adrian. He was likewise the first Archbishop to whom the whole English Nation voluntarily submitted. And in as much as both himself and the said Abbot were perfectly skilful both in Divine and Secular literature, they gathered a numerous Congregation of Disciples, into whose minds they instilled the waters of saving knowledge. Yea moreover they mingled with the Instructions of Christian Doctrine out of Holy Scriptures other Documents likewise of Poetry, Astronomy and Ecclesiastical Computation. In proof whereof there remained alive to these times several of then Disciples, who understood the Latin and Greek Tongues as perfectly as their Native language. Thus writes S. Beda. 2. And forasmuch as concerns the Greek tongue, Godwin in Catalogue. in Theodor●. the said Archbishop (saith B. Godwin) erected a School for the teaching of it in a village which from thence was called Greeklade (but now corruptly, Cricklade:) The teachers whereof afterward repairing to Oxford, about twenty miles distant from thence, are supposed to have thereby laid the foundations of that most famous University. Notwithstanding Brian Twine the Antiquary of the said University will not allow this to have been the prime Original thereof but earnestly contends that it was a long time before in the times of the Britain's founded by certain Grecian Doctors. 3. The said B. Godwin adds, Id●m ibid. that the Archbishop and Abbott brought with them from Rome a plentiful store of most choice Books, both Greek and Latin, and among the rest a Homer so accuratly written in such beautiful letters, that it is scarce credible that at this day there should be extant any one Copy even among the most exquisite Prints, either more fair or more perfectly correct than it. 4. So great indeed was the benefit which this Nation received from the diligence, zeal and liberality of these two eminent persons, Bed l. 4. c. 2. that Saint Beda with just reason affirmed, That there had never been more happy times since the Saxons and English first entered this Island: Such valiant, and withal Christianly pious Kings governed here, that they were a terror to all barbarous Nations. Likewise generally their Subjects desires were carried to heavenly and eternal joys, at this time more effectually preached unto them then any time before: And who soever were willing to be instructed in Sacred learning, had Masters ready the teach them. Moreover they begun now through all to Churches of the English to learn the Roman manner of singing in the Church, which before was only practised in Kent. And the first Master of Ecclesiastical Music in the Kingdom of the Northumber's, except jacob heretofore mentioned, was Eddi, surnamed Steven, who was invited thither out of Kent by the most Venerable Prelate Wilfrid, who was the first Bishop of the English Nation which taught the Saxon Churches the Catholic manner of living. VIII. CH. VIII. CHAP. 1.2. Saint Theodore visits all Provinces. 3.4. etc. He ends the Controversy about the Bishopric of York between S. Wilfrid and Saint Ceadda, to the advantage of S. Wilfrid. 6. etc. S. Ceadda made Bishop of the Mercians, at Lichfeild. 1. WHereas S. Beda, as hath been declared, testifies, A. D. 669. that the Holy Archbishop Theodore made a progress through all the Provinces of Britain to reform abuses, determine Controversies, and settle Order and Uniformity every where, in as much as an Universal jurisdiction was committed to him by the Pope. We will here mention some particular Gests of his especially recorded in our ancient Monuments. 2. In the first place then, saith S. Beda, the Archbishop Theodore coming to the City of Rhofi (Rochester, Bed. l. 4. c. 2. ) which See since the death of the Bishop Damian, remained Vacant, he there ordained a man more versed in Ecclesiastical matters, and content with the former simplicity of living, then exercised in secular businesses: His name was Pu●ta. He was most eminently skilled in the Roman manner of Singing in the Church, which he had learned from the Disciples of Pope Gregory. 3. From thence he went Northward: and in the Kingdom of the Northumber's concluded a long debate touching the Bishopric of York, to which there were two pretenders, both venerable and Holy Bishops, S. Wilfrid and S. Ceadda. S. Wilfrid had been first Elected thereto, and was sent by Al●frid King of the Deiri (or Yorkshire) into France to be consecrated by Agilbert Bishop of Paris. But his Father King Oswi, upon what Motive is not declared, appointed Saint Ceadda, than an Abbot among the Northumber's, to be Bishop of York, to which he was consecrated by the impious and Sacrilegious Wina formerly Bishop of Winchester, and then of London. This controversy the Archbishop Theodore determined to the advantage of S. Wilfrid, who returned into Britain a little before his arrival, Id. ib. and in Kent, saith Saint Beda, ordained Priests and Deacons, until the Arch bishop Theodore came to his See. 4. In this Controversy the Sanctity of Saint Ceadda did eminently shine forth, who readily and humbly obeyed the Archbishops sentence, and willingly rendered both his See and Episcopal dignity to S. Wilfrid. This is thus related by the same S. Beda: Id. ibid. When the Archbishop, saith he, charged S. Ceadda that he had not been duly consecrated Bishop, he with an humble voice answered, If you are sure that I have not entered into this Bishopric aright, I willingly depart from the Office: for truly I never judged myself worthy of it, but it was simply out of Obedience that I, though unworthy thereof, undertook it, being thereto commanded. The Archbishop hearing the humility of his answer, said, that it was not requisite he should quit the Episcopal dignity: and therefore he again perfected his Consecration after the Catholic manner. Now what Error had been committed in his former Consecration is not declared by any of our Writers: For though his Ordainer, Wina, were indeed an unwortly Bishop, impious and Sacrilegious; and though he had been consecrated to a Church not vacant; this might be a sufficient cause to oblige him to relinquish that See, but neither of these could invalidate his Consecration. 5. Now it happened at the same time very commodiously that Iaruman●us Bishop of the Mercians dying, King Wulfere requested the Archbishop to appoint a Bishop over his Province. Id. ib. The Archbishop would not ordain there a New Bishop, but desired King Oswi that Ceadda might be given them for their Bishop, who at that time lived quietly in his Monastery at Lestinghe. Thus S. Ceadda undertook the Bishopric of the Nation of the Mercians and likewise of the Lindesfari, which he according to the examples of the ancient Fathers administered with great diligence and perfection of life. Thus writes the same Saint Beda. From whose words misunderstood john Stow erroneously collects that S. Ceadda was Bishop both of the Mercians, and of Lindesfarn also: whereas the Lindesfari in that passage are the inhabitants of Lincolnshire, among whom not long before the Christian Faith having been spread, they had a Bishop of their own, seated at Sidnacester, an ancient City whereof at this day no traces remain. 6. S. Ceadda now a second time Bishop, did not for all that relinquish his Monastical manner of living, but according to the ancient custom joined it with the Episcopal. And for that purpose (saith S. Beda) King Wulfere gave unto him a possession of fifty families for building a Monastery in a place called Etbearn, Bed. l. 4. c. 3. that is, At the wood, in the Province of Lindissi (or Linconshire) where to this day the Observances of a Regular life instituted by him do still remain. The Author of Saint Ceadda's life in Capgrave calls this place Brawe, the situation whereof is now unknown. 7. But his Episcopal See was at Lichfeild: concerning which the same Author thus writes, Id. ib. He had the See of his Bishopric at a place called Licidfeld, where he also died and was buried, and where his Successors have still remained. Moreover he built for himself a mansion not far from the Church, whither he was wont to retire with seven or eight Monks that he might in solitude attend to prayer and reading, A. D. 672. as oft as the solicitudes of his Episcopal Office would permit. 8. The same King Wulfere finished likewise the Monastery begun by his Brother in the year of Grace six hundred fifty six, which he consecrated to S. Peter, commanding it to be called Peterborough, and enriched it with great possessions, C●●den in C●ritan. appointing the first Abbot of the same in the year six hundrod sixty nine a very pious man (saith Camden) called Sexwulf, by whose persuasion principally it was built. And he adds, That the said Monastery flourished with great opinion of Sanctity the space of two hundred and fourteen years, till the most calamitous times when the Danes laid all places, especially Sacred, waist. For then the Monks were murdered, and the Monastery lay buried in its own rubbish, a hundred and nine years. This Sexwulf had formerly lived an Eremitical life in the Island called Thorney, where he built an Oratory, which by the liberality of King Edgar, became a Noble Monastery, in the year of Grace nine hundred sixty nine, as we shall then declare. 9 As touching the said Bishop Ceadda, he was industrious in preaching, assiduous in prayer, unwearied in labours, and always conversant with God. And whereas, saith Saint Beda, Bed. l. 4. c. 3. it was the usual custom of that most Reverend Bishop in preaching the Gospel through his Diocese for the most part to go on foot from place to place, the Archbishop Theodore enjoined him that when he was to go to any place a good way distant, he should ride: the good Bishop was very unwilling, so great was his aversion from ease in the work of God. Yet in the end the Archbishop even compelled him thereto, and with his own hands lifted him on horse back: For he saw that he was a very holy man, etc. IX. CHAM IX. CHAP. 1.2. etc. The Holy and most happy death of S. Ceadda. 1. BEcause we will not interrupt the Narration touching this Holy Bishop Ceadda, we will here adjoin the relation of his happy death shortly ensuing, suitable to his pious life, which is thus at large recorded by S. Beda: ●●d. l. 4 c. 3. 2. After he had governed the Church of the Mercians most gloriously the space of two years and a half, the time by divine dispensation approached, concerning which Ecelesiastes writeth, There is a time to scatter, and a time to gather stones: For a destroying sickness was sent from heaven by which many living stones of God's Church were translated from earth to the heavenly building. And hereby not a few belonging to the Church of this most Reverend Prelate having been taken out of the world, the hour of his passage likewise to our Lord drew near. It happened then on a certain day that himself accompanied only with one Monk, A. D. 673. named Owin, abode in the forementioned Mansion: all the rest upon some occasion being returned to the Church. The said Owin was a Monk of great merit, who out of a pure intention for a heavenly reward had forsaken the world: and indeed he was in all respects a person esteemed by our Lord worthy to receive Divine revelations, and worthy also of belief when he discovered them to any. He had formerly come into that Province from the Region of the East-Angles with Queen Edildride, being the chief Officer of her family. Not long after his arrival, the fervour of his Faith increasing, he resolved to leave the world which resolution he executed diligently, insomuch as relinquishing all his possessions, and contenting himself with a simple habit, and taking in his hands only an axe to cut wood, he went to the Monastery of the same most Venerable Prelate, called Lestinghen: For he did not, as some have done, retire to a Monastery to live idly there, but to labour diligently, as he gave good proof by his conversation: for the less proper he was to spend much time in Meditation, the more did he addict himself to manual labour. 3. This man therefore having for his zeal and devotion been selected to abide with the Bishop in the said Mansion, commonly when the rest were busied within-dores in reading, he was abroad busy about some external work for the common benefit. Now on a certain day as he was thus employed, while the rest of the Monks, as hath been said, were returned to the Church, and the Bishop in his Oratory reading or praying, he said that on a sudden he heard most melodious voices of many persons singing and rejoicing, which descended from heaven to the earth. These voices he heard at first as from the Southeast quarter, which by little and little approached to him, till they came to the roof of the mansion where the Bishop was, into which they entered, and filled it all about. He therefore attending solicitously to this Music, about an hour after he heard the same voices & songs of joy with unexpressible sweetness ascending from the top of the house by the same way to heaven again. After which remaining astonished a good space, and wondering what this should be, the Bishop opened the window of his Oratory, and according to his custom made a noise with his hand, which was to give notice that if any were without, they should come to him. Hereupon the Monk hastily entered: to whom the Bishop said, Go presently to the Church, and bid those seven brethren to come immediately hither, and come thou with them. When they were all come, he first admonished them to observe Charity and peace both among themselves, and with all others: and likewise diligently to follow the Instituts of Regular Discipline, which they had learned both from his tongue and practise, or had found in the instructions and actions of their precedent Fathers. Hereto he added, that the day of his death was near at hand: For, said he, that blessed and amiable Guest who was wont to visit our Brethren, did me the grace to come this day to me, A. D. 666 and summoned me to depart out of this world to our Lord. Therefore go to the Church, and desire the rest of our Brethren to commend my departure to our Lord: and let them be mindful to prevent also their own deaths, the hour of which is uncertain, with watchongs, prayers and good works. 4. After he had spoken these and other words to the same purpose, and that they having received his Benediction were returned full of sorrow, the Monk who had heard the celestial Music went to the Bishop: and prostrating himself to the ground before him, said, Venerable Father, may it be permitted me to ask you a question? The Bishop answered. Ask freely whatsoever thou wilt. Then said he, I beseech you tell me, What meant that joyful song which I heard sung by many with great joy, who came from heaven to this Oratory, and after a while returned back to heaven again? The Bishop replied, If thou hast indeed heard that Music, and perceived the heavenly company which came hither, I command thee in the Name of our Lord, that thou acquaint none with it before my death. The truth is they were Angels and celestial Spirits which came to call me to receive those heavenly rewards which I always loved and desired: and they have promised me to return seven days hence, and conduct me with them to heaven. And indeed, thus it came to pass, as he had foretold. For presently after a languishing infirmity came upon him which daily increased, and on the seaventh day, as had been promised him, after he had armed himself against death by receiving devoutly the Body and blood of our Lord, his soul was freed from the prison of his body, and, as we may piously believe, accompanied by Angels to celestial joys: Sup. l. Of whose glory S. Egbert was a witness, as we have already showed in his Gests related by the same Author. Bed. ubi sup. 5. It is no wonder if he entertained with joy the day of his death, saith the same Author, since through the whole course of his life his chief solicitude was to prepare himself for it, insomuch as when any great wind or thunder happened, he would presently lay aside all other business in hand and prostrating himself on his face, pour forth his soul to God in prayer. For, as he told his Disciples, the reason why God sends forth those voices of terror is, to imprint his fear in men's minds: and make them mindful of those storms and tempests which shall be raised in the last days before the General judgement. This S. Beda relates from the testimony of a Religious Monk called Trumbert his Master in Divine learning, who had been a Disciple of this Holy Bishop. Idem ibid. 6. Now S. Ceadda died on the sixth day before the Nones of March, and was first buried near the Church of our Blessed Lady: But afterwards a magnificent Church having been built to the honour of the Prince of the Apostles, his Sacred bones were translated thither. And in both places, for a proof of his Sanctity frequent miracles and cures were wrought. Idem ibid. 7. The place where he was buried, was covered with a wooden tomb, built in the form of a little house, having a window in the wall, through which such as in devotion came thither, were accustomed to put in their hand, and take thence some part of the dust: Which they mingled with water, and gave to be tasted to sick men, or cattle also, by which their infirmities were presently taken away. 8. We may with more assurance relate these Miracles, because even the Lutheran Centuriators of Magdeburg acknowledge their belief of them: Magdebur. cent. 7. f. 534. For thus they write, Ceadda the Brother of Ced succeeded jarumannus in the Bishopric of the Mercians. He received from King Wulfere his Episcopal See in a town of Lindissi, called Lichfeild, and governed the Churches of the Midland-English and Lindesfarians. After his death he was renowned for Miracles, insomuch as a man who was frantic, and slept only at his tomb, was restored to health, and others afflicted with any manner of diseases, by tasting the dust of his monument, were perfectly cured. 9 His Memory was with great devotion celebrated in all succeeding ages, insomuch as the Cathedral Church of his Bishopric being raised with greater magnificence took its appellation from him. This came to pass in the days of King Edward the second, Godwin. in Catal. in Gu●l●. Langton. at which time, saith B. Godwin, Walter Langton Bishop of that See of Lichfeild bestowed two thousand pounds to enrich the Chest which contained the Body of his Predecessor S. Ceadda, or Chad: and likewise encompassed the precincts of the Church with a wall and ditch: adding thereto two gates, one very magnificently built toward the west, and a lesser one to the East. 10. To conclude this Narration, we must not omit one late memorable example of a wonderful judgement of God against the professed Enemies of his Saints. In the beginning of the late rebellious war, a war undertaken as much against God's departed Saints, Lord Brook. as living Governors, one of the most zealous Leaders of a Sacrilegious faction conducting his Army to this City of Lichfeild, with an intention to break into the Enclosure of S. Ceadda's Church, fortified by a Royal party, whilst completely armed he pulled up the visor of his helmet that he might better view how to place his Ordinance against the wall, was mortally wounded in the eye, being the only part of his body exposed to danger, by a bullet short at random: Thus he perished in the heat of his fury whilst he assaulted the Church of S. Ceadda, and upon the very Feast day of S. Ceadda. 11. In the place of S. Ceadda the Archbishop Theodore ordained Bishop of that See, a good and modest man, saith S. Beda, named Winfrid, or Wilfrid: who was Deacon to his Predecessor, and at that time lived in the Monastery of Athburn. Of whom we shall speak more hereafter. A. D. 670. X. CHAP. X. CHAP. 1.2. etc. The death of several Saints: Of King Oswi: Of Abbot Boisilus: Of Oswin a Monk: of Diman and Adammannus. A. D. 670. Bed. l. 4. c. 5. 1. IN the six hundred and seaventieth year of our Lord's Incarnation (saith S. Beda) which was the second year after the coming of Theodore into Britain, Oswi King of the Northumber's in the fifty eighth year of his age fell sick of an infirmity of which he died. At the same time he was so affectionately desirous to receive more perfect Instruction in Religion from the Apostolic See of Rome, that he was determined in case he had recovered of that disease, to go thither, and end his days at the Sacred places of the Apostles: for which purpose he had desired the Holy Archbishop Wilfrid to be his guide in that journey, for which he designed him a great sum of money. He died the fifteenth day before the Calends of March, and left his Son Egfrid heir of the Kingdom. He was buried in the Monastery of Strenshalch, to which he had long before consecrated his daughter Edelfleda from her first infancy, Vid. sup. l. as hath been declared. 2. That he died in general opinion of Sanctity, Martyr. A●g. 15. Febr. appears in that his Name is read among the Saints in our martyrologue on the fi●teenth of February. And William of Malmsbury recounts how his body together with the bodies of many other Saints was removed three hundred years after his death: For thus he writes, Malmsbur. de Pontif. f. 271. At Streneshalt in the Choir of Religious Wirgins there, famous for being the Monument of many holy Bishops and glorious Princes, (it is now called Whitby) by the devout industry of certain persons, their sacred ashes almost lost in oblivion were discovered to the light: and of late there were found and translated to a more honourable place the Bodies of several Saints: as Bishop Trumwin, King Oswi and his daughter Elfleda, who was Abbess of the same Monastery after S. Hilda. 3. Besides King Oswi, several other English Saints are recorded to have died the same year. Marty. Ang. 25. januar. Among whom our martyrologue mentions the Holy Abbot Boisilus, who governed the Monastery of Mailrose, and there gave the Habit and Tonsure to S. Cuthbert. He was famous for the gift of Prophecy, and after he had spent many years there as Monk, and afterward Abbot, Bed. in vit. S Cuthbert cap. 22. was at last called and conducted to heaven by Angels. S. Beda styles him a man of sublime Virtues, & relates how S. Cuthbert was vont to say of him, I have known very many who have far excelled me in purity of heart and sublimity of Prophetical Grace. Among whom was the Venerable servant of Christ Boisilus, whose name is to be mentioned with all honour by me, in as much as in his old age he gave me, than a young man, my education in the Monastery of Mailrose: at which time he prophetically foretold all things which were to befall me. And among all his predictions there remains now only one, which I desire may never be fulfilld. This he spoke, because the said Servant of our Lord had declared to him that he should be exalted to the degree and Office of a Bishop: Which charge he trembled to undergo, being much affected to a retired contemplative life. His successor in the government of the said Monastery was the same S. Cuthbert. 4 The same year likewise died a certain holy Monk in the Monastery of Lestinghen, called Oswin, a man eminent for his abstinence and Prayer. He was descended from British Ancestors, but spent his life among the Scots and English: wfiich is an argument that the Britain's, Scots and Saxons were united in the same Faith. 5 In the same martyrologue are recorded also the names of S. Diman on the nineteenth of july, Martyr Ang 19 jul. Ib. 2 Nou. and S. Adamannus Abbot of the Monastery of Hie on the second of November, this same year. Whose gests I leave to the Scottish Writers. XI. CHAP. XI. CHAM 1. Many pious Kings and Bishops. 2. King Kenwalch his Liberality to Glastonbury 3.4 Of Brithwald Abbot of Glastonbury. 1. THE English-Saxon Church at this time flourished wonderfully under several Kings eminent in Sanctity, A. D. 670. and munisicent in advancing the service of God by building Churches and Monasteries: such were Egbert in Kent, Sebb at London, Kenwalch in the West, Wulfer among the Mercians, and Oswi among the Northumbrians. And at the same time the piety of these Kings was much advanced by the zeal of many holy Bishops industrious in propagating the true Faith and Ecclesiastical Discipline: Theodore Archbishop of Canterbury, Wilfrid in the Province of the Northumber's, Ceadda in that of the Mercians: To whom we may add Putta Bishop of Rochester and Lentherius (or Eleuthetherius Nephew of S. Agilbert Bishop of Paris) who accompanied Theodore into Britain, and at the desire of King Kenwalch was this year consecrated by the same Theodore, Bishop of the Westsaxons. 4. Among the fruits this year gathered out of this fertile ground we may reckon the Donation of King Kenwalch to the Monastery of Glastonbury mentioned in the Great Charter of King Ina dated the year of Grace seven hundred twenty five, in which among others we read this passage: To the Ancient Church seated in the place called Glasteie, A. D. 671. I grant out of my paternal possessions for the maintaining Regular Observance and use of the Monks, Ap. Vsser. f. 112. ten hides of land at burnt, etc. together with all the lands conferred by my Ancestors on the same Church, as King Kenwalch, who by the intercession of S. Theodore Archbishop, gave to the same Church Ferlinguere, Beokerie, Godeneie, Martinsie, and Edresie. But this, though styled a Donation, seems rather for the most part to have been a Restitution of Lands anciently given to that famous Monastery by former British Princes. 3. At this time the Abbot of Glastonbury was Brithwald, who was the first of the Saxon race who governed that Monastery, for before this all the Abbots were Britain's. So writes William of Malmsbury in his Antiquities of this place: Ap. Vsser. f. 110. There succeeded at Glastonbury, saith he, very many Abbots of the British Nation, whose names, gests and memory have been oblitterated by antiquity. Yet that the Church itself was held in great veneration by the Nobles of the Britain's appears by this, that many of their Bodies have been interred there, etc. But after that two hundred sixty seven years from the time of Saint Patrick were run out, during the reign of Kenwalch the Son of Kinegilse, who was also called ●enwall●, the first Abbot of the English Nation who governed that Monastery was Brithwald. 4. This Brithwald was Son to a Brother of the King of the Mercians: and according to the familiar devotion of that age renounced all secular pretensions, and retired from the world to consecrate himsel to the service of God in solitude: to which he was so affected, that he again retired from that Monastery much frequented, to another more obscure, called Raculf or Reculver, although both the King and Bishop of the Diocese, saith the same Author, did earnestly oppose it. But Almighty God for the good of his Church crossed his design, Id. ibid. for the New Monastery chosen for his retreat being seated near Canterbury, a person so illustrious for his birth, being son to a Brother of King Ethelred, and so famous for his religion and piety, could not long lie hid, but after the death of the Archbishop Theodore, was elected and even compelled to succeed him in that See. Of him we shall treat further in due place. XII. CHAP. XII. CHAM 1. 2. etc. Of the building of the Monastery of Abindon by Cissa, and his Nephew HEANE. 6. Scylla the Sister of Heane builds a Monastery of Virgins at Helnestow: Of her Black Crosse. 1. A Certain Author called john in his Golden History cited by the R F. Clement Rayner in his Apostolate of the Benedictins, affirms, that at this time the Monastery of Abindon was built by a certain Saxon Prince, called Cissa. Which if it be true, as indeed it seems most probable, it will invalidate the authority of the British Records which pretend that this Monastery was built and flourished exceedingly in the ancient times of the Britain's, and that there was a famous School of learning, in which Constantin is said to have been taught in his younger years, as we have related in the occurrents of the year of Grace three hunered and nine 2. Concerning this famous Monastery we read in the History anciently written of it, Vid. Monast. 57 that when Hengist the Saxon perfidiously murdered at a Feast four hundred and sixty Noble Britain's, a son of one of the said Neblemen, named Aben, with much ado escaping retired himself into a wood on 〈◊〉 mountain nor far distant from Oxford Southward, where he lived a long time among wild beasts sustained only with herbs and roots: and wanting water, he by hi● Prayers obtained a spring, remaining to this day. And the people of the country observing his Sanctity, frequently visited him for instruction in Christian Piety But he thirsting after solitude, privately went into Ireland, where he happily ended his days. The mountain was from him called Abendun: on which was built a Cell and a Chapel consecrated to the blessed Virgin Mary. 3. In such state the place continued till this time, in which a Monastery was built there by the liberality of the forementioned Cissa a Prince of the Westsaxons, under whose dominion was Wiltshire and a great part of Berkshire: And the occasion of that foundation was this: Cissa had a Nephew called Heane, a man of great piety, who having heard from a certain Preacher a sermon on those words of our Saviour, That it is easier for a Camel to go through the eye of a Needle, then for a rich man to enter into the Kingdom of heaven, presently conceived a contempt of earthly riches, and a resolution to aspire only to heavenly Beatitude. Thereupon coming to his Uncle Cissa he begged of him a place for erecting a Monastery: Which he willingly gave him, making choice of this Mountain called Abendun. 4. There therefore Heane began to build: but with very ill success: For whatsoever w●s raised in the day fell down in the night: and this happened successively very oft. At which Heane being much troubled, there came to him a certain Hermit who lived in a Wood called Comenor, and told him, saying Father Heane this last night I saw certain men with carts carrying away the stones and timber from thi● place: And I said to them, You do very ill in taking away these materials provided for the honour of God and our Blessed Lady. But they answered me. We know that very well: Therefore to morrow go and tell Heane the Abbot that it is not Gods will he should proceed in this building: But let him go to a town called Sevekesham, there he shall find the place marked where he shall build. Heane went thither with the Hermit: and they found there near the Thames a large square Trench, made as on purpose to lay the Foundation. 5. There therefore the Monastery was built, and the name of Sevekesham changed into Abendon. The Habits of the Monks were black: but they wore no stamines. They had noods lined with Cat's skins. They lived separated in Cells and to each Cell belonged an Oratory: but on Sundays and Feasts they met in the Church at Mass, and dined together: And then they used Silken Cowls. They abstained from flesh, except in great sickness etc. For the endowment o● this Monastery Cissa gave many Lordships, and Heane, the greatest part of his inheritance. 6. Heane had also a Sister named Scylla, or Cyssa, who with the consent or her Uncle Cissa employed all her possessions in erecting a Monastery of Religious Virgins at a place called He●nestow seated near the River Thames: so called because there a Chapel had been built to the Honour of S. Helen There a Congregation being assembled of many devout Virgins, she became their Abbess. And having obtained, or rather probably found in the old Chapel, a small portion of one of the Nails of our Lords Cross▪ she caused it to be inserted ●nto a large Cross of Iron: with command that when she was dead it should be laid on her breast and buried with her: And out of Reverence thereto, she made her Monastery to be consecrated to the honour o● the Holy Cross and of S. Helena. Concerning this Cross called the Black Cross▪ how it was afterwards found by S. Ethelwold, & held in great Veneration, we shall declare further in due place. This Monastery was afterward translated to Witteham: and wars following, the Religious Virgins were dispersed, and what became of them, is not known, for they never returned thither. XIII. CHAP. A. D. 672. XIII. CH. 1.2 etc. Egfrid King of the Northumber's. His Victory over Wulfere King of the Mercians. 5. His Liberality to the Monastery of Rippon. 6 7. Two Miracles wrought by Saint Wilfrid. 1. IN the year of Grace six hundred seaventy one Egfrid succeeded his Father King Oswi in the Kingdom o● the Northumber's: for though his Brother Alefrid King of the Deiri was elder, yet he being then on some occasion absent in Ireland, Egfrid was admitted to the Throne, into the society whereof he piously received his Brother Elsuin. 2. He was in the beginning of his reign disquieted on both sides, on the North by the incursions of the Picts, and on the south by the Mercians: but by his valour and good conduct, assisted also by the Prayers of Saint Wilfrid to whom he was most munificent, he not only secured his Province from danger, but triumphed gloriously over his Enemies. 3. As touching the Picts, Malmsbur de Pont. f. l. 3. William of Malmsbury relates, how upon the death of King Oswi a Warlike Prince, they despising the unsettled state of his Son Egfrid made furious incursions into his kingdom: but the young King together with his General Berney met them, and with a very small army defeated an innumerable multitude of Picts, insomuch as heaps of their dead bodies lying on the groaned, made that which formerly was a plain become a hilly country, and the River's b● multitudes of carkeises were intercepted in their course. 4. And presently after Wulfere King of the Mercians lead an army against the Northumber's, enraged with the memory of his Father Penda, who had been slain by them. He came therefore with a confidence, at least to recover the former damage, if n●t to acquire a New Kingdom. But his fortune was unprosperous as his Fathers had been: only whereas King Penda had lost his life in the Battle▪ his Son Wolfer was compelled to a shameful flight, which he survived but a few days, and part of his Provinces became subject to the King of the Northumber's, to wit, the greatest part of Lincolnshire. 5. King Egfrid expressed his thankfulness to God for these victories by liberal endowments of his Church. Particularly his bounty was extended to the Church and Monastery of Rippon founded by S. Wilfrid, on which he bestowed large possessions, saith William of Malmsbury: Id ib. And when the said Holy Bishop was to consecrate that Church, he invited both King Egfrid and his Brother King Elswin to the Ceremony, where they were entertained magnificently three days, and highly exalted for their piety and munificence. Which external pomp and gladness was increased by a wonderful miracle which God wrought by S. Wilfrid, in restoring a dead child to life. The manner whereof, because from thence we may observe the agreement between the British and Saxon Churches in Faith and Ecclesiastical Discipline, particularly in their zeal and devotion to the Sacrament of Confirmation, of which the Britain's also were very desirous (as hath been declared) I will here set down in the words of the same Author, with whom likewise Matthew of Westminster agrees in the relation. Malmsb. de P●nt l 3. f 61. W●stmo●●st. ad A. D. ●78. 6. When the Bishop entered into a village called Tid●afrey (or according to Matthew of Westminster, Tundanfre) there met him a great multitude of Women, offering their children to be confirmed by him. Amongst them one woman mingled herself, craftily carrying in her arms her dead child, pretending that he should be catechised, but inwardly persuaded that by the Bishop's Sanctity he should be restored to life. The holy Bishop therefore uncovering the chids face to the end he might perform the due Rites, found that he was dead. Then the woman perceiving that her fraud did not succeed, betook herself to prayers, earnestly beseeching him for God and his holy Mother's sake, if he had any Faith or pity to restore life to her child Saying this she cast herself at his feet, and would not be removed, thus offering an importunate violence toward him. All this while the Bishop continued doubtful, whether he should seem rash in attempting the Miracle, or reject the tears and prayers of the disconsolate woman. But a charitable pity at last got the Victory: therefore after he had with a low voice repeated certain devout passages out of the Psalms, he laid his right hand on the dead body, whereupon immediately the soul was restored: for by gasping, moving his eyelids and stirring his whole body, he gave proof that he was alive. The mother for joy began to cry out, but was restrained by the Bishop. The child was called E●h●lwald, who was afterward a Monk at Rippon, remaining there a Monument of the Bishop's Sanctity. Malmsbur. ib. 7. The same Author further relates another Miracle wrought by the same Bishop upon a Monk who falling from the top of the Church whilst it was building at the costs of the same King Egbert, broke all his bones and tore a sunder almost all his members, and was restored to health by the prayers of the Holy Bishop and his Convent. A. D. 672. 8. It was in the year following that King Egfrid at last gave way to the importunate prayers of his Virgin Wife Saint Ediltrudis to retire into a Monastery at Coldingham under the government of S. Ebba, Aunt to King Egfrid, and Sister to S. Oswald and Oswi Kings of the Northumber's: as before hath been declared at large. XIV. CHAP. A. D. 673. XIV. CH. 1. Lothere succeeds his Brother Egbert in the Kingdom of Kent. 2. 3 etc. A national Synod assembled by Archbishop Theodore at Hertford. The Acts of the said Synod. 1. IN the year of our Lord's Incarnation six hundred seaventy three (saith S. Beda) Egbert King of Kent died in the ninth year of his reign, A. D. 673. Be●● l. 4. c 5. and though he left behind him two sons, Edric and Wigtred, yet whether it was by Egberts' example who succeeded his Brother to the prejudice of his Nephews, or that the infancy of these two young Princes made them esteemed uncapable of governing, he was succeeded by his Brother Lothere, who reigned eleven years and seven months, and then was deprived both of his Kingdom and life by his Nephew Edric. 2. In the same year Theodore Archbishop of Canterbury, Idem ibid. having a pious intention to compose and introduce an uniformity in Faith and Discipline among all the Saxon Churches of Britain, convoked a Synod of the Bishops of both Provinces. Such an Universal authority in this Island had been either conferred, or confirmed to him by Pope Vitalian at the first entrance of the said Archbishop into Britain, as appears by his letters dated to him in the year of Grace six hundred sixty nine, which Letters are recorded by William of Malmsbury, Malmsbur. de Pont l. 1. f. 209. and in them we read this passage: It hath seemed good to us to exhort thee and at this present to commend to thy wisdom and piety all the Churches situated in the Isle of Britain. Whatsoever Privileges and Ordinances therefore have been established and ratified by our Predecessor Saint Gregory to Augustin his Legate (Sincello) or allowed by the Sacred use of the archiepiscopal Pall, we grant unto thee for ever, etc. 3. By virtue of this authority therefore was this Synod assembled by the Arch bishop Theodore: The place where it was celebrated is by the same S. Beda styled Herudford, mistakingly interpreted by B. Parker and B. Godwin to be Hereford in the Province of the Silureses, and by others to have been Thetford among the Iceni. Camden in Hanford. Camden therefore in his Description of the Cattieuchlani rightly names the place of this Synod, Hertford, the true name whereof is Herudford, and it signifies the Red sord. 4. We will here from S. Beda set down a Copy of the Acts of this Synod, compiled by the said Archbishop himself according to this tenor: Bed. l. 4. c. 5. In the Name of our Lord God and Saviour jesus-christ, the same jesus Christ reigning for ever and governing his Church, It was by us judged fit that we should meet together according to the manner prescribed by the Venerable Canons, and treat touching matters necessary for the Church. We assembled therefore together on the four and twentieth day of September, on the first Indiction, in a place called Herudford. The persons meeting were these: I Theodore appointed, though unworthy, by the See Apostolic Bishop of the Church of Canterbury: and my fellow Bishop and most Reverend Brother Bisi, Bishop of the East-Angles: Likewise our Brother and fellow Bishop Wilfrid, Bishop of the Nation of the Northumber's, was by his Delegates assistant to us: There were personally present also our Brethren and fellow Bishops, Putta Bishop of the Castle of the Cantuarians called Rochester; Leutherius Bishop of the Westsaxons; and Winfrid Bishop of the Province of the Mercians. (Harpsfeild adds, that besides these Bishops, H●●psf. sac. 7. c. 3. there was present at this Synod Egfrid King of the Northumber's.) 5. When we were all met together, and every one had taken his seat according to his order, I thus spoke to them; I beseech you my beloved Brethren, by the fear and love of our Redeemer that 〈◊〉 may all unanimously advise and determine sincerely to keep and observe all the Decrees and definitions touching our Holy Faith which have been made by the Holy and Orthodox Fathers. These and several other speeches regarding the conservation of Charity and Unity of the Church, I prosecuted to them: and having concluded, I asked them one by one in order Whether they did consent that those things which had been Canonically decreed by the Fathers should be inviolably observed. Hereto all our Fellow-bishops answered saying, It pleases us all very well, that whatsoever has been defined by the Canons of the Holy Fathers should be cheerfully and willingly observed by us all. Hereupon I presently produced to them the same Book of Canons, in which I had especially noted in several places ten Chapters, which I read unto them, because I conceived them very necessary for us, and I desired that those Chapters might with a more particular diligence and care be observed. 6. The first Chapter was, That we should all uniformly keep the Holy Feast of Easter on the Sunday following the fourteenth day of the first Month (of March.) The Second, That No Bishop should usurp or invade the Diocese of another, but content himself with governing the people entrusted to his Charge. The third, That it should not be lawful for any Bishop to disquiet any way the Monasteries in his Diocese consecrated to God, nor violently take from them any thing belonging to them. The fourth. That Monks should not be permitted to go from Monastery to Monastery, except by dismission of their own Abbot: but remain in that Obedience which they promised as the time of their Conversion and Profession. The fifth, That no Ecclesiastical person shall leave his own Bishop and wander abroad, nor be entertained by any other Bishop without the commendatory Letters of his own Prelate. But in case such on one shall be received by any, and shall refuse being summoned, to return, both he who receives him, and is so received, shall be liable to Excommunication. The sixth, That Bishops and Priests travelling out of their own precincts, be contented with such hospitality as shall be given them: and that it shall be unlawful for them to exercise any Sacerdotal Office, without the permission of the Bishop in whose Diocese they are known to be. The Seaventh, That a Synod shall be assembled twice every year. Notwithstanding because there may be divers impediments hereof, It was thought fit by them all, that such a Synod should meet every year once the first day of August, at a place called Clofeshooh. The Eighth, That no Bishop shall ambitiously prefer himself before another: but that all take place according to the order and antiquity of their consecration. The Ninth Chapter contained a common debate, that since the number of Christians was augmented, therefore also more Bishops should be ordained. But of this for the present we concluded nothing. The Tenth regarded Marriages, That no marriages should be allowed but such as were according to the Canons: That incest should be strictly forbidden: That none should forsake his own wife, except for the cause of fornication, as the Gospel teacheth. And in case any one shall so reject his own wife lawfully joined to him, such an one if he will show himself a true Christian, must not join himself to another: but remain so, or be reconciled to his own wife. 7. After we had in common treated and defined these Chapters, or Canons, it was thought good, to the end that no scandalous contention should hereafter arise, and to prevent the publishing false Transcripts of them, that they should be confirmed by every Bishop's Subscription. And this Resolution of the Synod I dictated to the Notary Titillus, who wrote it down. This was done in the Month and Indiction before mentioned. Whosoever therefore shall any ways endeavour to infringe these our Definitions conformable to the Decrees of ancient Canons, confirmed by our unanimous Subscriptions, Let such an one know that he is separated from our Communion and from the Exercise of all Sacerdotal Offices. May the divine Grace preserve us in safety living in the Unity of God's Holy Church. 8. These were the Acts of this Synod, as they are recorded by S. Beda who subjoins these words, Id. ib. This Synod was celebrated in the year six hundred seaventy three from our Lord Incarnation, in which year Egbert King of the Cantuarians had died in the month of july: to who● his Brother Lothere succeeded in the kingdom▪ which he held eleven years and seven Months. XV. CHAM XV. CHAP. 1. 2. 3. The Province of the East-angles divided into two Dioceses, Dumwich and El●ham. 4. 5 etc. The Gests of S. Editha Virgin and Martyr. 1. WHereas in the ninth Canon of the forementioned Synod it had been treated, but not fully concluded, at least not put in execution, that the number of Bishops and Episcopal Sees should be increased, presently after by the care and authority of the Archbishop Theodore the Church of the East-angles hitherto governed by one Bishop, was divided into two Dioceses. 2. This is thus particularly related, together with the occasion of it by S. Beda: Bisi Bishop of the East-angles (saith he) who is said to have been present in the forementioned Synod, Id. ib. was the Successor of Boniface, of whom we spoke before. He was a man of great Sanctity and Religion. For Boniface dying after he had administered that Bishopric seaventeen year, Bisi was by the Archbishop Theodore ordained Bishop in his place. Who though being yet alive, but by a grievous infirmity rendered incapable to execute his Episcopal function, there were in his room elected and consecrated two Bishops, Aecca and Beadwine: (the Episcopal See of Aecca being placed at Dumwich, and that of Beadwine at North-Elmham:) And from that time to this the said Province has been administered by two Bishops. 3. These were the two Prelates mentioned in the life of Ositha Queen and Martyr: Whose gests therefore are unduly referred to the year of Grace six hundred fifty three by Alberic the Writer of her life; in which error he is followed by Haraeus in his martyrologue, etc. 4. S. Ositha was daughter of a Mercian Prince named Frithwald and of Wilteburga daughter of Penda King of the Mercians. She had her education in virtue and piety in a certain Monastery governed by the Holy Abbess Movenna: Out of which she was afterward recalled by her parents, and notwithstanding she had in resolution of mind consecrated her Virginity to God, yet by their authority she became wise to Sighere Companion of S. Sebb in the Kingdom of the East-angles: Baron. ad A. D. 653. And following the example of S. Ediltrudis Queen of the Northumber's, she preferred the love of her heavenly Bridegroom before the Embraces of a King. With which devotion of hers her husband likewise piously complied, and moreover not only permitted her to consecrate herself to our Lord, Haraeus in Martyrolog. 7. Octob. but bestowed on her a village situated near the Sea called Chic, where building a Monastery she enclosed herself: And after she had spent some time in the service of God, it happened that a Troop of Danish Pirates landed there. Who going out of their ships wasted and burnt the country there about, using all manner of cruelty against the Christian inhabitants. Then he who was the Captain of that impious band, having learn the condition and Religious Life of the Blessed Virgin S. Ositha, began by entreaties and presents to tempt her to Idolatry, adding withal threats of scourging and other torments, if she refused to adore the Gods which he worshipped. But the Holy Virgin despising his flatteries, and not fearing his threats, made small account of the torments attending her. Whereupon the said Capptain enraged at her constancy and scorn of his Idols, pronounced sentence of death against her commanding her to lay down her head to be cut off. And in the same place where the Holy Virgin suffered Martyrdom a clear fountain broke forth, which cured several kinds of diseases. Now her parents having heard of her death, earnestly desired, as some recompense for their loss, to enjoy the comfort of burying with them her heaules body. Which being brought to them, they interred it it a coffin of lead in the Church of Aylesbury, where many Miracles were wrought by her intercession. At length her Sacred Relics ● a Divine Vision were translated thence back again to the Church of Chic, which Maurice Bishop of London reposed in a precious coffer ● at whic● time the Bishop of Rochester then present was cured of a grievous infirmity. 5. Her memory is celebrated in our martyrologue on the seaventh of October, Mart. Ang●. 7. Oct. 6. where also is mention how the said holy Virgin Martyr took up her head after it was separated from her Body: Which the Author of her Life in Capgrave thus more expressly relates: Assoon as her head was off, Casgrav. in S. Ositha. the body presently rose up, and taking up the head in the hands, by the conduct of Angels walked firmly the strait way to the Church of the Apostles S. Peter and S. Paul about a quarter of a mile distant from the place of her suffering: and when it was come there, it knocked at the door with the bloody hands, as desiring it might be opened, and thereon left marks of blood. Having done this it fell there down to the ground. 6. The Sanctity of Ositha (called by William of Malmsbury, Osgitha) has quite extinguished the name anciently belonging to the Village where she lived; Camden. in. Essex. For thus writes Camden, In the place where the River Coln enters into the Sea is seated the little Town called S. Osith's, the ancient Name whereof was Chic, which Name this Royal Virgin Ositha has abolished, Who living there in great Sanctity and devotion was slain by Danish Pirates, and therefore acknowledged by our Ancestors, a Saint and Martyr. A. D. 674. XVI. CH. XVI. CHAP. 1. 2. King Kenewalch dying, leaves the Kingdom to his▪ wife Sexburga. 3. S. Egelwin Brother to King Kenewalch. 4 5. Sexburga retiring into a Monastery, Escuin succeeds in the Kingdom, with Kentuin. Their liberality to the Monastery of Malmsbury: as likewise of Leutherius Bishop. 6. 7. War between Escuin and Wolfer King of the Mercians. 8. The death of Wolfere. 1. IN the year of Christ six hundred seaventy four happened the death of Kenewalch King of the Westsaxons, A. D. 674. after a reign of thirty and one years. Who leaving no issue behind him, he bequeathed the administration of the Kingdom to his wise Sexburga, saith 〈◊〉 liam of Malmsbury. Malmsbur. ●. Reg. l. 1. c. 2. And adds withal, That she wanted not spirit and courage to exercise so great a charge: insomuch as she gathered new forces, and kept the old in their duty: She governed her Subjects with clemency, and kept her enemies in awe with threats. In a word she behaved herself in all things so worthily, that no man could discern any difference in her government from that it was in her husband's time, but only that she was a woman. Notwithstanding her Rule was but short, for before she had fully spent a year, death-surprised her in the midst of her magnanimous designs. 2. This Character given her by William of Malmsbury is more proper & receiveable then that which Matthew of Westminster writes, That the Nobility of that Kingdom disdaining to be subject to a woman's government, Westminst. ●● A. D. 674. expelled her out of the Province. Other Historians say, That out of a desire of entering into a more holy and strict life she voluntarily quitted the Royalty, Sp●●d. Heli●gs head and for devotions sake entered into a Monastery. But they do wrongfully ascribe to her the founding of a Monastery in the Isle of Shepey, where she is said to have taken the Habit of Religion, and afterward to have succeeded S. Edrifride in the Abbey of Ely: For these things belong to another Sexburga daughter of Anna King of the East-angles, of whom we treated before. 3. Though K Kenwalch had no sons yet he had a Brother eminent for Sanctity, named Egelwin, concerning whom William of Malmsbury thus writes, Malmsbur. de Pont. l. 2. f. 155. The Monks of Adeling exalt to the skies the praises of their Patron S. Egelwin, the effects of whose Sanctity they perceive by many benefits which they receive by his intercession. The constant fame is that he was Brother of K. Kenewalch, & that he was more illustrious for his Sanctity then eminency of descent. He was all his life afflicted with sickness, yet that hindered not at all his service and devotion to God He ended his life most happily, and after his death readily assisted the necessities of all that reclaimed his help and intercession. A. D. 675. 4. After Sexburga's death, Bed l 4 c. 12. A. D. 675. saith S. Beda, two Princes of that nation took on them the government, and held it divided between them the space of about ten years: These were Escuin and Kentwin, both of them of the Royal family: Kentwin was Brother (Huntingdon says he was son) to King Kenwalch; and Escuin was descended in the fourth degree from Cerduic. Huntingd. l 2 Some Writers affirm that they did not jointly reign: But that Escuin first managed the government: and after two years dying▪ left it to Kentwin, who reigned after him nine years. 5. They were both of them Catholic devout Princes, as appears by the magnificent Structure of the Monastery of Malmsbury, built this year at their charges by the procurement of S. Aldelm, who had now been nine years a Monk and four years' Abbot of the same. Malmsbur. d. Reg l. 1. c. 2. It was at first, as hath beme said, poorly built by a certain Scott named Maydulf, by profession a Monk, and by erudition a Philosopher (from whom the place took its name:) But till this time the revenues of it were so scant, that the Monks had great difficulty to provide themselves necessary sustenance, saith William a Monk of the same place. But now that by the suggestion of S. Aldelm those two Princes endowd it with possessions, Id. ib. and adorned it with buildings, the affairs and reputation of that Monastery increased wonderfully: from all quarters Religious men flocked thither to S. Aldelm, some of them desiring from him instructions in a devout Life, others in the knowledge of learning. 5. Moreover Leutherius Bishop of the Westsaxons contributed his care to the establishing of this Monastery, ●d. ib. as appears by a Charter of his extant in William of Malmsbury, in which upon the Petition of the Abbot of this Diocese he grants the said place to the Monks there living, to be entirely possessed by them. Which argues that heretofore they enjoyed it only by courtesy. This Charter is dated the eighth day before the Calends of September, in the year of our Lord's Incarnation six hundred seaventy five, at a place near the River Bladon: Where saith Camden, Camd●n in Wiltsh●re. in ancient times Dumwalio Malmutius King of the Britain's built a handsome town, and called it Caer-Bladon: which having been destroyed in the Saxon wars, they built out of the rubbish of it a Castle, which in their tongue they named Ingelborn; a mile distant from which the Saxon Princes had a Palace called Caer-Durburg, now Brokenbridge. The said place kept the name of Ingelborn till Maidulf the Scottish Monk retired thither, from whom it took the name of Ma●dulfs-burg, and contractedly Malmsbury: some Writers call it Meldun. Among the Disciples of Maidulf the most famous was Aldelm, who succeeded him, and by the help of the Bishop Eleutherius, to whom the Seat belonged, built there a very fair Monastery, of which himself was Abbot: and from him some Writers have called the place Aldelms-birig: but that Name was quickly obliterated: though his Memory be continued there by a much frequented Fair yearly kept on his Feast. Malmsbu. de Reg. l. 1. c. 2. 6 The said West-Saxon Kings, Escuin and Kentwin, as they were in their Faith Orthodox, and in their Charity magnificent, so were they likewise in defence of their Kingdom courageous: For saith the same Author, Escuin in a battle gave a great overthrow to the Mercians, and Kentwin in another to the Britain's. The Controversy which Escuin had with Wulfere King of the Mercians was touching the limits of their kingdoms, to decide which they were forced to come to a combat, in which notwithstanding, Huntingdon rather ascribes the victory to Wulfere. However certain it is that neither of these two Kings survived their Victory or defeat many days: for Wulfere died the same year, and Escuin in the following. W●gom ad ●. l. 675. Spelm. f. 193. ●amden. in Ocvan. 7. The place where this battle was fought is by Florentius called Bindanheaf●l: and in a Manuscript cited by Sir Henry Spelman, Bedanead: Probably it was the same Town in Devonshire which is now called Bediford, of some esteem, saith, Camden, for the numerousnes of its inhabitants, and a stone-bridge of arched work. 8. The foresaid Florentius mentioning the death of Wulfere (called by some Authors Fulgere) gives him this Elegy, Wigorn. ubi sup. In the year of Christ six hundred seaventy five died Wulfere King of the Mercians, after he had reigned seaventeen year. He was the first King of that Province who embraced the Christian Faith, and received the Sacrament of Regeneration. He utterly rooted out of his whole Kingdom the Pagan Worship of Devils, commanding the name of Christ to be preached every where. He built many Churches, Bed. in Epist. etc. At his death, saith Saint Beda, he left his Brother Edilred, or Ethelred, his Successor in his Kingdom. XVII. CH. XVII. CHAP. 1.2. etc. Of S Wereburga daughter to King Wolfere: her Gests, Miracles, death, and uncorruption of her body. 1. THE Memory of King Wulfere received a great lustre from the wonderful Sanctity of his daughter Saint Wereburga, A. D. 675. born unto him, Id. ibid. saith the same Author, by his Queen Ermengilda who was the daughter of Ercombert King of Kent and his Queen S. Sexburga, daughter of Anna King of the East-Angles, and Sister to the glorious Virgin and Queen Saint Ethelreda. 2. S. Wereburga from her infancy was by her pious Mother Ermenilda educated in the fear and love of God, and in a contempt of worldly vanities: so that from her tender years she entertained a desire to consecratt her whole life to our Lord in a state of Religion and Virginity. Her great beauty and endowments of Nature rendered her desirable to others: but the greater beauty of her mind enriched with Divine Grace disposed her to reserve her affections for him only who was beautiful beyond the Sons of men. During her Father's life she was not permitted to aspire to the Espousals of her heavenly Bridegroom. But assoon as he was dead, she, accompanied with her Mother Erminilda, betook herself to the lately founded Monastery of Ely, where she undertook a Religious Profession. 3. This is thus more expressly related by Harpsfeild: Harpsf. sae●. 7. c. 23. Saint Wereburga (saith he) being descended from most Noble Parents would not be affianced to any but the most Noble Bridegroom, and therefore gave up her immaculate body and chaste soul to the spiritual embraces of our Lord. These glorious espousals, to which the Church and heavenly Angels were witnesses, were publicly celebrated in the Monastery of Religious Virgins at Ely, of which her Mother's Sister the illustrious S. Ethelreda was Abbess: there this devout Virgin received the Sacred Veil of Religion. And from that time her only diligence and solicitude was employed in avoiding all things that might displease the eyes of her Heavenly Bridegroom, for whose love she despised gold, jewels, rich attire and all other vanities admired by the world All her thoughts were busied in this one thing, how she might excel her Religious Sisters in observing silence, abstinence, watching, devout reading and Prayers. Which holy design having compassed, insomuch as she was as far exalted above them in these and all other Virtues, as in the Nobleness of her descent, yet the thought so meanly of herself, and was so free from arrogance and pride, that she showed herself always ready and willing to obey them all, and cheerfully underwent the vilest Offices: among which a charitable care of the poor and needy, to whom she was a pious and tender Mother, took the principal place. In a word, through the whole course of her life her conversation was such as showed, that though according to humane condition her body moved on the earth, yet her mind was always fixed in heaven. 4. How long this Holy Virgin lived in the Monastery of Ely under the government of S, Ediltrudis does not distinctly appear. Certain it is that her death is unduly in our martyrologue referred to this present year: for from our most ancient authentic Records it is unquestionable that she survived her Mother S. Erminilda, who became Abbess of the same Monastery after S. Sexburga, who succeeded S. Ediltrudis dying the year of Grace six hundred seventy nine. However in as much as her Gests are not interwoven with the general History, we will here adjoin the remainder of her Acts recorded by Matthew of Westminster, Florentius, etc. 5. Her Brother Ethelred, who succeeded his Father Wolfere in the kingdom of the Mercians, admiring his Sister's Sanctity, and unwilling that his Province should be deprived of so illustrious a light, recalled her from Ely into her native country, where she with difficulty was persuaded to accept the government of three Monasteries of Religious Virgins, Trickingham, since called Trent in Staffordshire, Ap. Capgrav. in ●. Wereborga. Wedun and Hamburg in Northamp●onshire: which she governed with such meekness, that she seemed rather their servant, than Mistress, directing them more by her example then command. 6. And no wonder she should find obedience from her devout Daughters, when as even irrational and wild creatures became subject to her command, as if by her Sanctity she had recovered that empire which man enjoyed in his primitive Innocence. I should forbear relating an illustrious miracle to this purpose touching her banishing from her territory great flocks of Wild-geese for their importunity and wasteful devouring her corn and other fruits, were it not that I find it related by ancient credible Authors, and not concealed also by Protestants. 7. Camden makes mention of it as done at Wedun, Malmsbur. de P●●●tis. l. 4. Ap. Capgrav. 1. Wereburgd. though other Writers affirm that it happened at Chester, where she is said to have lived several years. The manner of it was as followeth: There was near the walls of the Town a farm belonging to the Monastery, the corn whereof was much wasted by flocks of Wild-geese, which the Steward of the place endeavoured, but in in vane, to chase away: Of which incommodity he made complaint to the Holy Virgin. Whereupon she commanded him, saying, Go our ways and shut them all up in a house. He wondering at so strange a command, thought the Saint spoke those words in ●east. But when she renewed the same injunction constantly and in a serious manner, he returned among the corn, where seeing great numbers of such fowl devouring the grain, he with a loud voice commanded them in his Mistress' name to follow him. Hereupon immediately they all in one drove followed him, and were shut up together in a house. Now it happened that a certain servant privately stole one of the said birds, which he hid, with intention to eat it. The next morning early the Holy Virgin went to the house, where after she had in a chiding manner reprehended the birds for usurping that which belonged not to them, she commanded them to fly away and not return. Immediately the whole army of them took wing; but being sensible of the injury done them, they flew not away, but hover over the Holy Virgin's head, with wonderful noise made complaint of their loss. She hearing their importunate clamours, understood by inspiration the cause thereof: and after search made, the offender confessed his theft: Whereupon she commanded the bird to be restored to her companions: after which they all with one consent flew away, so as not any bird of that kind was afterward seen in that territory. 8. Thus writes the Author of the Virgin's Life in Capgrave, more simply and credibly then William of Malmsbury, who affirms that the stolen bird was killed, and again restored to life by the Saint. As for Camden, succinctly mentioning this miracle, he covertly insinuates his unwillingens to believe it: for thus he writes, Camd. in Northamp. The Miracles of Wereburga in driving away Wild-geese are ambitiously related by credulous Writers: Implying that he had not faith enough to assent thereto. Notwithstanding recounting the very like Miracle formerly by S. Hilda he is far from professing any distrust of it, Id. ib. p. 585. alias. 645. For, saith he, those Wild-geese whensoever they fly over the territory anciently belonging to S. Hilda, do suddenly fall to the ground, to the great admiration of beholders. This I should have forborn to relate, had I not received it from the testimonies of very many persons of good credit. And this is ascribed to the Sanctity of S. Hilda. So that it seems the belief of such Writers is an act, Harpsf. saec 7. c 36. not of reason, but of will or humour. Now the said territory saith Harpsfeild, contains the circuit of about twelve miles. 9 We will now pass to the death of the Holy Virgin. Assoon as she perceived that Almighty God called her to receive the reward of her piety, Ap. Capgrav. in ●. Werburgâ. she gave a strict command to her Religious Sisters, that in what place soever she departed this life, her body should presently be carried to the Monastery of Hanbury, and there buried: Which Monastery is situated in the Province of Cambridge, near the Isle of Ely. So that it seems her desire was to rest where she had learned the first rudiments of her Sanctity. But notwithstanding her command, the devout Virgins of Trickingham, where she died on the third day before the Nones of February, out of excessive affection and reverence to their beloved Mother neglected her command, and not only refused to deliver the sacred treasure to the inhabitants of Hanbury, who justly demanded it, but by all ways endeavoured to secure their own possession of it. But in vain: for no human care or force could resist the Holy Virgins Will. The foresaid Author in Capgrave thus relates the matter full of wonder: Id. ib. The body of S. Werburga, saith he, was carried to the Church of Trickingham, where it was most diligently kept, the doors of the Church being carefully barred, and a watch moreover set upon it. But one night a deep sleep suddenly seized on those which watched: and at the same time great multitudes of the inhabitants of Hambury coming on them, all the doors of the Monastery became opened, the locks and bar without any violence offered, falling to the ground. Whereupon they took away the body, not any one resisting, and with great joy carried it to Hanbury, where it was honourably buried. In which place sick persons recover health, sight is restored to the blind, hearing to the dumb, the leprous are cleansed, and persons oppressed with several other diseases, do there praise God for their recovery. 10. Nine years after her Sacred Body had been thus removed to Hanbury (or Eanbirig) it was found entire and untainted, as a certain proof of the purity and integrity of her soul, and so it remained the space of fifty years, till the time when the Pagan Danes with horrible cruelty wasted most of the Provinces of Britain: For than it was removed to Chester, anciently called Civitas Legionum. There a certain Count named Leofric a little before the Norman Conquest founded a Monastery of Religious Virgins, which was afterward enlarged by Hugo Lupus Earl of Chester in the year of Grace one thousand ninety two, and dedicated to the honour of Saint Wereburga: For the settling and ordering of which Monastery Saint Anselm, afterward Archbishop of Canterbury: was first invited into England. Martyrolog. Angl. 3. Febr. The Commemoration of this Holy Virgin is in our martyrologue instituted on the third of February. XVIII. C. XVIII. CHAP. 1.2. etc. The Gests, Miracles and death of S. Milburga. A. D. 676. Baron. hîc. 1. AT this time the Saxon Churches in Britain flourished like the Paradise of our Lord, saith Baronius: For they were plentifully adorned with Lilies of pure Virginity, with violets of Religious Monks, not so conspicuous, because growing in more humble places. They abounded likewise with most Holy Bishops: Among which Saint Erconwald was most illustrious for his Sanctity. He might have added Saint Theodore in Kent, Saint Leutherius among the Westsaxons, and Saint Wilfrid among the Northumber's. And to these he might have adjoined several pious Princes, as Sebb King of the East-angles, and Ethelred of the Mercians, both which laying aside their Crown and Purple took on them the humble Habits of Monks, as shall be showed here after, and have deserved a place among Saints in our martyrologue. 2. Among the Lilies which adorned this Paradise none were in this age more illustrious than the three daughters of Merwald who this year began to reign over the Mercians together with his Brother Ethelred; Their names were Saint Milburga the eldest, Saint Mildreda the second, and Saint Milgitha (or as some Authors call her, Saint Milwida) the youngest. These three were born to him by Saint Ermenburga, or Saint Domneva, daughter to Eadbald King of Kent, and Sister to the two forementioned Martyr's Saint Ethelred and Saint Ethelbert. She was appointed Abbess of the Monastery of Menstrey in the Isle of Thanet, built by King Egbert in expiation for the murder of those two innocent Princes, as hath been declared. 3. The life of her eldest daughter Saint Milburga, hath been diligently written by several Authors. A. D. 676 Harps●●● saec 7. c. 23. We will here content ourselves with transcribing what Harpsfeild relates concerning her, as followeth: There concurred, to the affording a prerogative of honour to Saint Milburga among other Holy Virgins, and particularly the children of King Merwald, not only the splendour of a Royal descent from the Kings of Kent and Mercia, but her Primogeniture also. But these privileges, though, admired in the world, were so far from exalting her mind, that prevented with Divine Love, by which she aspired to God only and celestial things, she generously despised them, fixing all her thoughts and desires in this one design, how she might remove all such impediments hindering her from consecrating her whole life to Divine Meditations and Contemplation. For the effecting of which glorious design she made a joyful enchange of splendid Palaces for a Monastery, of Royal Purple for sackcloth, of a Princely Diadem for a Religious veil, and of all pretensions to the highest Earthly espousals, for Christ her heavenly Bridegroom. 4. She therefore founded a Monastery of Religious Virgins at Wenlock a town in Shropshire, over whom she was consecrated Abbess by Theodore Archbishop of Canterbury. This Monastery was afterward endowd with ample possessions by her Father and Uncle, Merwald and Wolfere Kings of the Mercians, and adorned with great Privileges and many precious Relics of Saints. So that the said place represented a New Paradise, considering the heavenly Society living there of Virgins wholly employed in divine things, especially of Saint Milburga a worthy Mother of so holy an Offspring, among whom there was a devout emulation and contention in promoting the Zealous care of Humility, Chastity, and all other offices of Piety. 5. Milburga having that made a wonderful progress in all kinds of virtues, and desiring nothing but her heavenly Spouse, and his Divine presence, when her age and strength began to decline, her beloved Saviour called her to him, after she had been purified with daily fevers. In her last Sickness therefore she called together her holy Community, which she commended in her prayers to God, and desired them after her death to make choice of a pious and fitting Superior. She exhorted them likewise to Unity and Pureness of heart, oft repeasting, Blessed are the peaceable for they shall be called the children of God, Blessed are the pure in heart, for they shall see God Having added other like admonitions, & religiously armed herself against Death by the Holy Sacraments of the Church, she departed happily on the seaventh day before the Calends of March to her eternal Bridegroom, to reign for ever with him for whose love she despised all things on the earth. And for a testimony of her present happiness, God was pleased after many ages to discover her Sacred Body to the knowledge and veneration of pious Christians, in the year of Grace eleven hundred and one, during the reign of King Henry the first. 6. Concerning the invention of her Body William of Malmsbury thus writes, Saint Milburga rests at Wenlock: Malnib. de Reg. In ancient times her memory was celebrated by the inhabitants, but after the coming in of the Normans by reason that the place of her Sepulchre was unknown, she became forgotten▪ but of late a Convent of Cluny-Monks having been established there▪ whilst they were busy in erecting the fabric of a New Church, a certain child running earnestly over the pavement, the vault of her Sepulchre broke under him, by which means the Body of the Holy Virgin was discovered. Which being taken up, a most odoriferous vapour, as of a most precious Balsam, perfumed the whole Church: And such a World of Miracles were wrought by her intercession, that Wonderful multitudes flockd thither, both rich and poor, insomuch as there was scarce room in the open fields to receive them, so strong a faith they had to find remedy there for their maladies. Neither did they fail of their expectation, for none departed away without a cure, or at least a mitigation of their disease's. And particularly the King's-evil; incurable by Physicians, was through the merits of the Holy Virgin, healed perfectly in several persons. 7. Hence it came to pass that the fame of her Sanctity could not be confined within the bounds of Britain: For in the Roman martyrologue her Memory is celebrated among the Saints on the three and twentieth of February, martyr. Rom. ●3 Febr. where she is styled the daughter of the King of the Mercians, to wit, of Merwald Brother of Ethelbert, and his companion in the Rule. XIX. CH. XIX. CHAP. 1.2. etc. The Gests of Saint Mildreda, and Saint Milgitha Sisters to Saint Milburga 9 And of their Brother Saint Meresin. A. D. 67●. 1. WE will next adjoin to Saint Milburga her equally Holy Sister Saint Mildreda, who in her tender infancy was by her Mother Saint Ermenburga sent into France, to be educated and instructed in the Monastery of Cala (now called Chelles) nea● Paris, that so Divine Love might first take possession o● her soul. There, as we read in the Legend of her Life in Capgrave, ●p. Capgrav. 〈◊〉 S. Mildred she excelled all the other Virgins her companions in humility and other virtues. 2. During her younger years, her beauty and other Graces rendered her the Oblect of the impure desires of several persons, which she constantly and courageously resisted, passing untouched through the flames of lustful tentations. Whence some Writers of following ages, from an unwary mistake, have related that she was cast into a fiery furnace, because whilst she live● there in a secular Habit, she utterly refused the Marriage of a person of great Quality: and by Divine assistance was preserved from burning But neither William of Malmsbury, nor any of our Ancient Records mention this Miracle: Therefore we willingly abstain from adorning that illustrious Virgin with borrowed and false or suspected colours. 3. Assoon as King Egbert had finished the Monastery in the Isle of Thanet for expiation of the Murder of the two forementioned Princes, Saint Mildreda was recalled out of France; and by Saint Theodore Archbishop of Canterbury consecrated Abbess there over seaventy Religious Virgins: Ibid. among whom she behaved herself rather as a servant than a Mistress; desiring more to be loved then feared by them: and by continual watching, fasting and prayers spent her life in the service of God. 4. After a like rehearsal of her virtues▪ Harpsf. saec. 7. c. 10. Harpsfeild adds, That she having severa● years with great Sanctity administered the Office of Abbess, at last by sickness was confined to her bed: when causing all her Religious Virgin● to be assembled, she gave them many Instructions full of piety, above all earnestly exhorting them to conserve among themselves mutual charity and Humility. After which she happily departed to our Lord on the third day before the Ide● of july: and was both during her life and after her death powerful in Miracles. 5. Her Body was with great honour interred in the said Monastery of Menstrey: where it reposed near four hundred years, illustrious by the Veneration of pious Christians, and the glory of frequent Miracles. From thence about the year of Grace one thousand and thirty it was translated to Canterbury, Alstan being Abbot there as shall be declared Concerning which Translation William of Malmsbury thus writes, Malmsb. de Reg. l. 2. c. 1●. In following time the Sacred Body of Saint Mildred was translated to the Monastery of Saint Augustin in Canterbury; where it is with great devotion venerated by the Monks, and for the fame of her piety and sweetness, answerable to her Name, honoured by all. And although all the corners of the said Monastery are full of Saint Bodies, eminent for their Sanctity and Merits, insomuch as any one of them might suffice to give a lustre to the whole Kingdom, yet the Relics of none are with more affectionate honour venerated, then hers. She is present to all that love her, and ready to hear and fulfil the requests of every one, etc. At London likewise there remains to this day a Church dedicated to her honour. 6. Mir. in Fast. Belg. 13. julij. Moreover her Memory is celebrated in the Belgic Provinces. For as Aubert Miraeus testifies, part of her Relics was transported to Daventry, and reposed there in the Cathedral Church. Mention is also made of the same Relics in the Gallican martyrologue, Martyrolog. Galli● 1●. julij. on the thirteenth of july, in these words. At Daventry in Belgium is the Veneration of the Relics of S. Mildreda an English Virgin, consecrated to God in the Monastery of Chelles in the Territory of Paris, which are reposed in the Cathedral Church of S. Lebuin, together with the Bodies of the same Saint Lebuin, and also of S. Marcellinus. Her departure out of the world have given lustre to this day. Saint Mildreda was conveniently associated to these two Saints, Lebuin and Marcellinus, for her agreement with them both in her faith and country: For they were English-Saxons likewise, who together with Saint Willebrord preached the Faith to the inhabitants of Friesland and Geldres: of whom we shall treat hereafter. 7. The determinate year of the death of these two Holy Virgins Saint Milburga, and Saint Mildreda, is uncertain: Certain only it is that it is wrongfully ascribed by some Writers to the year of Grace six hundred sixty four. For since the same Authors affirm that they were consecrated by Saint Theodore Archbishop of Canterbury, who came not into Britain till after that year, it is evident that in their computation there is an Antichronism. 8. We may therefore more commodiously ascribe it to this year of our Lord's Incarnation six hundred seaventy six: In which year on the six and twentieth of February, our martyrologue commemorates the Deposition of their youngest Sister Saint Milgitha (or, Saint Milwida.) Concerning whom a very shhort account is given by our ancient Authors: For of her we read only that she entered into the Monastery of Estrey, built by the Penitent King Egbert in Kent, where she so well imitated the Sanctity of her Sisters, that she likewise deserved a place in the Catalogue of our Saints. 6. From these we must not separate a young Brother of theirs, called Mere●in: Westmon ● A. D. 676. Wigorn. A. D. 675. Concerning whom Matthew of Westminster and Florentius testify this only, that he was a child of eminent Sanctity. XX. CHAP. XX. CHAM 1. 2. etc. The death and Miracles of Saint Ethelburga daughter of Anna King of the East angel's. 5. 6 Of S. Thoritgitha. 7. Of S. Hildelida. 1. TO the same year is referred likewise the death of Saint Ethelburga daughter to Anna the pious King of the East-angles, and Sister to Saint Erconwald. She was, as hath been said, Abbess of the Monastery of Berking, founded by her Brother. Marty ●●●g Angl. 10●ct ●ct. 〈◊〉. l. 45.9. 2. Concerning her death, happening the fifth day before the Ides of October, thus writes Saint Beda: When Edilburga the pro●● Mother of that devo●● Congregation was to be taken out of the world, a wonderful vision appeared to one of the Religious Sisters named Theorethid, who had lived many years in the Monastery, serving our ●ord with all humility and sincerity, and had been an assistant to the Holy Abbess in promoting the observance of Regular Discipline, her charge being to instruct and correct the younger Sisters. Moreover to the end that her spiritual strength might be perfected by infirmity, as the Apostle saith, she was suddenly assaulted by a most sharp disease, and for the space of nine years greivously tormented with it. This happened to her by the merciful Providence of her Saviour, to the end that by this furnace of divine tribulation whatsoever defects or impurities through ignorance or negligence had insinuated themselves into her soul, might be cleansed away and consumed. 3. Now on a certain night towards the dawn of the morning, this Religious Virgin upon some occasion going out of her chamber, saw manifestly, as it were, a human body more bright than the Sun, enwrapped in linen, which being transported out of the Dormitory of the Religious Virgins, was carried up to heaven. And whilst she observed diligently by what force the said body should be raised upwards, she saw that it was so lifted up by certain ropes, more resplendent than gold, by which it was drawn higher and higher, till at last the heavens opening, it was received in, after which she could see it no longer. 4. Considering this Vision, she did not at all doubt, but that it imported that some one of that devout Congregation should shortly die, whose soul by good works formerly done, should as by certains cords be raised up to heaven. And indeed so it fell out: For a few days after Saint Edilburga the devout Mother of the said Congregation was freed from the prison of her body who had lead her life in such perfection that none who knew her could doubt, but when she left this world the entrance into her heavenly country would be opened to her. 5. S. Ethelburga was buried in the same Monastery, and after her death likewise was not wanting to procure comforts and blessings to her Religious Sisters. For as the same S. Beda relates, Ide● Ibid. There was in the same Monastery a Devout Virgin of Noble descent, but more ennobled by her Piety called Thorithgida who for many years had been so utterly deprived of the use of her limbs, that she could not stir any one of them. She being informed that the Body of the Venerable Abbess was carried to the Church, where it was exposed some time before the burial, desired she might be transported thither, and placed leaning toward it in the posture of one that prays. This being done, she addressed her petition to her, as if she had been alive, beseeching her to obtain from her merciful Creator that she might at length be freed from her so tedious and bitter torments. And within a short time her prayers, were heard, for the twelfth day after, she was delivered from her corruptible body, and made an exchange of her temporal afflictions for eternal happiness, and rest. 6. We will hereto from the same Author add another Testimonial of the same Holy Virgin's Sanctity, happening three years after in her Monastery of Barking. Ide● Ibid. When the forementioned Handmaid of our Lord Thorithg●d had continued yet three years in the body after the decease of her Mistress, she was so wholly consumed with her foresaid infirmity, that there remained scarce any flesh to cover her bones. And at last when the time of her dissolution approached, she lost all use and motion not only of her limbs, but her tongue also. In this state after she had continued three days and as many nights, she was on a sudden revived with a spiritual vision, insomuch as she opened both her eyes and lips also, and looking up steadfastly to heaven, she began thus to speak to a person, who, it seems, appeared to her, Your presence is most welcome to me. Having said this, she held her peace a little while, as expecting the answer of the said person. And again with some show of passion, she added, If this may not be, yet I beseech you let not the space in the mean time be long. Then remaining silent awhile, she concluded, If this decree can by no means be altered, yet I pray you let the delay not be beyond this following night. Having spoken this, she was asked by her companions assisting her, who it was with whom she talked? With my most dear Mother Edilburga, said she. From whence they understood that the Saint was come to signify to her that the ●ower of her departure was at hand: For according to her request, after one day and night had passed, she was freed from the chain both of her infirmity and body, and was rewarded with eternal joys. No wonder therefore that this devout Virgin Thorithgitha is placed among the Saints in our martyrologue on the three and twentieth of February, Angl●3 ●3. Febr. in the year of Grace six hundred seaventy eight. A. D. 677. 7. There succeeded her in the government of the Monastery of Barking, Idem ib. c. 10. saith Saint Beda, the devout servant of our Lord Saint Hildelida, who continued many years' Abbess thereof (no less than four and twenty) and showed great diligence, and zeal in maintaining Regular observance and providing all things necessary for her Community. This is the same Saint Hildelida to whom Saint Aldelm, fourteen years after this, inscribed his Book entitled of Virginity, and between whom passed several Letters yet extant: Of whom we shall treat further hereafter. XXI. CAAP. XXI. CH. 1. The death of Escuin King of the Westsaxons. 2. Of Hedda Bishop of the Westsaxons Successor to S. Leutherius. 3. 4. etc. The Rule of S Benedict introduced into Glastonbury: when, into other Monasteries, etc. 1. EScuin King of the Westsaxons after a short reign of two years dying, Kentuin remained sole King of those Provinces. He is by Alcuin named Entuin. A. D. 677. 2. In the beginning of his reign, Leutherius Bishop of the Westsaxons dying, the said King called out of his Monastery a Religious man named Hedda, who according to Saint Beda's testimony, Bed l 5 c. 19 was a good and just man, and worthily exercised the Episcopal charge in directing and teaching his flock, being enabled thereto rather by the love of piety engrafted in his heart, then by study or learning. Which Character seeming to import that he was but meanly furnished with literature, does not satisfy William of Malmsbury, M●lmsb. de Pont. l. 2. f 241. who professes that he had seen several Epistles of his which argued the Writer not to have been destitute of learning, as likewise several Treatises of S. Aldelm directed to him abounding with eloq●nce and profound knowledge. He having been a Monk and Abbot administered the said Bishopric the space of thirty years and more: and his Sanctity was testified by many Miracles, etc. He was consecrated Bishop in the City of London, saith S. Beda, by Theodore Archbishop of Canterbury. 3. Concerning this Holy Bishop, and particularly his solicitude to advance Religious Observance, A● Vsser in ●●●mo●d. f. 112. we read this passage qouted out of the great Table of Glastonbury by B. Usher: Bishop Hedda his body to this day reposes under a stone-Pyramid heretofore curiously engraven in the upper Churchyard of the Monks. He obtained of King Cantwin to the Old Church a liberty royal in the Isle of Glastonbury, as likewise a free power to the Monks there serving God, of electing and constituting over themselves an Abbot, according to the Rule of S. Benedict. 4. Inas King of the Westsaxons in his great Charter of Privileges granted to the same Monastery in the year of Grace seven hundred twenty five, makes mention of this Indult, Antiq. Glast. confirming all former Donations given by his Predecessors or others to that Monastery: particularly that of King Kenwalch, who by the intercession of Theodore Archbishop of Canterbury bestowed on it these lands, Ferlingmere, Beokeri, Godney, Martinesey, Edresey; likewise of King Kentwin who gave Glastingie, and was wont to call the said Monastery the Mother of Saints, ordaining that it should enjoy an immunity from all both Secular and Ecclesiastical duties, and added withal this Privilege, That the Monks living there should have the power to elect and constitute to themselves a Superior according to the Rule of S. Benedict: Also of Bishop Hedda, who with the allowance and approbation of Cedwalla, though a Pagan under his own hand, gave Lantocai: of Baldred who gave Pennard containing six hides of land, of Athelard who gave Pohelt containing sixty hides: all whose Donations I do approve and confirm, etc. 5. Here is the first mention of S. benedict's Rule received in the Monastery of Glastonbury. How long before this time it had been there embraced, or whether it now entered by the procuring of Bishop Hedda, does not appear. But certain it is that those Writers are mistaken who affirm that before S Dunstan's government of that Monastery the Monks thereof were not professed Disciples of S. Benedict. After this time the said Rule and Profession by little and little took place in most other Monasteries, as in the Norin-parts by the diligence of S. Wilfrid, and of S. Benedict, surnamed Biscop: Yea the Britain's also, and Scots who had received their Religious Instituts from the Irish, began to disuse their ancient Rites, and esteemed it piety to conform themselves to the Rule of S. Benedict. But as for the Monasteries of Canterbury and the whole Province of Kent there is not the least mark afforded in ancient Story that the Institut of S. Benedict was introduced among them after their coming into Britain: on the contrary they were Kentish Monks, who were employed in settling the said Institut among the Northumber's. So that it is demonstrably evident that the Prime Apostles of the Christian Faith among the Saxons professed and brought in the same Rule. 6. Now this Privilege at this time given to the Monks of Glastonbury of electing their own Abbott, argues that in former ages the constituting of Abbots belonged, not to the Monks, but to the Bishop or the Prince: from whose power and jurisdiction the Monks could not exempt themselves, without their free divesting themselves of it: which we see here done by King Kentwin and Bishop Hedda: concerning whom we shall speak more hereafter. 7. As for King Kentuin the Memory of his Munificence to the Monastery of Glastonbury was there gratefully conserved, for this Elegy we read of him in the great Table of that Monastery, Antiq. Glast. ap. Malmsb. In the same place reposes the body of King C●●twin, under a stone-Pyramid in the Churchyard of the Monks. He was the first of the English Kings which granted to the Isle of Glastonbury an Exemption from all Regal Service: as the British Kings before him had of old time confirmed. 8. To this time is referred the erecting▪ or rather restoring of the prime Church in the Isle of Ely, which was first consecrated to the honour of S. Peter Prince of the Apostles, but afterward entitled to S. Ediltrudis (or Ethelreda:) Concerning which Church we read this testimony of B. Godwin: Godwin. in Catal. Episc. E●ens. Ethelbert (saith he) King of Kent by the advice of S. Augustin had seaventy years before this time built a Church in that place, to wit, in the year of our Lord's Incarnation six hundred and seven. Which Church through neglect for want of reparation falling to ruin, was rebuilt in a more magnificent manner in the year six hundred seaventy seven by S. Ediltrudis. This she did by the counsel of Wilfrid Archbishop of York: but her Brother Aldulfus (or Alnufus) King of the East-Angles furnished the Charges of the work. This Aldulfus was the Successor of Edilwald in that Kingdom: and if, according to Speed, he was the Son of Ethelherd Brother of Anna, he was not Brother, but cousin german to S. Ediltrudis. XXII. CHAP. XXII. C. 1.2. etc. Kent miserably wasted: Putta Bishop of Rochester quits his See▪ in whose place Quichelm succeeds. 1. AT this time there was a great desolation in the Churches and kingdom of Kent, whereby the labours of Saint Theodore were much increased. Which desolation was caused by a furious invasion of that kingdom the year before by Edilred King of the Mercians. What the provocation or motive of this war was is not mentioned by ancient Writers: but the effects of it were terrible. 2. S. Beda thus briefly describes it: Bed. l. 4 c. 12. In the year of our Lord's Incarnation six hundred seaventy six Edilred King of the Mercians brought a furious army into Kent, and laid the whole country waste, yea without all regard of Piety or the fear of God profaned and demolished also Churches and Monasteries. Particularly the G●tty Rhofi (or Rochester) was utterly consumed in ●hat common calamity. Of that City Putta was ●he● Bishop, though absent at the time of its destruction. Lothair was now King of Kent, who fearing the violence and courage of Ed●red, saith Huntingdon, Huntingd. l. 2. made no resistance at all, but avoided his fight. So that Edilred passed freely through the whole Province, destroyed the City of Rochester, and carted back with him innumerable Spoils. 3. As for Putta Bishop of Rochester, being a man that loved quietness and solitude, he, Bed. ubi sup. according to Saint Beda's relation, seeing his Church utterly spoilt and wasted, retired to Sexulphus Bishop of the Mercians: from whom having received the possession of a Church and a small piece of ground adjoining, he there ended his life in peace. He did not at all employ his solicitude about the restoring of his Bishopric, being one whose industry was little exercised in worldly affairs. Therefore he contented himself in serving God after a poor manner in the foresaid Church: and some times when he was entreated, he would go to other places for the instruction of Ecclesiastical persons in the (Roman) manner of singing the Church service. Id. ibid. 4. The See of Rochester being thus deprived of a Pastor, the Archbishop Theodore in the place of Putta consecrated Quithelm Bishop of that City: and when he also shortly after quitted his Bishopric by reason of its extreme poverty, the said Archbishop substituted in his room another Bishop called Gebmund. XXIII. C. XXIII. CHAP. 1.2. The death of Vina the Simoniacal Bishop of London. 3 4. etc. S. Erconwald succeeds in that See. 1 During this confusion in Kent, the Kingdom of the adjoining East-Saxons enjoyed a profound peace under the government of Sebb and Sigher two pious Kings. Particularly King Sebb employed all his care in advancing Piety among his Subjects, in promoting the affairs of the Church, and in encouraging devout persons to renounce th● world, and consecrate themselves to God in a Monastical Profession. To which state of life himself also earnestly aspired, being desirous to abandon his Regal authority, and to change his purple for a poor Religious Habit, but was hindered by the obstinacy of his Queen, who refused to consent to a separation, and to imitate her husband's piety: and without her compliance the Ecclesiastical Canon rendered him incapable of executing his pious design. Many years he spent in persuading her to her own and his happiness, and at lost by devout importunity expugned her resistance, as shall shortly be showed. 2. In the mean time a great part of his solicitude was employed in settling a worthy Prelut in London, the Metropolis of his Kingdom. We have declared before how Wina the Sacrilegious Bishop of the Westsaxons, having for his crimes been expelled out of that Province, with a sum of money Simoniacally procured from Vulfere King of the Mercians to be violently introduced into that See in the year of Grace six hundred sixty six: which he for the space of nine years unworthily administered. After whose death King Sebb expressed a zealous care to repair the prejudice and harm done to that Province by so impious a Prelate. For which purpose he earnestly sought out a Successor as eminent for piety and integrity as the other was for his crimes. 3. At that time there lived not any one in that Kingdom in so high esteem of all men for virtue and Religion, as Erconwald. He was as hath been declared, the Son of Anna King of the East-angles (not of Offa, as Capgrave, and from him Harpsfeild mistakes:) and from his tender years conceived a distaste and contempt of secular designs and pleasures: Insomuch as he relinquished his Native Province, and retired among the East-Saxons, where he employed his plentiful patrimony in works of piety. We have already declared how he founded two Monasteries in that Kingdom: one for himself at Chertsey in Surrey, near the River Thames: and another for his Sister Edilburga in Essex, in a village called Barking. 4 This in all regards so eminent an Abbot, Erconwald, was made choice of by King Sebbe to administer the vacant See of London. to which he was consecrated by Saint Theodore Archbishop of Canterbury, according to this relation of Saint Beda: Bed. l. 4 c. 6. At that time, saith he (to wit, in the year of our Lord's Incarnation six hundred seaventy five) Sebbe and Sighere Kings of the East-Saxons constituted Earconwald Bishop in the City of Londen: whose life and conversation, both whilst he was Bishop, and before, is reported to have been full of Sanctity, as the Miracles to this day wrought by his intercession do demonstrate: For the horse litter in which during his sickness he was wont to be carried, and which is preserved by his Disciples, does still continue to cure many persons afflicted with fevers and other infirmities. Neither doth it work this effect only upon such as are placed under it, or lean against it, but likewise chips sliced from it, and carried to the sick, do restore them to health. Godwin in in Catal. Episc. Londin. 5. We will adjoin hereto the testimony even of B. Godwin likewise: Erconwald, saith he, a man eminent for learning and Sanctity, bestowed his whole Patrimony in erecting and endowing Monasteries. One he founded for himself at Chertsey: and another for Religious Virgins at Barking, over which he appointed his Sister Edilburga Abbess. He employed waste sums of money in the structure of the Church dedicated to S. Paul, the revenues whereof he much increased, and obtained from the Princes of that age great Privileges thereto. He addsi, That his Body was laid in a Coffin of great price and buried in the East part of S. Paul's Church, above the high Altar, where it continued till about fourscore years ago, at which time it disappeared. Concerning this Holy Bishop occasion will offer itself to say more hereafter. THE EIGHTEENTH BOOK OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAPTER. 1.2. etc. A debate between Saint Wilfrid and Saint Theodore: raised by the covetous Queen of the Northumber's: Saint Wilfrids' Appeal, and banishment. 1. IN the year of Grace six hundred seaventy eight Pope Donus dying, A. D. 678. Pope Agathon succeeded him in the Chair Apostolic, whom we shall have occasion frequently to mention by reason of a great controversy this year begun in Britain between the two Supreme Prelates of this Island, S. Wilfrid Archbishop of York, and S. Theodore of Canterbury, which lasted many years, sometimes composed by the said Pope's authority, and again breaking forth, to the great disturbance of the peace of our Saxon Churches, though it pleased the Divine goodness by occasion thereof to enlarge his Church by the happy conversion of several Nations both within and out of Britain. 2. A brief account of this dissension, foresignified by a prodigious Comet appearing the same year, Bed. l. 3. c. 12. it thus recorded by S. Beda, In the year of our Lord's Incarnation six hundred seaventy eight (saith he) which was the eighth year of the reign of Egfrid King of the Northumber's, there appeared in the month of August a Comet or blazing star, which for three months together arose every morning, representing a great pillar of wonderful light. The same year a dissension arising between the said King Egfrid and the most Reverend Prelate Wilfrid, the Holy Archbishop was driven from his See, and in his place were substituted two Bishops to govern the Nation of the Northumber's, to wit Bosa who administered the Episcopal Office in the more Southern parts of the Deiri, or Yorkshire, etc. and Eata in the Nation of the Bernicians, or Northumberland, etc. The former had his Episcopal See at York, the other in the Church of Hagulstad (Hexham) or Lindesfarn. Both of them were taken out of a Convent of Monks, and thence promoted to the Episcopal degree. And together with these a third person named Eadhed was ordained Bishop over the Province of the Lindesfars, (or Lincolnshire) which a short time before King Egfrid, having defeated Wulfere King of the Mercians, had got the possession of. This Eadhed, was the first peculiar Bishop of the said Province: Fasti Savil ad hunc annum. (the prime Seat of his Bishopric was Sidnacester, a place whose memory is now worn out by age: Yet some esteem it to be the same that is now called Gainsborow, or at least situated near it: from whence in after times the See was translated to Dorchester, and last of all to Lincoln, where it still remains.) A. D. 678. 5. Thus writes S. Beda of S. Wilfrids' expulsion, and of a new distinction and institution of Episcopal Sees. Saint Ceadda before he was translated to Lichfeild, had been the only Prelate of the whole Kingdom of the Northumber's, governing both the Churches of York and Lindesfarn. He by the sentence of Archbishop Theodore, surrendered that whole Province to Saint Wilfrid. Now Saint Wifrid by the displeasure and Violence of King Egfrid being expelled, in his place Bosa administers the See of York, and Eata that of the Province of the Bernicians, who is reckoned the fifth Bishop of Lindesfarn, and first of Hagulstad. 4. The Institution of these New Bishoprics was ordered in virtue of the ninth Canon of the forementioned Synod of Hertford assembled by Archbishop Theodore five years before this, where it was ordained, that the number of Christian's increasing, Bishoprics likewise should be multiplied. From hence issued the first spark of dissension this year between the two Holy Archbishops, S. Wilfrid and S. Theodore, which afteward was raised to a great flame. The progress of which dissension we will consequently relate from William of Malmsbury: which indeed took its first original from the Court of King Egfrid, and the malicious envy of his new Queen Ermenburga: For it has been fatal to the British, Saxon and Norman Churches of this Island, that generally disorders and Schisms have been begun by women. 5. As long as the glorious Virgin Saint Ediltrudis enjoyed the Title of Queen and Consort to King Egfrid, Malmsbu. de Pontif. l. 3. all things succeeded happily to the Kingdom and Church of the Northumber's, and Saint Wilfrid by the great esteem and reverence which his piety and zeal had obtained, was well enabled to promote the affairs of the Church. But assoon as the said Holy Virgin by Saint Wilfrids' assistance had gained her husband's consent to exchange a temporal for a celestial marriage, and to retire into a Religious Solitude enriched with poverty and a want of all sensual contentments, there more freely to enjoy the Spiritual embracements of her heavenly Bridegroom: King Egbert received into her place a Second Consort, Ermenburga, a Lady of a disposition much different from the former, and particularly tainted with the vices usually enough attending that Sex, Covetousness and Envy. 6. By the piety of the former King Oswi and several of the Nobility, so wonderful an accession of possessions and riches had been made to the tender growing Churches of the Northumber's under the care of Saint Wilfrid, that the Sacred Vessels pertaining to God's Altars were many of them of pure gold, and not any of a lower mettle than Silver: and the Vestments and other ornaments, of a suitable magnificence. This splendour dazzled the eyes of the New Queen, who with a malignant aspect began to look upon the Holy Archbishop, by whose zeal such riches had been consecrated to God's service. 7. This Envy, corroding thus the Queen's heart, she endeavoured to impart to her husband, whose ears she incessantly filled with malicious suggestions against the Holy Prelate, insomuch as by little and little his affection and respect to him diminishing, at length his Love was turned into hatred, and he began to persecute him by whose prayers he had formerly obtained so many great Victories. 8. Notwithstanding though this credulous King harkened too willingly to his wives malicious suggestions, yet he would not assume to himself a power to dispose of Ecclesiastical revenues, or to deprive the Holy Bishop of that wealth with which his Predecessor and others had entrusted him. Therefore he consulted Saint Theodore Archbishop of Canterbury, suggesting to him that Saint Wilfrid did abound with an immense superfluity of wealth, which might be sufficient for the maintenance of many Bishoprics, of which so large a Province did stand in need. 9 By so fair a pretence of extending piety, the King drew the Archbishop S. Theodore into his faction: who without any delay, and without consulting Saint Wilfrid, presently introduced into his Province three New Bishops, pretending a ground of justice, that three Bishops might sufficiently be maintained by those revenues, which being in one man's disposal, nourished in him arrogance and pride; and moreover the Province being so vast, and the number of Christians so multiplied, it was necessary that the care of them should be committed to many Governors. These allegations may indeed appear rational and just: But there was no show of justice in despoiling a worthy Bishop of all the possessions which by his industry he had procured to the Church, and without demanding his consent, imparting them to others. This injustice on Saint Theodore's part was much aggravated, in that he was said to be induced to so hasty and violent proceedings against Saint Wilfrid, by Gifts sent him from the King and Queen. 10. That the Archbishop of Canterbury should assume to himself such a power and jurisdiction over so great a Province not in an ordinary way subject to him, we need not wonder: seeing, as hath been declared, that Power was conferred on him, not only by the Pope, but by virtue of the Late national Synod of Hertford, which ordained an increase of the number of Bishoprics. Notwithstanding the manner of exercising this extraordinary jurisdiction was unexcusable: and Saint Theodore himself a little before his death was sensible of the injury done by him, acknowledging his fault, and desiring pardon of it. 11. S. Wilfrid understanding well enough that this violence and oppression was brought upon him by the King's command, repaired to him, and complained of the injury done him, alleging that the Ecclesiastical Laws forbade any diminution or change to be made in any Episcopal See, before permission was given to the Bishop to allege and defend his own rights. That Kings were the Patrons and Defenders of the Patrimony of Christ, and not dissipatours thereof. If any fault or demerit could be imputed to him, he desired his accusers might be produced, and space allowed him for his defence. All the answer that the Holy Bishop could obtain hereto from King Egbert was this, We lay no crime to your charge: but what we have ordained touching your Bishopric we will see ratified. 12. S. Wilfrid, perceiving that a Legal and Canonical debate of this matter was refused him, replied to the King with a constancy beseeming a worthy Prelate in maintaining the Rights of his Church: I see, said he, that Your Majesty has been wrought upon to my prejudice by certain factious and malignant persons about you, I appeal therefore from them to the See Apostolic. 13. This conference passed between King Egbert and S. Wilfrid in a full assembly of Nobility and other attendants. The Courtiers therefore assoon as they heard the Holy Bishop mentioning an Appeal, broke forth into open laughter and derision of him. But he presently repressed their irreverent Scorn with this sad denunciation and prophecy, Unhappy men, you laugh now to see the Churches ruind: but on this very day the next year you shall with tears bewail your own ruin. Having said this, he departed from the King's presence, and presently after forsook both his See and the Kingdom of the Northumber's, retiring into the next Kingdom of the Mercians. II. CHAP. II. CHAP. 1.2 etc. S. Wilfrid passes through the Mercian Kingdom. 3. He is by tempests cast among the Frisons: whom he converts to the Faith. 4.5 etc. His enemies seek to murder him, by the means of Ebroin: He comes safe to Rome. 1. SAint Wilfrid being thus expelled his See, took his journey towards Rome through the Kingdom of the Mercians, where by King Ethelred he was honourably received. The said King at that time had finished the Monastery of Medeshamsted, afterwards called Peterborow, which had been begun by his Predecessors, King Peada and King Wolfer. And he took this opportunity of our Holy Bishop's voyage to Rome, to send by him a request to Pope Agathon, that he would by Apostolic authority confirm the Liberties, Privileges and Exemptions of that Monastery, which by Kingly authority had been granted. Mention is made of this Request in an Ancient Manuscript of the said Monastery of Peterbortw in Sir Henry spelman's Councils. And what Answer Pope Agathon gave to it shall be declared two years hence at Saint Wilfrids' return from Rome, where he gained his cause. 2. S. Wilfrid made no stay in the Kingdom of the Mercians, Bed. l 5. c. 20. but continuing his journey to the Sea, assoon as he took ship, saith S. Beda, he was by a South-west wind driven to the Country of the Frisons, where he was honourably received by that barbarous Pagan Nation and their King Adalgise, to whom he preached Christ, and having instructed many thousands of them in the Word of Truth, he washed away the stains of their sins with the saving water of Baptism. Thus he was the first Preacher of the Gospel in that Nation: and that Doctrine which he taught, was afterward with great devotion perfectly planted among them by the most Reverend Bishop S. Willebrord. In this Apostolical employment Saint Wilfrid happily spent the Winter succeeding among that new converted people: and the spring following resumed his journey towards Rome. 3. Herein, as Baronius well observes, the merciful Providence of God did manifestly shine forth, Baron. A. D. 678. in permitting a most holy Bishop to be violently thrust from his See, to the end he might derive the fresh springs of the Gospel to a Nation ready to die with thirst: insomuch as with regard to this his Apopostolick Office, those Prophetical words of Scripture may be applied to him, Who are those which fly abroad like clouds, & c? For he by a blast of wind was carried into a dry and barren land, which he presently watered and rendered fruitful by heavenly showers poured upon it, 4. Whilst S. Wilfrid busied himself in reducing to the purity of Christian Faith the Nation of the Frisons from their filthy Idolatry, Malmsbur. de Pont. l. 3. the Devil to interrupt that good work, or to be revenged on the worker, kindled again in the minds of his Adversaries among the Northumber's that envy and malice, which seemed to have been assuaged by his exile: insomuch as they became enraged to hear that the Holy Bishop persecuted by them should be made an instrument of good to Srangers. Hereupon by messages and gifts they solicited the Franks to procure the murder of the Apostolic Prelate. 5. There lived still in greatest power among the Franks, Ebroin, More of the King's Palace, who, as hath been declared, had already embrued his hands in the blood of Dalphinus Bishop of Lions, Sup. l. and several other Prelates of the French Church. Him did the malicious Northumber's hire to this execrable murder: Who immediately by promises, gifts and menaces solicited Adalgise King of the Frisons to be the Executioner. But this barbarous, half-pagan Prince did so utterly abhor this unchristian proposal, that he threw the Letters of Ebroin into the fire, after he had read them in the hearing of Saint Wilfrid who was then feasted by him, and whilst they were burning he added these words, So may he be burned, who for covetousness of gold, would dissolve the band of friendship once agreed upon. 6. Thus by the watchful Providence of God did the Holy Bishop escape the snares laid against his life: and when the Spring had mitigated the fierceness of the air, A. D. 679. and opened the ways for travelling, Saint Wilfrid renewed his journey towards Rome, and, Malmsbu. ib. as William of Malmsbury relates, passing through the Kingdom of the Franks inhabiting beyond the Rhine, came to the King of that Nation called Dagobert: Who entertained him with all kindness and respect, calling to mind how when he himself had formerly by a faction of his Nobles been driven out of his Kingdom into Ireland, at his return this Holy Bishop had lodged him friendly, and moreover furnished him with horses and attendants to his own country. To express his gratitude therefore this King not only with extreme benignity received Saint Wilfrid, but with most earnest prayers solicited him to accept the Bishopric of Strasbourg, and fix his habitation in his country. This kind offer the Holy Bishop thought not convenient then to accept, but deferred his resolution till his return from Rome: Whereupon he was, though unwillingly, dismissed by the King, and being accompanied with his Bishop Deodatus, prosecuted his journey. 7. Thus writes the said Historian. A. D. 679. But what he relates of Dagoberts' expulsion into Ireland. aught to be applied to Theodoric King of the Franks who lived at this time, and being rejected by his Subjects, might have been thus hospitably entertained by S. Wilfrid. Whereas King Dagobert was dead several years before this. 8. Saint Wilfrid being thus dismissed with recommendations, Id. ib. passing through Champagne diverted out of the strait way to visit Berthaire Prince of that Province. This Prince had from the Holy Bishop's enemies been informed of the cause of his journey, and moreover invited by promises to procure some mischief to him. Whereupon at his first coming he received him with an arrogant frowning countenance: but assoon as he had been acquainted with a true relation of the cause, his displeasure was mitigated, insomuch as he did not only abstain from doing him any hurt, but by his recommendation and assistance brought the controversy to a good end: Withal professing that he was induced hereto by the humanity of the King of the Hunns, in whose Court he had formerly lived during his banishment, who though he was a Pagan, yet could by no offers be corrupted to do the least harm to him to whom he had once promised security. 9 The like courtesy and Civility did Saint Wilfrid find from all Princes through whose Courts and Provinces he passed: insomuch as at last he arrived safely at Rome, where he found Pope Agathon busily employed in repressing the Heresy of the Monothelites, who taught that our Saviour though subsisting in two Natures, yet had but one Will. This Heresy had at that time greivously infected the Eastern Churches, for the extirpation whereof, and preventing the spreading of it in the West, that Holy Pope had at this time assembled a Synod at Rome: to which S. Wilfrid was invited, where likewise his cause was determined: But before we relate the success thereof, it will be expedient to declare how in his absence almighty God justified his innocence by inflicting a sharp judgement on his Enemies and persecutors at home. III. CHAM III. CHAP. 1 2. etc. Saint Wilfrids' Prophecy fulfiled. Winfrid Bishop of Lichfeild expelled. 1. THAT Prophetical denunciation, by which Saint Wilfrid, being derided by the Courtiers of King Egfrid for his Appeal to Pope Agathon, foretold them, That their laughter should precisely within the space of a year be turned into grievous lamentation, Malmsb. l. 3 was exactly fulfilld the next year in which he remained at Rome. For not long after his departure Ethelred King of the Mercians, Brother of Wolfere, being desirous to avenge the injuries of his brother sustained from King Egfrid, who had overcome him in battle, and possessed himself of the Province of the L●ndesfars (or Lincolnshire) he denounced war against the said Egfrid: Who swelling with pride for his former victory, courageously met him with an army, not doubting of like success against him. ●ed. l. 4. c. ●1. 2. The two armies met, saith Saint Beda, near the River Trent, where coming to a decisive battle, the Mercians utterly defeated the army of the Northumber's, and among a multitude of others there was slain, E●win, the Brother of Egfrid, a young man ●bout eighteen years old, tenderly loved both by the Northumber's and Mercians: for his Sister, named Ostrids, was wife to King Ethe●red. And it happened that on the very day, a twelf-month after Saint Wilfrid had suffered the forementioned injury, the dead body of that hopeful young Prince was brought to York, which caused a general and long continued mourning both to the City and Province. 3. If this battle was fought on the South side of Trent in Nottinghamshire where remains a village called Edwinstow, it is most probable that place took its name rather from this Prince, who by William of Malmsbury is called Edwin, then from the Holy King and Martyr Saint Edwin, who by Saint Beda's testimony was slain at a place called Heathfeild in Yorkshire. 4. By this victory King Ethelred recovered that portion of his Kingdom called the Province of the Lindesfari, which Egfrid had formerly won from his brother Wolfere. But this one defeat not concluding the war, to the continnance of which both these Kings made great preparations: Idem Ibid. S. Theodore Archbishop of Canterbury, trusting in the Divine assistance, interposed himself between them, and by many zealous exhortations pacified their minds, so as that flame was quite extinguished, insomuch as no other satisfaction was given to King Egfrid, for the death of his Brother, but only a sum of money. And the peace concluded between the two Nations continued inviolate for many years. 5. King Ethelred having thus repaired the breaches formerly made in his Kingdom, Malmsbur. de Pont. l. 3. expelled out of his Province Winfrid Bishop of Lichfeild and Successor to the Holy Bishop Ceadda, for that he had favoured the party of King Egfrid. The exiled Bishop therefore passing over the Sea, was driven on the shore of France: where he fell in to the hands of Theodo●ick King, and Ebroin chief Commander of the Franks, to whom, as hat been said, a Message had been sent to●● apprehend the Holy Bishop Wilfrid. These therefore by a mistake of the name of Winfrid for Wilfrid, slew the said Bishops attendants, and suffered him, after he had been pillaged of all things, to go his way: So dearly did he pay for the affinity of his Name to Saint Wilfrid. Thus writes William of Malmsbury: In whose narration this difficulty appears, that Theodorick King of the Franks is declared a persecutor of Saint Wilfrid, who a little before is said to have entertained him with all kindness. But the same excuse is here to be made for him, which heretofore was made for Saint Bathildis Queen Regent of France, to whom some Writers impute the murder of the Holy Bishop Dalphinus; not that she was guilty of it, but because it was done during her Regency, by the cruelty of Ebroin, who had the whole power of the kingdom in his hands. IV. CHAP. IV. CHAM 1.2 etc. A wonderful Miracle, showing the efficacy of the Holy Sacrifice of the Mass. 1. IT would be a fault in this place to omit a wonderful accident which befell in the late b●ttell where the young Prince Elwin was slain, by which Almighty God was pleased to declare the efficacy of his servants Prayers, especially during the solemn Sacrifice of his Church. The fact is upon good testimony related by S. Beda in the manner following: 2. Among others, Bid. l. 4. c. 22 saith he, there was in the said battle one of the Prince's soldiers, named Imma, slain (at least in opinion.) This soldier all that day and the night following lay among the other dead bodies, as if he had been slain: but at last his Spirit returning he sat up, and as well as he could, bound up the wounds he had received. Then resting himself awhile, he raised himself on his feet, and began to walk away with an intention to find out, if possible, some friends, who might take care of him. As he was going away, he was met with and taken by some of the enemies, the Mercians, and brought to their Captain, a principal Officer of King Ethelred, who examined him what he was. The poor man was a afraid to acknowledge himself a soldier, therefore he answered that he was a poor countryman, who had a wife, and was come in this expedition with several others of the like quality, to bring provision to the Army. Upon this answer the Officer commanded that care should be taken of his wounds, and when they began to be almost cured, he made him every night to be put in chains, to prevent his running away. 3. But no chains could hold him: for after they were gone which had put the chains upon him, they presently fell off. And the cause of this wonder was this. He had a Brother named Tunna, a Priest and Abbot of a Monastery in a certain town which at this day from his name is called Tunnacestir. This Abbot having heard that his brother was slain in the late battle, came himself to search for his body: and having found another in all regards very like to his, he carried it to his Monastery, and there buried it honourably. Moreover he took care that several Masses should be said for the pardon of his sins: and by virtue of those Masses it came so pass that no bands could hold him, but they presently fell lose from him. 4. In the mean time the Officer whose Prisoner he was, began to ask him, How it came to pass that he could not be bound? Whether he had about him certain Charms, which as some think, have a power to untie all bands? His answer was, that he was utterly ignorant of such unlawful arts: But, said he, I have a Brother in mine own country, and I am assured that he thinking I am slain, says frequent Masses for me: so that if I were now in the other world, I doubt not but my soul by his intercession and prayers, would be absolved from all pains. 5. After he had continued a good space a Prisoner to the said Officer, those who guarded him observed by his countenance, gesture and speeches that he was no countrey-peasant, but a person of quality. Thereupon the Officer calling him aside privately, enquired more diligently who he was: withal promising him that if he would simply declare his condition, he would not use him any thing the worse. He then plainly manifested to him that he was a servant of the King of the Northumber's. Whereupon the Officer replied, I did assure myself by the manner of thy speech that thou wert not of a base condition. And now thou deservest to die, in revenge of all my brethren and kinsmen who have been slain in the battle: but because I will not break my promise I will not kill thee. 6. Assoon therefore as he had recovered health and strength the Officer sold him to a certain man at London called Freson. But neither could he be bound by his New Master: for after try all of several sorts of bands and chains, they became all unloosed. When he therefore who had bought him perceived that he could not be restained by fetters, he gave him permission to redeem himself, if he could. For commonly after nine of the clock in the morning the usual time of Masses, his bands were untied. Upon this offer the Prisoner was suffered to depart, having first given his promise by oath that he would either send the money agreed on for his ransom, or return and yield himself a prisoner again. He went therefore from London into Kent to King Lothere Nephew to the famous Queen Ethelreda by her Sister, who likewise had formerly been a servant to the said Queen: and from him the Prisoner received the money appointed for his ransom, which according to promise he sent to his Master. 7. Being thus free, after some time he returned to his Country, and coming to his Brother the Abbott, he related to him particularly all the accidents, both good and bad, which had befalln him: and then perceived that his chains for the most part had been loosed precisely at the hours in which Masses had been celebrated for him: and moreover that many other commodities and comforts had befalln him from heaven, in his dangers, by his Brother's prayers and the Oblation of the saving Sacrifice. 8. Very many persons being informed from the foresaid person of these particulars, have been much kindled in their Faith and devotion to pray, give alms and Offer holy Sacrifices for the deliverance of their friends who were departed this life. For hereby they perceived that that saving Oblation was of wonderful virtue for the redemption both of soul and body. This relation I myself received from several persons who had heard it from the man himself to whom these things befell: And therefore I thought it expedient, having been clearly convinced of the truth of it, to insert it as undoubtedly certain in this my History. Thus writes S. Beda. After this disgression, we will return to Saint Wilfrid at Rome. IV. CHAP. IV. CHAM i. 2. etc. Saint Wilfrids' cause heard and determined in a Roman Synod, to his advantage. 1. WE have already declared how Saint Wilfrid arriving at Rome found Pope Agathon in great solicitude concerning the faith of all Churches, upon occasion of the Heresy of the Monothelites much spread in the East. For which purpose among other Provinces, he sent likewise into Britain, where he commanded a Synod to be assembled, to the end he might explore whether the Faith of the Saxon Church there were sound and uniform with other Catholic Churches, or in any point corrupted. 2. The person sent by him for this purpose, saith S. Beda, was a Venerable Priest called john Arch-Cantor of the Church of S. Peter, and Abbot of the Monastery of S. Martin, who this year arrived in Britain (being conducted by the most Reverend Abbot Biscop, by surname Benedict) His business was to invite the Arch-bisho Theodore to come himself, or at least to depute another in his name to the Rome Synod to be assembled for repressing the foresaid Hiresy. This appears by the said Pope's Letters written the next year to the Emperors of Constantinople, Heraclius, and Tiberius: in which this passage is extant: Our hope was, saith he, to have joined to this our Assembly our Fellow-bishop Theodore, ●●. Bernn. ●. D. 680. a learned Philosopher and Archbishop of the great island of Britain, together with other Bishops abiding in those parts: and for that reason we hitherto deferred this Council. Which expression as it argues a wonderful merit and esteem in which this holy Archbishop was held in that age: so it disproves manifestly the assertion of Sir H. Spelman, who thence collects that S. Theodore was called to the Council held at Constantinople, whereas it is evident that it was the Roman Synod assembled the year following to which he was invited. Malmsb de P●●t. l. 3. 3. In the mean time S. Wilfrid being arrived at Rome, saith William of Malmsbury, he found the whole City in a solicitous expectation of him. For his coming was prevented by a Messenger sent from S Theodore Archbishop of Canterbury, whose name was Kenewald, a Monk of a modest and Religious comportment, who brought with him in Writing several Articles of accusation against S. Wilfrid, conceived in very rude and bitter expressions. S Hilda the famous Abbess likewise sent Messengers on purpose to aggravate the charge against him. This seemed a matter of so great consequence to the holy Pope Agathon, that for determining it he presently assembled a Council of fifty Bishops and Abbots in the Great Church of our Saviour, which had its surname from the founder of it, the Emperor Constantin. Before this Council was S. Wilfrid summoned, accused, defended, and in the end absolved. The whole proceeding of this Council in the cause of this holy Bishop, which was the only business debated in it, cannot be better related than we find in th● authentic Copy of it preserved by William of Malmsbury, and also extant in a Manuscript produced by Sir. H. Spelman among his Councils of Britain: Spelm. Concil. 〈◊〉. 1. p. 158. The Form whereof is as followeth: 4. In the Name of our Lord and Saviour jesus Chr. In the twelfth year of the reign of our most pious and glorious Emperor Constantin the elder, and his Brethren our new made Emperors Heraclius and Tiberius, in the seaventh Indiction, in the month of October, Agathon the most blessed Pope of the Catholic Church presiding: the most holy Gospels being set before in the Church of Saviour named from Constantin, and together sitting with him these holy and learned Bishops as Assessors in the present cause, Crescens Bishop of Vinon, Phoberius Andreas of Ostia, juvenal of Albano. 5. Agathon the most Holy and Blessed Bishop of the Catholic Church and Apostolic City said thus to the Bishops sitting with him: I do not believe that your Holy Fraternities are ignorant of the cause moving me to call you to this Assembly: For my desire is that your Reverences would join with me in hearing and treating of a Debate lately risen in the Church of the British Isle, where through God's Grace the multitude of true Beleivers is increased. A relation of which Controversy hath been brought to us as well by information of persons thence arrived here, as by Writings. 6. Then Andrew the most Keverend Bishop of Ostia, and john of Porto said, The ordering of all Churches dependeth on the authority of your Apostolic Sanctity, who sustain the place of the Blessed Apostle S. Peter. But moreover we, by your command, have read unto our fellow-Bishops sitting here with us, the several Writings which Messengers directed hither from Britain presented to your Holiness: as well those which certain Messengers a good while since brought from the most Reverend Archbishop there, together with the informations of others against a certain Bishop who (as they say) is privily slipped away, as also those which were presented by the Devout Bishop Wilfrid, Bishop of the Holy Church of York, who having been cast out of his See by the forenamed Holy Archbishop, is come hither. In all which Writings, though many questions be inserted, yet we do not find that by any Ecclesiastical Canons he has been convicted of any crimes, and consequently he was not canonically and legally e●ected: Neither do his accusers here present charge him wi●h any naughty acts meriting a degradation: On the contrary it appears to us that notwithstanding his unjust sufferings he hath born himself modestly, abstaining from all seditious contentions. All that he hath done is, that being driven out of his See, the said venerable Bishop Wilfrid made known his cause to his fellow-bishps, and it come for justice to this See Apostolic. 7. Agathon the most holy and blessed Bishop of the Catholic Church, and of the Apostolic City of Rome said to his Brethren sitting with him, Let Wilfrid the Venerable Bishop ●f the Holy Church of York, who, I am informed, attends at the doors of our Secretary, be here admitted, and bring with him the Petition which he is said to have compiled The holy Bishop Wilfrid being entered into the Venerable Secretary, said, I beseech your Holiness, be pleased to command that my Petition may be openly read. The most holy Bishop Agathon said, Let the Petition of Venerable Wilfrid be received and publicly read. And john the Notaery received and read it to the holy and Apostolic Council, in tenor following: 8. I Wilfrid an humble and unworthy Bishop have at last by God's assistance brought my steps to this supreme residence of Apostolic dignity, as to a strong tower of safety, from whence doth proceed the regulation according to Sacred Canons to all the Churches of Christ: and therefore I do assure myself that your Venerable Paternities, both by my suggestion in writing and likewise by the discourse which at my first coming I made to your Holiness, have been sufficiently informed that certain persons have violently and unjustly invaded my Bishopric, without convicting me of any fault, and in an Assembly in which were present Theodore the most Holy Archbishop of Canterbury and other Bishops, they have endeavoured to usurp my See which I had administered the space of more than ten years: and in my Diocese three Bishops have been promoted, though their promotion be contrary to the Canons. Now upon what Motive or provocation the most holy Archbishop Theodore by his authority without my consent should ordain three Bishops in my See, out of reverence to his person, who was sent thither from this Apostolic Chair, I am unwilling to examine. Notwithstanding if it shall appear that against the Rule of Ecclesiastical Canons being driven from my ancient See without any offence committed which is so severely punishable by the sa●d Canons, I have for all that been free from all factious tumultuousnes, and quietly departed away, after I had protested my innocence and the illegal proceedings against me before the Bishops of the said Province, I do here submit myself to your Apostolical judgement. If your Sentence shall be that I remain deprived, I do with all willingness and humble devotion embrace it. But if you shall think fit that I be restored to my Bishopric, this one thing I shall only beg of this Apostolic See, that the foresaid invaders may be expelled from the Dioceses, which I though unworthy have so many years governed. Yet if you, shall judge expedient that more Prelates be ordained in the said Province of which I have been the sole Bishop, I beseech you to take order that such may be promoted there as may be persons with whom I may quietly and peaceably join in the administration of it. 9 (This Petition being read) Agathon the most holy and blessed Bishop of the Holy Catholic Church and Apostolic City of Rome, said, It is no small satisfaction to this Assembly that in this Petition the Holy Bishop Wilfrid hath manifested to us, that though he hath been unduly cast out of his See, yet he never made any obstinate resistance by Secular power, but with all humility begged the assistance of Blessed Saint Peter Prince of the Apostles, withal professing his readiness to submit to what soever Sentence the same Blessed Apostle, from whom we receive our authority, shall pronounce by my mouth, 10. The Sacred Synod there residing among other decrees unanimously consented to this, We do ordain and Decree that the Holy Bishop Wilfrid be restored to the Bishopric which he lately possessed: And that the Archbishop shall ordain for his Coadjutours such persons as himself shall, with the consent of a Synod to be assembled there, make choice of: and as for those persons, who in his absence have illegally intruded into his Bishopric, let them be utterly expelled from thence. A. D. 680. And who soever shall refuse to receive this our Decree, let them be interdicted. 11. Saint Wilfrid being thus absolved and reestablished by Apostolic authority, with the unanimous consent of the Roman Synod, did not presently return: but made his abode at Rome till the year following, in which another more frequent Synod was assembled in the cause of the Monothelites, of which Synod he appeared a principal member, sitting there not as an Appellant, but as sustaining the place of the Clergy of Britain and Ireland. 12. During the time of this his absence happened the blessed death of his most beloved Disciple the glorious Virgin Saint Ethelreda, or Ediltrudis, twice a wife and always a Virgin: Of whom we have already by anticipation largely enough treated in the foregoing Narration of the Story of her Gests, death, burial and incorruption: to which we refer the Reader. We will only add the Prayer, which the ancient English Church recited on the ninth of the Calends of july, being the day of her Deposition: O God, who dost increase our joy by the yearly Solemnity of thy Virgin S. Ethelreda, Grant in mercy that we may be assisted by her merits, with the examples of whose Chastity we are enlightened, through our Lord, etc. Another Prayer, to the same effect was in the Church Office on the day of her Translation on the three and twentieth of june. V. CHAP. V. CHAP. 1. S. Wilfrid declares the Faith of the Saxon Church in a Roman Synod. 2. He obtains a Confirmation of the Privileges of the Monastery of Medeshamsted, or Peterborow. 1. THE year following the same Pope Agathon, A. D. 6●0. Bed. l. 5. c. 10. saith Saint Beda, having assembled a Synod at Rome of one hundred twenty five Bishops (all whose names are found subscribed to the Synodall Letters in the fourth Action of the Sixth Council) against the Monothelites, who taught that there was only one Will and operation in our Saviour, commanded Saint Wilfrid to be called to the same Synod, and there to declare openly his own Faith, as likewise the Faith of the Province and Island from whence he came. Which he having done, and thereby approved himself and his countrymen to be Orthodox Catholics: it seemed good to the Council that among other things that also should be inserted in the Synodall Gests: which was performed in this form: Wilfrid the devout Bishop of York, having appealed to the See Apostolic in a particular cause of his own, by whose authority he was absolved from all accusations both certain and uncertain, and afterwards called and admitted to this Synod of one hundred twenty five Bishops: Where in the name of all the Churches in the Northern parts of Britain and in the Isles of Ireland, inhabited by English, Britain's, as likewise the Nations of Scots and Picts, he made open profession of the true, Catholic Faith, confirming it moreover by his subscription. 2. The other Acts of this Synod not pertaining to our present History we will omit. After this Saint Wilfrid according to the Commission given him by Ethelred King of the Mercians, obtained from the See Apostolic and Roman Synod a Confirmation of the Privileges and Exemptions granted by the said King to the Monastery of Medeshamsted (or Peterborow,) which he had lately finished. There is extant in Sir. H. spelman's British Councils a Copy of a Brief of Pope Agathon to the same effect, Spelm. Concil. l. 1. fed. 164. which he translated out of the Saxon language into Latin: In which notwithstanding there is one passage whereby the said Pope constitute the Abbot's▪ successively of the said Monastery, Legates of the Apostolic See in Britain, which seems repugnant to the custom and practice of that and following ages, which always acknowledged that Title to be the ornament and honour of the See of Canterbury. VI CHAM VI CHAP. 1.2 etc. A Synod at Hatfeild in Britain touching the Faith against Eutyches: S Theodore's Synodall Letters, etc. The Subscriptions, etc. 8.9 10. john a Roman Abbot present there: His virtues: In his return he dies in France. 1. WHilst these things were agitated at Rome, the Roman Abbot john Arch-Cantour or the Church there of S. Peter, being now in Britain and commissioned to explore the Faith of the English Churches, and give an account thereof to the See Apostolic, diligently executed his commission. By his suggestion no doubt it was that this same year, Bed. l. 4. c. ●7. as Saint Beda testifies, the Holy Archbishop Theodore being informed that the Faith of the Church of Constantinople was much disturbed by the Heresy of Eutyches, and desirous to preserve the English Churches, committed to his care, free from that contagion, he assembled a Synod of Venerable Bishops and very many learned men, in which he diligently inquired what the Beleif of each person was: after which enquiry he found amongst them an unanimous agreement in the Orthodox Catholic Faith. Id. in Epiton●. 1. This Synod, saith he, was held in a place called Heatfeild. But there being several places in Britain of the same name, he leaves it uncertain in what Province it was. Most probable it is that it was the same which at this day is called Bishops-hatfeild in Hertfordshire so called rather from this Synod there held. then, as Camden would, because it belongs to the jurisdiction of the Bishop of Ely. 3. The Synodall Letters dictated by S. Theodore Archrbishop of Canterbury who presided therein, Id. l. 4. c. 17. were according to the same S. Beda of the tenor following: In the name of our Lord and Saviour jesus Christ: In the tenth year of the Reign of our most Religious Lord Egfrid King of the Northumber's, on the fifteenth day before the Calends of October, and the eighth Indiction: and in the sixth year of the reign of Edilred King of the Mercians: in the seaventeenth year of the reign of Adulfus King of the East-angles, and in the seaventh year of the Reign of Lothair King of Kent, Theodore by the Grace of God Archbishop of the Isle of Britain and City of Canterbury presiding, and the rest of the Bishops of the Isle of Britain sitting with him, the most Holy Gospels being honourably placed among them, in a town according to the Saxon tongue named Hedtfeild: We there after common advice have unanimously declared the true and Orthodox Faith, according as our Lord jesus Christ incarnate delivered to his Disciples who saw him and heard his words, and as is contained in the Symbol of the Holy Fathers, and generally all Saints, Universal Synods, and particular Orthodox Churches have delivered. We following these faithful Guides, according to their doctrine divinely inspired, do unanimously believe and profess according to the Holy Fathers, in truth and propriety of speech confessing the Father, Son and Holy Ghost, the Trinity consubstantial in Unity, and Unity in Trinity, that is, One God in three Subsistences or Persons Consubstantial, of equal glory and honour, 4. And after many other speeches added to the like effect, which pertain to the Confession of the Orthodox Faith, this Holy Synod hath to its common Letters added this Profession, We receive the five Holy Universal Synods of the Blessed Fathers, that is, of the three hundred and eighteen Bishops assembled at Nicaea against the impious Heretic Arius and his Dogmes: and of the hundred and fifty Bishops assembled at Constantinople against the madness of Macedonius and Eudoxius, and their Errors: and of the two hundred Bishops met at Ephesas against the impious Nestorius and his dogmes: and of the six hundred and thirty Bishops assembled at Chalcedon against Eutyches and Nestorius and their Dogmes: and again they were assembled in the fifth Council at Constantinople, in the time of justinian the younger against Theodorus, Theodoret, and the Epistles of Ibas, and their dogmes against Cyrill. Likewise in the Synod held at Rome in the time of Blessed Pope Martin, in the eighth Indiction, and ninth year of the Religious Emperor Constantin. We receive all these, and glorify our Lord jesus Christ as the said Holy Fathers glorified him, neither adding any thing, nor diminishing from their Decisions We with heart and tongue anathematise those whom they have anathematised, and we receive those whom they have received, glorifying God the Father without beginning, and his Only begotten before all ages, and the Holy Spirit unexpressibly proceeding from the Father and the Son, as the forementioned Holy Apostles, Prophets and Doctors have taught. And hereto we all subscribe, who together with the Archbishop Theodore have declared the Catholic Faith. 5. Such was the tenor of the Synodall Letters of this Council at Hatfeild: but the names of the Bishops subscribing, for brevity's sake, were omitted by S. Beda. Yet in the forementioned Saxon Manuscript produced by Sir. H. Spelman and translated into Latin we read that the Apostolic Breif touching the Privileges of the Monastery of Medeshamsted, or Peterborough, was read publicly in the said Synod, and approved there: Witnesses whereof by the Author cited are there mentioned. Spelm Conc. l. 1. f. 164. 6. Moreover King Ethelred in the foresaid Synod said, I do immovably ratify and confirm whatsoever gifts my Brethren Penda and Welfere, and my Sisters Kyneburgh and Kineswith have given and by will conferred on S. Peter and this Abbot. And my will is that in the Anniversary days of their deposition they be commemorated for the good of their souls and mine. And this day I myself give to S. Peter and his Church of Medeshamsted the lands here under named with their appurtenances, to wit, Bredune, Hre●pingas, Cedenac, etc. These lands I give to S. Peter with the same liberty as I myself now possess them: forbidding my Successors in any thing to prejudice this my Gift. And if any shall do contrary hereto, the Anathema of the Pope and all other Bishops fall upon him. Of these things all here present are Witnesses. I Ethelred do confirm these things with the sign of the Cross of Christ. † I Theodore Archbishop of Canterbury am Witness of this Writing of Meleshamsted: and I excommunicate all who so ever shall violate any thing of it: and give my benediction to all who observe it. ✚ I Wilfrid Archbishop of York am witness, and confirm the same with an Anathema. †. I Saxulf formerly Abbot and now Bishop do in mine own name and of all my Successors inflict an Anathema against all infringers of this. †. I Ostritha Queen to King Ethelred, confirm this. ✚. I Adrian legate decree the same. †. I Putta Bishop of Rochester have written this. †. I Waldhere Bishop of London do ratify this. †. I Cuthbal● Abbot do so confirm it, that whosoever shall violate it, may he bear the malediction of all Bishops and of Christians in the world. Amen. 7. If this Writing be indeed authentic, we are to suppose that all the subscriptions were not made at once, but successively: for certain it is that S Wilfrid was absent during the Session of this Council: and therefore subscribed it after this return. Again at this time Saint Erconwald, and not Waldhere, was Bishop of London, to whom Waldhere succeeded four years after this, and then might probably subscribe. Lastly Putta here named Bishop of Rochester had resigned his See several years before this, and at this time lived under Sexulf Bishop among the Mercians: So that either we must affirm that he conserved the Prerogative of his Title, notwithstanding his Resignation: or that it was another Bishop of the same name, and perhaps the same who is said by Bishop Godwin to have been the first Bishop of Hereford. 8. Besides the Bishops of Britain there was present in the said Synod of Hatfeild the forementioned john Arch-chantour of B. Peter's, and Abbot of the Monastery of S. Martin, saith S. Beda: and he likewise confirmed the Decrees of Catholic Faith. When he came into Britain he brought with him the Synodical Acts of a Council not long before this celebrated at Rome by Pope Martin and one hundred and five Bishops, against those who taught that there was only one Will and operation in Christ: A Copy of which Synodical Acts he caused to be transcribed and left in the Monastery of the Venerable Abbot Benedict Biscop: and carried back with him towards Rome a Transcript of the Decrees of the Synod of Hatfeild. 9 Among other benefits which the Churches in Britain received from this Venerable Roman Abbot john, this is reckoned by the same Author, that he taught the Monks of the foresaid Monastery (of Giruy) governed by S. Benedict the Roman Order and Rite of singing, leaving them likewise Rules for the same. He also committed to writing the Order of celebrating all Feasts through the year: all which were till S. Bedes compiling his History observed in that Monastery, and transcribed by many other adjacent Convents. And very many Religious men from almost all the Monasteries of the Province, who had any skill in singing flocked to him to better their skill. 10. The same Holy Abbot returning towards Rome, a little while after he had passed the Sea was surprised by an infirmity, of which he died. And his body was by his friends carried to Tours and there honourably buried: This was done out of love and respect to S. Martin: in as much as he had been Abbot of a Monastery dedicated to the same Saint at Rome. And in his way from Rome to Britain passing by Tours he had been with great kindness entertained in the Church of S. Martin there, and earnestly requested by the Monks to take the same place in his way at his return. Moreover he had from thence received assistants in his journey and labours. Now though he died in his return, notwithstanding the Exemplar of the Catholic Orthodox Faith of the English Church was carried to Rome, and joyfully read by the Pope and all others there. VII. CH. VII. CHAP. 1.2. etc. King Egfrid despises the Pope's Decrees for the restitution of Saint Wilfrid. 4.5. etc. S Wilfrid imprisoned: and miraculously defended by God. 9.10. etc. Queen Ermenburga punished by Divine power. 1. SAint Wilfrid having been thus absolved at Rome, returned the year following into Britain, where he found greater tempests attending him then he had left at Sea: for the Letters from Rome testifying his innocence were so far from qualifying the fury of King Egfrid against him▪ that they rather more incensed it. The progress of his succeeding sufferings is thus related by William of Malmsbury: Malm●b●●. d 〈◊〉. l. 3. ●● 4. 2. S. Wilfrid, saith he, in his return having by God's protection escaped all dangers by the way, came safe to his own country▪ Where with much difficulty having obtained access to the presence of King Egfrid, he presented to him Pope Agathons' Letters Sealed. These Letters the King, attended by the Bishops of his own faction, enemies to S Wilfrid, commanded to be read: After which he was so far from showing any Reverence to the See Apostolic, that he delivered him up to a certain Officer of his, a man of well known cruelty, to be cast into an obscure Prison, having first despoiled him of all things, and dispersed his attendants into several places: For he gave credit lightly to those who affirmed that those Decrees were obtained by bribes at Rome, where they said money could procure any thing. 3. Hence we may collect that King Egfrid did not move any controversy or doubt of the Pope's Lawful authority to determine this controversy, which was sufficiently acknowledged by the Bishop's Adversary S. Theodore, who made no protestation against his Appeal, but sent a Religious man to charge S. Wilfrid at Rome. But this pretence King Egfrid gave of his disobedience to the Pope's and Roman Synods Sentence, that it was unduly procured, or that the true state of the Controversy had not been aright represented at Rome, or some other like excuse, which is never wanting to those who are resolved not to submit to justice and authority. Id. ib. 4. The same Author thus further proceeds in his Narration: The Holy Prelate, saith he, with a spirit unmoved and an unaltered countenance suffered this violence, and with holy admonitions exhorted his friends, whose sufferings he compassionated, to expect a happy end of these calamities from the Divine goodness. As for the Officer to whom he had been committed, though he was to all others of a barbarous and savage comportment, yet to him he showed himself, gentle and mild, neither did he afflict him with any torment or other vexation, but only this▪ that he shut him up in darkness: for he durst no. altogether neglect or resist the King's orders. But Divine justice would not permit this holy Prelate, who was the Light of Britain, to be unworthily oppressed with darkness. For a Light from heaven darted into the obscurity of the prison supplied the Sun's absence, creating a bright day there, from whence the world's light had been excluded; and the beams of this heavenly light shining through the chinks of the prison, terrified the Keepers, and compelled them to fly and acquaint their Master with the wonder. He was much astonished at the hearing of it, but such was his fear of King Egfrid, that he durst not express any further kindness to his prisoner. 5. But a terrible disease suddenly happening to his wife forced him to overcome his fear▪ for a most grievous imposthume after terrible torments at last burst in her body, the wound whereof was so wide and gaping, that the sight thereof horribly affrighted her husband: and presently after, sh● was tormented by the Devil possessing her, by which she became bloodless, & dumb, and a cold stiffness seized on all her members as if she had been dying Upon which the husband in great haste running to the Holy Bishop, and casting himself at his feet, with earnest prayers obtained pardon from him. In so much as without any delay he went, and making his prayers over her, and casting Holy Water into her gaping throat, her disease and torments presently ceased, and perfect health returned. 6. King Egfrid was forthwith acquainted with all these things by a message from his Officer, who with much grief beseeched him that he would not sacrifice him to the Devil by making him any longer guilty of cruelty to the holy and innocent Bishop. But nothing could alter or mollify the King's rigour: therefore he commanded that he should be taken from the custody of Offrith (so was the said Officer called) as being a faint-hearted coward, and delivered to another named Tumber, a Sergeant of a far more fell and savage disposition. 7. But as the King's cruelty increased, so likewise did Almighty God more miraculously declare his goodness to his servant. For when this new ●aylour commanded him to be laid in chains, the chains applied by his servants to the Holy Bishop's limbs, were found either so strait that his legs would not enter, or so large that they took no hold: and if at any time they proved fit, hay were no sooner put about his limbs, but they presently fell off. At last therefore the laylours' obstinate malice was forced to yield to the Divine power, and the Holy Bishop suffered no other incommodity, but only a confinement. 8. As for King Egfrid the report of these things wrought no good effect upon him, yea when any one mentioned them, he could not abstain from casting reviling scoffs against the Saint. Yet frequent Messengers passed between him and the Bishop, with commands that he should acknowledge the invalidity of the Roman Decrees, and that they were illegally extorted with bribes: This if he would yield to, then perhaps by the King's indulgence he might recover the things taken from him, and a part of his Bishopric: But if he refused, he might thank himself for his losses, as being the only cause of the present quarrel and variance. But such threatenings as these had small effect on the holy Bishop's mind: on the contrary he protested to the King that to save his own life he would not do any thing that might cast an infamy or disparagement on the authority of the See Apostolic. 9 But how does Queen Ermenburga behave herself all this while, she who was the first cause of all this mischief, and continually fomented it? She passed her whole time, days and nights, in banquets, and entertainments: and whither soever she went she carried with her, either on her neck or in her chariot, as in triumph, (Chrismarium) the precious Box of Sacred Oils (or as we read in Capgrave, a costly Reliquary) which had been violently extorted from the holy Bishop: This she were, not out of a sense of piety or devotion, but to testify her envy and pride in enjoying the spoils of her enemy. Id. ib. 10. But this her joy did not last long: For as the same Author in pursuance of the story relates, On a certain night in which she lodged with the Holy Abbess Ebba, her husband's Aunt, by God's permission the Devil entered into her, which put her besides her senses, insomuch as she began to be outrageous and frantic in her talk. The Abbess being awaked with the noise she made, arose and in great haste ran to her, ask her mildly what she ailed. The Queen answered her nothing to the purpose, for by the extremity she was in, her speech was taken from her. But the good Abbess having been informed lie others of the true cause, earnestly solicited the King her Nephew that the Holy Bishop's Reliquary might be restored, and himself, according to the Pope's sentence, re-invested in his rights. This she told him was to be done if he would have his Queen restored to her health. But if through animosity he would not yield so far, at least let restitution be made of the things wrongfully extorted from the Holy Prelate, and permission given him to quit the country. To this the King yielded: and presently the Queen recovered her senses and health: and after the death of her husband, the forsook the world, and undertook a Religious Profession, showing great sorrow and remorse for the injuries done to the Holy Bishop. 11. Hence we may be informed of the true cause of S. Wilfrids' sufferings and banishment. The pretence was piety in committing the care of so large a Province and the revenues of it to several persons, as being too exorbitant for one: but under this pretence was shrouded the envy and avarice of Queen Ermenburga, who earnestly thirsted after Church goods, and by this division expected a good share in those sacred spoils. Therefore the partiality of the Centuriators of Magdeburg is evident, who against the testimony of all Antiquity affirm, Magdeburg. Cent. 7. f. 529. that Wilfrid was therefore driven into banishment, because he had persuaded Ethelreda the former wife of King Egfrid to forsake her husband, and under pretence of a vow to retire into a Monastery, as Bale showeth. Whereas in all the debates of S. Wilfrids' cause in his own country, at Rome, and in several Synods both before and after this, not any scruple was moved about S. Ethelreda. But it concerned such Writers as these to invent any fictions for justifying the sacrilegious marriage of Luther. But who can suffer himself to be persuaded that Queen Ermenburga, who is styled by William of Malmsbury the cause and nourisher of this long debate, should fill all Europe with the noise of this Controversy, in which if proof had been made that S. Ethelreda had done ill in retiring from the world, and S. Wilfrid in advising her thereto, it would have followed that Ermenburga was no lawful Queen, but an Adulteress. VIII. CAAP. VIII. CH. 1.2. The Death of S. Hilda: one of S. Wilfrids' adversaries. 3. The death of S. Ermenburga, Mother to S. Milburga, etc. 4. S. Erection of two New Bishoprics, at Worcester and Hereford: A succession of the Bishops in Hereford. 1. IT is an useful admonition which William of Malmsbury affords us from this debate between S. Wilfrid and his adversaries: Malmsb. Sup. For, says he, we may thence observe the miserable condition in which human nature is involved, when as those persons which by Antiquity are celebrated for eminent Saints, and were such indeed, as Theodore, Brithwald, john, Bosa, as likewise the famous Abbess Hilda should join themselves with those impious persons, who with an irreconciliable hatred persecuted a Bishop of such eminent Sanctity as was S. Wilfrid. 2. As for the glorious Abbess S. Hilda, Sup l. 16. c. 21. of whom we have already treated, this same year of S. Wilfrids' banishment she received the reward of so many heavenly works performed by her on earth. And we can not doubt but that this fault of persecuting S. Wilfrid, proceeding from misinformation of others, and not premeditated malice in her own heart, was expiated by her former merits for thirty three years together, and a sharp sickness which continued six years before her death, all which time she ceased not from praising God for her sufferings, and daily instructing the innocent flock committed to her charge. What testimonies at and after her death God was pleased to show of her Sanctity, hath been already declared from S. Beda. 5. The same year likewise died S. Ermenburga Mother of the glorious Virgin S. Milburga, S. Mildreda and S. Milgitha, as likewise of the Saintlike child Merefin. Concerning whom Harpsfeild thus writes, Harpsf. saec. 7. c. 10. Ermenburga though she had for her husband Mervald son of Penda King of the Mercians, who was yet alive, yet so inflamed a desire she had to a solitary Religious life, that she never ceased her importunity, till she had procured her husband's consent. Having thus obtained her wish, she returned into Kent to her Brother Egbert, to whom she discovered her pious purpose, desiring his assistance for the execution of it. Whereupon he built for her at Estrey a town of Kent a Monastery consecrated to the young Prince's Martyrs, Saint Ethelbert and S. Ethelbritht. There she passed the remainder of her life with seaventy other Virgins consecrated to God, in wonderful Sanctity. Her name is recited among the Saints in our martyrologue on the nineteenth of November. Martyrolog. 〈◊〉. 15. Novemb. 4. At this time Saint Theodore increased the Number of Bishoprics, erecting the Sees of Worcester and Hereford: Of the former he consecrated Boselus, and of the other Putta Bishop: concerning whom, as likewise his Successors for many years, little more being recorded but their Names: because we judge it not expedient to make frequent breaches in this History only to insert Names, we will here briefly give a Catalogue of those which sat at Hereford: for the Bishops of Worcester have left considerable monuments of their Gests and virtues. 5. To Putta therefore Bishop of Hereford after he had administered that Province eleven years, succeeded Tirtell: Whose Successor after twelve years was Torther: who continued in that Bishopric fifteen years, and either deserting it voluntarily or by death, the next was Walstod in the year of Grace seven hundred and eighteen: To whom after seaventeen years succeeded Cuthbert. Now concerning Walstod the only thing memorable in him was that he began the fabric of a Cross very costly and magnificent, but died before he could finish it, which care he left to his Successor, who engraved in it certain Latin verses importing the same, which are recorded by Bishop Godwin in his Catalogue of the Bishops of that Diocese: whereto I refer the curious Reader. IX. CHAP. A. D. 681. IX. CHAM 1.2. etc. S. Wilfrid is forced to leave the West Saxons: And converts the South-Saxons. 8. He teaches the people a remedy against the famine. 9 He erects an Episcopal See and Monastery at Shepey 11. Of Eappa the Abbot there. 1. SAint Wilfrid being thus banished his Native soil, A. D. 681 saith William of Malmsbury, took his journey▪ towards the Kingdom of the Westsaxons, where he was kindly entertained by a certain Noble man called Berethwald: But within a few days he was forced to qui●t that Refuge. For Ethelred King of the Mercians, whose subject that Noble man was, (being likewise his Brother's Son) with threatening commanded him that he should not retain the Bishop so much as one day longer. This was done in compliance with Egfrid King of the Northumber's, whose Sister Osdritha (to comfort them for the loss of their Brother Elwin) was given in marriage to the said King Ethelred, by whom a peace was concluded between the New husband and Brother. S. Wilfrid therefore during this short abode with Berethwald, having built there a small Monastery, was forced to leave the Monks and to fly for refuge to the Pagan South-Saxons, since he could find no security among Christians. 2. The King of these South-Saxons was named Edilwalch, who having been informed of the causes of this holy Bishop's banishment, ●ith great readiness and affection offered him his assistance, resolutly and firmly engaging himself that no entreaties of his enemies should induce him to betray him, nor any offers of money to expel him the country. S. Wilfrid therefore being thus confident of his protection, began to preach the Christian Faith first to the King and Queen, and afterward to the inhabitants of that Province. Neither were his persuasions unsuccessful, for in a very short time the King was baptised by him, by whose example almost all his subjects were animated to embrace the Christian Faith. Thus writes William of Malmsbury. 3 But as touching the baptising of King Edilwalch, Sup. l. 17. c. 4. we have already related from S. Beda, that he was baptised twenty years before this by the persuasion of Wolfere late King of the Mercians: although indeed very few of his Subjects could then be induced to imitate him: who yet now by the preaching of S. Wilfrid were persuaded to cast off their Pagan Idolatry. The manner of this Conversion is thus declared by S. Beda: 4. The Holy Bishop Wilfrid, Bed l. 3. c. ●3▪ saith he, having been driven from his See by Egfrid King of the Northumber's, Bed. l. 3. ●. 13. was forced to wander through many Provinces: he went to Rome and after returned into Britain. And although by reason of ●he hostile enmity of the said King he could not be admitted to his Diocese, yet none could hinder him from his Ministry of preaching the Faith. For having been forced for refuge to turn aside into the Province of the South-Saxons, lying between the Kingdoms of Kent and the Westsaxons, and containing land for about seven thousand families, which Province at that time was wholly addicted to heathenish Superstitions, he preached there the Christian Faith, and having converted many, he administered to them the Sacrament of Baptism. 5. As for the King of that Nation Edilwalch, he had some years before been baptised in the presence and by the suggestion of Wolfhere King of the Mercians, by whom at his coming out of the Font he was received as his Son, and in sign of such adoption he bestowed on him two Provinces, to wit, the Isle of Wight, and the little Province of the Meanvari. 6. But the whole Province of the South-Saxons remained ignorant of God and his holy Faith. Now there was there a certain Scot●ish Monk, his Name was Dicul, who had built a very small Monastery in a place called Bosanham, compassed with the Sea and woods, where lived five or six Monks who served our Lord, living in an humble and poor manner. But not any of the inhabitants of that country gave any ear to their preaching, and much less emulated their profession. 7. But when the Holy Bishop Wilfrid preached the Gospel among them, he not only delivered them from eternal damnation, but likewise from a present temporal calamity ready to destroy them. For the space of three years before his coming into that Province no rain at all had fallen: by means of which a most grievous famine ●ame among the people, destroying great numbers of them. For the report is, that many times forty or fifty men together half consumed with hunger would go to some precipice hanging over the Sea, and holding their hands together cast themselves down into the water, or upon the ●ocks. But on the very day in which that Nation received Baptism there sell a seasonable and plentiful rain, by which the earth flourished again, and the fields with a pleasant verdure brought forth fruits of all kinds in great plenty. Thus abandoning their Idolatry, the hearts and flesh of all the inhabitants exalted in the living God, perceiving that he was indeed the only true God, who in mercy had enriched them with goods of all kinds, both for their souls and bodies. 8 The same Author in another place relates how Saint Wilfrid taught the people another remedy against the famine. Idem ibid. For, says he, the Sea and rivers in that country abounded with fish: but the inhabitants had no skill at all in fishing, except only for Eels. But by his command a great number of such Nets as were used for Eels being gathered together, they cast them into the Sea, and by God's providence took of several sorts of fishes to the number of three hundred. Which being divided into three parts, one hundred was given to the poor, another to those which laboured, and the third he reserved for the use of him and his attendants. By such benefits as these he got a cordial affection of them all, by which means they were the more easily induced to expect heavenly blessings promised them in his Sermons, since by his assistance they had already obtained temporal. 9 Great numbers therefore having been converted, the next care was to appoint a Mansion for Saint Wilfrid and his companions. This care was not wanting, for as the same Author says, Id. ib. At that time King Edilwalch gave to the most Reverend Bishop a possession of eighty seven families, for the entertainment of himself and those who would not forsake him in his banishment. The place was called Seolesea, or the Island of Seales. It was encompassed by the Sea on all sides except toward the West, where the entrance into it is in breadth about a bow-shoot. Assoon as the Holy Bishop had the possession of this place, he founded there a Monastery, placing therein for the most part ●uch as he had brought with him, whom he instituted in a Regular conversation: and this Monastery is to this day governed by such as have succeeded him. For he remained in those parts the space of five years, that is, to the death of King Egfrid, and worthily exercised his Episcopal Office both by word and deed. And whereas the King, together with the said land, had bestowed on him all the goods and persons upon it, he instructed them all in the Christian Faith and purified them with the Sacrament of Baptism: among whom were men and mayd-ser●ants two hundred and fifty, all which were not only by baptism▪ rescued from the slavery of the Devil, but had likewise bestowed on them a freedom from human servitude. 10. Several Bishops anciently have had their Episcopal See in this Half-Island, and were called Bishops of Selsey: but none succeeded S. Wilfrid there, till the year of Grace seven hundred and eleven. Afterward about the year one thousand and seaventy the Episcopal See, was translated thence to Cissancester▪ now called Chichester, where it remains to this day. Camden in Sussex. As for the ancient small City in which those Bishops resided, there remains only the ca●keyse of it, which in high tides is quite covered with the Sea, but at low water is open and conspicuous, saith Camden. 11. Over the Monks in this new founded Monastery S. Wilfrid appointed Abbot a devout Priest named Eappa, of whom we have already treated And a little after happened a terrible plague which swept away great numbers both of Religious persons there, and in the country about. Bed. l 4. c. 14. By occasion of which the Monks appointed a solemn Fast three days together, with prayers and Sacrifices for the asswaging of it. And on the second day of the said Fas● happened that Miracle which we mentioned ●●fore at the Death of the Holy King & Martyr S. Os●ald: how a young child in the said Monastery lying alone sick of the infection, whilst the Monks were at Prayers in the Church, there appeared to him the Apostles S. Peter and S. Paul, bidding him not to be afraid of death, for the same day he should be carried by them into heaven: but he was to expect till the Masses were finished, after which he should receive the precious body and blood of our Lord for his Viaticum. They commanded him likewise that he should call for the Priest and Abbot Eappa, to whom he should declare that God had heard and accepted their prayers, and excepting the young child himself, not any one of the Monastery or possessions adjoining should die of that sickness. And that this mercy to them was obtained by the intercession of the glorious King and Martyr Saint Oswald who the very same day had been slain by Infidels. This the child declared accordingly to the Priest Eappa: and the event confirmed the truth, for he died the same day, and not any one after him: all that were sick recovered, and the infection ceased. X. CHAP. X. CHAP. 1.2. Three Bishoprics among the Northumber's. 3.4 etc. Trumwin ordained Bishop of the Picts: and afterward expelled. 1. WE will leave S. Wilfrid among the South-Saxons awhile, busy in his Apostolic employment among his new Converts: and return to take a view what passed in the mean time in the Northern parts of Britain. We have already declared how S. Theodore Archbishop of Canterbury partly in compliance with King Egfrids' passion against S. Wilfrid, and partly in conformity to a Canon of the Council of Hertford, divided the single Diocese of the Northumber's into two▪ that of York▪ and another of the more Northern Provinces, the Episcopal See whereof was placed indifferently at Lindesfarn and Hagulstad This was done in the year of Grace six hundred seaventy eight. And two years after, he again added a third Bishopric in the same Province. For whereas Eata had been consecrated Bishop both of Lindesfarn and Hagulstad, he then divided that Diocese, leaving that of Lindesfarn to Eata, and ordaining Tumbert, or Cumbert, over that of Hagulstad, now called Hexham. 2. He instituted likewise at the same time a New Bishopric among the Viccians, or inhabitants of Worcester-shire consecrating Boselus their first Bishop: For he who had been formerly designed thereto, named Tatfrith, God●v in Episc. Wigorn a man of great courage and learning, and of an excellent judgement (saith S▪ Beda quote by B. Godwin) had immaturely been snatch●● away by death before he could be consecrated. 3. At this time the Nation of the Picts▪ though they had embraced the Christian Faith many years before, yet by reason o● the great vicissitudes happening among them, wanted a Bishop. In the year six hundred forty two they were subdued by King Oswald and made tributary. After the death of the next King, Oswi, and in the first year of the reign of Egfrid, the same Picts (saith William of Malmsbury) contemning the infancy of this young King, Malmsbur. de Pont. l. 3. f. 261. withdrew themselves from his obedience, and boldly invaded his Kingdom under the conduct of a Noble man named Berney: The young King courageously met them, and with an army much inferior in number, destroyed an innumerable multitude of Picts, insomuch as the fields were covered, and rivers choked up with their carkeyses. This happened in the year of our Lord's Incarnation six hundred seaventy one. 4. Now King Egfrid who notwithstanding his unjust rage against S. Wilfrid, was yet zealous enough to protect and enlarge the Church, admonished S. Theodore Archbishop o● Canterbury, to whom the general care of the Ecclesiastical state of Britain was committed, that the said Nation, though professed Christians, was destitute of a common Pastor to administer to them spiritual nourishment. Here upon S. Theodore ordained Trumwin Bishop, Bed. l. 4. c. 12 whom in the year of Grace six hundred eighty one he sent into the Province of the Picts, at that time subject to the Empire of the English, saith S. Beda. 5. It does not appear in any ancient Records, whether any peculiar place was assigned him for his Episcopal See: Most likely it is that he had no fixed habitation, for in a Synod a little while after his consecration at which he was present, he subscribed in this form, I Trumwine Bishop of the Picts have subscribed hereto. 6. This good Bishop, though he continued alive till the year of Grace seven hundred, yet administered that Bishopric but a short while. For four years after this the Nation of the Picts rebelled against King Egfrid, and coming to a battle obtained a great victory against him and slew him. After which Victory, they entirely freed themselves from the dominion of the English, whom they drove out of their country, killing all those which fell into their hands. Now among those which by flight escaped their fury, saith S. Beda, Bed. l. 4. c. 26. one was the most reverend man of God Trumwine, who lately had received the Office and dignity of Bishop among them: He together with all the Religious persons and others living in the Monastery of Abercurwig, newly founded by him, departed out of that country. His escape was the less difficult, because the said Monastery was seated near the limits of both the Nations of the English and Picts Assoon as he was come into a place of security, he sent away the Monks attending him, commending them to several Abbots his friends. As for himself he chose for his mansion the famous Monastery of streanshalck, A. D. 682. where there was a Congregation both of men and women consecrated to God. There, attended with a few of his Brethren, he spent many years in a strict Monastical Conversation, to the benefit not only of himself, but many others. At that time the Royal Virgin Elfleda was Abbess of the said Monastery, together with her Mother Eanfleda. And by the coming of the Holy Bishop thither the said devout Abbess received much comfort and assistance in the regulating her Religious subjects. Sup. l. 16. c. 7. This Holy Abbess Elfleda, or Edelfleda, was the daughter of Oswi formerly King of the Northumber's, and consecrated by him to God in the year of Grace six hundred fifty five, when she was but a year old, so fullfilling a vow which he made to God when he was to fight a battle against Penda the cruel King of the Mercians. She had all her life been educated in piety by the Holy Abbess Hilda: and after her death succeeded in the government, of the Monastery of Streanshalck. Among her Subjects and Disciples none deserved better to have her memory recorded then her Mother Eanfleda, who after the death of her husband Oswi retired into the same Monastery, willingly submitting herself to be instructed in Monastic Observance, and governed by her own daughter. Concerning whom occasion will be given to speak further. XI. CHAP. XI. CHAP. 1.2.3. Two Monasteries of S Peter and S. Paul built by King Egbert among the Northumber's. 4.5 &c The Gests of S. Benedict Bishop: of S. Ceolfrid, and S. Easterwin, Abbots there. A D. 682. 1. IN the year of Grace six hundred eighty two Pope Agathon died: after which the See remained vacant the space of nineteen months, for what cause it is uncertain. His name is read recorded among the Saints for his zealous and prudent administration of God's Church and many acts of Virtue and piety. Florent l●c. 2. The same year, saith Florentius, Egfrid King of the Northumber's for the redemption of his soul gave again to the Holy Abbot Benedict, surnamed Biscop, a possession of forty families. Upon which land the said Abbot built another Monastery in a place called Giruum, which he dedicated to S Paul the Apostle (as the other had been to Saint Peter:) and sent thither two and twenty Monks, appointing over them Abbot Ceolfrid, who was in all things his ready and courageous assistant. 3. It willbe convenient and seasonable in this place to treat somewhat largely of the foundation of the two Monasteries of S. Peter and S. Paul by the liberality of King Egfrid and care of S. Benedict Biscop: Likewise of the Abbot's governing them and other occurrents, related by Saint ●●da, who was a Monk in one of them in the first age of their foundation, and besides several particulars regarding them, sprinkled in his general Ecclesiastical History, has compiled a Treatise expressly on this Subject, which has been lately rescued from the dust and darkness and published by the learned Antiquary, Sir james Ware. 4. In which Treatise we read how [S. Benedict Biscop born of a Noble family, Bed. Hist. Abbatum W●remouth. and a household servant of Oswi King of the Northumber's, from whom he received a possession of land competent to his degree, notwithstanding at the age of five and twenty years despised worldly preferments, and aspiring only to celestial honours forsaken his country and kindred for Christ, and traveled to Rome out of a devotion to visit & religiously venerate the Monuments of the Blessed Apostles S. Peter and S. Paul. At the same time Alcfrid son of the said King Oswi moved with the same devotion, accompanied him in that voyage, but was recalled by his Father. Yet this hindered not S. Benedict from proceeding in his journey, which he dispatched with great diligence, and arrived at Rome in the days of Pope Vitalian. 5. The short time of his abode there, which was not many months, he employed in perfecting himself in the knowledge of Divine things, of which he had tasted some sweetness before. After that he departed to the famous Island Lerin, where he adjoined himself to a Congregation of Monks, received the Ecclesiastical Tonsure, and with great diligence observed Monastical Discipline, to which he obliged himself by Vow. After he had spent two years in the Exercises of Mortification and Devotion, the zealous affection which he bore to Saint Peter incited him to return to Rome, sanctified with his Body: Which voyage he performed by Sea in a Merchant's ship. 6. This his return to Rome happened at the time when Egbert King of Kent, as hath been declared, desirous to have an Archbishop of Canterbury acquainted with the Saxon tongue, who might without an Interpreter imbue his Subjects with Divine Mysteries, sent thither a devout and learned Saxon Priest elected to that dignity, named Wighard, to be by Pope Vitalian ordained Bishop. But this good man, with all his attendants, presently after their arrival at Rome died of the Pestilence. After which the said Pope to the end King Egberts' Message and request should not be wholly ineffectual, among his Priests made choice of S. Theodore whom he consecrated Archbishop of Canterbury, assigning him a colleague and Counsellor, the holy and prudent Abbot Adrian. And knowing S. Benedict Biscop to be an industrious, noble and religious person, he enjoind him for a higher and more common good to interrupt his pilgrimage undertaken for Christ, and to attend the said Archbishop in his journey to Britain, in the quality of a guide and interpreter. 7. Being thus arrived in Britain, S. Theodore committed to him the government of the Monastery dedicated to S. Peter at Canterbury: Which charge assoon as Adrian arrived, he resigned to him: And after about two years' abode there resumed a third journey to Rome, which he prosperously performed, and shortly after returned furnished with a plentiful Library of sacred Books of all kinds, some of which he bought with his money, and some were given him by the liberality of friends, both at Rome and Vienna in France. 8. Assoon as he was landed in Britain his intention was to repair to Coynwalh (or Kenwalch) King of the Westsaxons, with whom he had formerly contracted friendship, and received many kindnesses. But being informed that he at the same time was taken away by an untimely death, he went into his own native country, and presented himself to Egfrid King of the Northumber's: To whom he related particularly all the occurrents of his Voyages, how many sacred volumes, and what plenty of holy Relics of the Blessed Apostles and Martyrs of Christ he had brought into Britain out of foreign countries. He did not conceal likewise from him the ardent desire he had to a Religious Profession, and what knowledge he had got at Rome and elsewhere of Ecclesiastical and Monastical Discipline. 9 By such discourses he found so much favour and kindness with the King, that he presently bestowed upon him of his own possessions as much land as might maintain seaventy families: commanding him to build thereon a Monastery to be dedicated to the honour of S. Peter the Supreme Pastor of the Church. This was done, and the Monastery seated at the mouth of the River Wire (Vedra) on the northside of the River, in the six hundred seaventy fourth year of our Lord's Incarnation, the second Indiction, and fourth year of the reign of King Egfrid. 10 Scarce a year was passed after the Monastery was built, but S. Benedict went over Sea into France, from whence be brought with him Masons, to erect a Church of Stone according to the Roman fashion, which he always most affected. And so great was his diligence, out of the love he bore to Saint Peter, to whose honour it was built, that within the compass of a year after the foundations were laid, it was entirely perfected, insomuch as Solemn Masses were sung there. Moreover when the building was almost finished▪ he sent Messengers into France, who brought back with them glasiers to make windows for the Church and upper galleries. This was an art formerly unknown in Britain, and was taught the Britain's at this time, being very commodious for lamps and other vessels useful in the Church. In a word whatsoever was convenient for the service of the Altar and adorning of the Church, both vessels and Vestments, which could not be found in Britain, he took order should be brought out of foreign countries. 11. And because he could not be furnished with all things out of France, he undertook a fourth journey to Rome, from whence he came loaded with abundance of spiritual wares▪ as Books, Relics, Images, etc. Besides that he obtained o● Pope Agathon to send with him the forementioned john Abbot of S. Martin's and Arch-Cantour of S. Peter's Church in Rome, to be a Master of Church-music and singing in his Monastery according to the Roman manner: Which Office the said john diligently performed, not only in that, but many other Churches in Britain. Lastly the devout Abbot Benedict brought with him from Rome another, which was no mean, present, to wit, a Brief of Pope Agathon by which the said Monastery was made free and exempted from all outward usurpations and oppressions: Which Privilege was demanded by the advice and desire of King Egfrid. 12. The said King being well satisfied and delighted with the zeal and industry of S. Benedict, and perceiving that his former Gift had been well and proffitably employed, he added a second Gift of a possession of forty families, on which by command of the said King Egfrid he built another Monastery on the opposite side of the same River, which he consecrated to the honour of S. Paul the Apostle, sending thither seaventeen Monks under the government of Ceolfrid a Priest their Abbot. Now a special care S. Benedict had in the constitution of these two Monasteries of S. Peter and Saint Paul, the former seated at Wiremouth, and the other at Girwy (now called jarrow) that they were linked together in peace and unity, as if they were but one body, being governed by the same Rule and Institut. 13. As for this Ceolfrid, he had been a companion and assistant in all things to S. Benedict from the first foundation of the former Monastery: He had also attended him in his last journey to Rome, which he willingly undertook both out of devotion, and also a desire to increase his knowledge in sacred and Ecclesiastical matters. Upon occasion of which journey Saint Benedict made choice of a certain Priest and Monk of the Monastery of S. Peter, called Easterwin, whom he constituted Abbot of the said Monastery, to the end he might assist him in the labour of its government, which by reason of his frequent journeys and absence, he could not sustain alone. Neither ought it to seem absurd that two Abbots at the same time should jointly govern one Monastery: For Ecclesiastical History informs us that Saint Peter constituted two Bishops a● Rome, under himself, the necessity of affairs so requiring at that time: And the great Patriarch S. Benedict himself, as the Blessed Pope S. Gregory writes of him, appointed over his Disciples twelve Abbots subordinate to himself, without any prejudice to Charity, yea to the augmentation of it.] XII. CHAM XII. CHAP. 1.2. The Gests of the holy Abbot Easterwin: his death. 1. BEcause we will not interrupt this narration touching the foundation of those two Monasteries of S. Peter and Saint Paul, with the discipline and government of them for several years under the direction of S. Benedict and other Abbot's subordinate to him, we will proceed in setting down a summary of the Treatise of S. Beda touching that argument, in which is contained an abstract of the lives and actions of the said Abbots, beginning with him who died first, which was the Venerable Abbot Easterwin. Bed. ib. [2. He was born of a Noble extraction, but was far from making that an argument of pride and contempt of others, as some do: but as became a true servant of God, he used it as a motive to aspire to true Nobility of soul, consisting in Piety and humility. He was cousin german to his Abbot S. Benedict, but in both of their minds there was such a contempt of worldly respects or privileges, that neither did Easterwin at his first admission into the Monastery expect any preeminence in consideration of his birth, nor any privilege or favour for his propinquity to the Abbot, who likewise for his part did not at all consider these relations: but he lived in the Monastery in an equal state with the meanest. 3. Add hereto, that whereas he had been an Officer in the Court of King Egfrid, assoon as he had quitted secular employments, and undertaken a spiritual warfare only, he continued always like the rest of his poor brethren, humble and obedient, and not only willingly but joyfully, would he winnow or thrash corn, milk the ewes or heifers, and labour in the bakehouse, garden or kitchen, and any other painful or mean services of the Monastery. 4. Yea after he had unwillingly undertaken the degree and Office of Abbot, he remained in the same mind he was before towards all, according to the Wise man's admonition, saying, They have made thee a Ruler, be not lifted up, but be amongst them as one of them, mild, affable and kind to all. Whensoever upon occasion he was obliged to exercise Regular Discipline or correction towards any of his brethren, after a fault committed, he so behaved himself, as rather to prevent any future recidivation, then to express anger for what was past, neither did he sh●w a countenance clouded with any passion. Whensoever the necessity of business called him abroad, which often happened, if he found any of his brethren at labour, he would presently join himself with them, either holding the plough, or turning the van to winnow, or hammering iron and the like: For in his youth he was robustious and fit for any labour. He had a sweet and winning speech, a cheerful heart, a liberal hand, and well conditioned aspect. Whilst he was Abbot he contented himself with the same diet he used before, and as the rest of his Community used, he lay in the same Common Dormitory, insomuch as when the disease of which he died seized on him, so that, as he perceived by certain signs, it would prove mortal, he continued two days resting in the Dormitory: For the five remaining days before his death he made himself to be removed to a more retired lodging in the Monastery: And one of those days coming abroad into the air, he sent for all his Brethren, and with great compassion and kindness gave to each of them the kiss of peace, they all the while weeping & bewailing the departure of so good and great a Father and Pastor. 5. He died the night before the Nones of March, whilst the Monks were exercised in singing Martin's. He was four and twenty years old when he first entered the Monastery, in which he lived twelve years: seven of which were spent in his Priestly duty, and four in governing the Convent: after which leaving his earthly corruptible body, he went to receive his reward in the heavenly kingdom.] Having premised this short account of the life of the Venerable Abbot Easterwin, we will return to the order of our Narration. XIII. CHAP. XIII. CH. 1.2. etc. The Gests, sickness and death of the Holy Abbots S. Sigfrid, and Saint Benedict Biscop. [1. SAint Benedict having constituted the said Easterwin Abbot of the Monastery of S. Peter, Bed. ib. and Ceolfrid of that of Saint Paul, he not long after undertook his fourth voyage to Rome: and as formerly, he returned enriched with innumerable gifts proper for the Church, as Sacred Books, and abundance of holy Images: In which was described the whole life of our Saviour in so many several pieces as they sufficed to encompass the whole Church of our Lady, built in the greater Monastery. And our Church of S. Paul likewise was adorned with pictures containing such histories in the Old and New Testament as had a comformity each to the other. For example, there were placed opposite to one another the Image of Isaac carrying wood with which he was to be burnt in sacrifice; and over against it our Lord in like manner carrying his Cross: Again to the Serpent exalted by Moses in the wilderness there answered the Image of our Lord exalted on his Crosse. Besides these he brought with him two Mantles all of pure silk of inestimable work, for which he had in exchange from King Aldfrid and his Counselors (for before his return King Egfrid was slain) a possession of three families, lying Southward to the Mouth of the River Wire. 2. But to qualify the joy of the good success of his voyage, he found his Monastery in a sad condition, by reason of the death of the Venerable Abbot Easterwin and a great number of the Monks under his charge which had been taken out of the world by a pestilence raging through all that country. Yet this grief was attended with some consolation, for as much as in the place of Easterwin, by an Election made by the Religious Monks there, with whom also was joined the Reverend Abbot Ceolfrid, there was substituted a Successor in the charge of Abbot, Sigfrid a Deacon, a man of equal gravity and meekness with his Predecessor. He was sufficiently learned in the Scriptures, adorned with all virtues, and of wonderful abstinence: But as his mind was enriched with all Graces, his body was much depressed with sickness, for he was tormented with an incurable disease of the lungs. 3. And not long after, the Venerable Abbot Benedict also began to be afflicted with a tedious sickness. For God in his merciful Providence, to the end he might prove the solidity of their piety by patience, cast them both upon their beds, that after their infirmities had been cured by death, he might eternally refresh them in the quiet repose of Light and peace. For, as we said, Sigfrid after he had been vexed with a tedious and irksome pain in his lungs and entrails, was brought to his end. And Benedict for three years' space languishing with a Palsy, was reduced to that extremity, that all the lower members of his body were deprived of motion and life, and the upper parts, without which life could not consist, were reserved free for the exercise of his patience. Now during the time of their sickness, both these Holy Abbots ceased not to give thanks to their Creator, continually attending to the Praises of God,, and charitable admonitions to their Brethren. 4. Particularly S. Benedict did frequently and earnestly exhort his Monks to a constant Stability in the Observance of the Rul● which he had given them. For, said he, You must not think that the Constitutions which you have received from me, were inventions of mine own brain. But having in my frequent voyages passed through no fewer than seaventeen-well ordered Monasteries, I informed myself in all their Laws and Orders, and selecting the best among them, those I have recommended to you Moreover he enjoined them to have a special care that the most noble and well furnished Library which he had brought from Rome, and which was so necessary for the instruction of the Church, should not through negligence be spoilt or dissipated. 5. But one special Injunction he often and earnestly renewed to them, which was, That in the Election of an Abbot no regard at all should be had by any of them to kindred, but only to integrity of life and ability of reaching. For (said he) I profess unto you that I would much rather choose that this place in which I have founded this Monastery, if such were the will of God, should be reduced to a barren wilderness, then that mine own Brother, who, we know, does not walk in the ways of Piety, should succeed me in the charge of Abbot. And therefore, my Brethren, be ye in a special manner wary not to seek in my place a Father either among strangers, or for propinquity of blood to any of you: But according as is contained in the Rule of the Great (Patriarch and) Abbot S. Benedict, as likewise in the particular Decrees of this Monastery, when you meet together in the common Assembly of your Congregation for the Election of an Abbot, let him be proposed to the Bishop to receive his Benediction, whom you shall unanimously choose as most apt for that charge, both with regard to his virtue and learning. 6. The same Venerable Abbot Benedict likewise to qualify the tediousness of long nights, which by reason of his infirmity he was forced to pass without sleep, was accustomed to send for one of the Monks to read to him some portion of Scripture suitable to his present state, as the Story of the patience of job, or such like, by meditating on which his mind might be more vigorously affected to the love and desire of heavenly things. And because he was utterly unable to rise out of his bed to the Choir, and withal found great difficulty to raise his voice and frame his tongue to the usual course of Psalmody, he out of a prudent devotion would every Ecclesiastical hour send for some of his Monks, and whilst they, divided as it were into two quires, chanted the Psalms proper for the Hour, by day or night, he, as well as he could, would join his voice with theirs: and so by their assistance he would perform the divine Office, which alone he could not do. 7. These two Venerable Abbots being thus oppressed with sickness, one day had a desire to meet together, that they might see one the other, and consult together touching the common good of the Monasteries, which they were become unable any longer in their own persons to govern. But so extreme was their weakness, that Abbot Sigfrid was carried in a Coffin to the Chamber where S. Benedict lay on his bed: and both of them being placed close to one another with their heads on the same pillow, yet their weakness was such that without the help of others attending on them, they were unable to join their lips together to give and take their last kiss of charity: which was a sad spectacle to the assistants, who helped them to perform this last Office. 8. At that time Holy Abbot Benedict by the advice of Sigfrid and consent of all the Monks of both Monasteries sent for Ceolfrid, a man of nearer propinquity to his virtues, than blood, whom he had formerly constituted Abbot of the Monastery of S. Paul, and proposed him to be Abbot of both the Monasteries: whereto all the Religious men present willingly consented, as judging it most profitable to the common good and the preservation of peace and concord that one Spiritual Father should have the care and direction of those two neighbouring Monasteries. 9 After these things were thus ordered, within two months the Venerable and devout Abbot Sigfrid, having passed through the fire and water of many tribulations, was conveyed to the refreshment of eternal peace. And four months after his death S. Benedict also, the great conqueror of all virtues, was brought to his last end. That whole night the Religious Monks spent in watching and modulating Divine Psalms, so comforting themselves in the loss of so beloved and reverenced a Father. Several of them continued in the chamber where the devout Abbot lay expecting his deliverance from mortality. All that night they employed in reading some parts of the Gospel for his comfort, and in prayers: and, his last hour approaching, they gave him for his Viaticum the Sacrament of the Body and Blood of our Lord. And thus that holy soul, after it had been purified in the furnace of many tribulations, took her flight freely to eternal glory, precisely in the point of time when the Monks reciting the whole Psalter, were come to this Psalm, Domine, quis similis erit tibi, etc. the scope of which Psalm imports that notwithstanding the malice and violence of our spiritual enemies continually watchful to destroy us, yet by Gods help every faithful soul shall triumph over them, and mock at their eternal confusion. So that it may seem that by Divine Providence this Psalm was recited the same moment when that happy soul left her mortal body, to show that no Enemy should have power to hinder her passage to eternal felicity. 10. His death happened in the sixteenth year after he had founded the Monastery of Saint Peter, A. D. 683. which he governed eight years alone, and the eight years following with the assistance of Easterwin, Sigfrid and Ceolfrid, the first of whom continued Abbot four years, the second three, and the third one. He died on the day before the Ides of january, and was buried in the Church of the Blessed Apostle S. Peter, Ma●●. Angl 1●. Ianu. to the end that after his death his Body might not be far divided from the Altar and Relics of him, to whom whilst he lived in the flesh he bore a devout affection, and who was to open unto him the gates of the celestial kingdom.] 11. Thus far have we continued the History of the two ancient and famous Monasteries of S. Peter and S. Paul at Wiremouth and Girwy, together with the Gests and death of the first Abbots, S. Benedict, Easterwin and Sigfrid: which though they happened beyond the present time of this History, yet I thought fit not to interrupt S. Beda's Narration, or divide each occurrent assigning it to its proper year, to the prejudice of the Readers memory. As for the Gests of the remaining Abbot Ceolfrid, to whose care our famous and learned Historian S. Beda was committed, Vid. infra l. 12. c. 1. we will treat of them hereafter in due place. XIV. CHAP. XIV. CH. 1.2. &c The Gests of Saint Ebba, Abbess of Coldingham. 1. IN the year of Grace six hundred eighty three S. Ebba Abbess of the Monastery of Coldingham, A. D. 683. a Virgin of eminent Sanctity, received the eternal Reward of her Piety. She was daughter of Ethelfrid King of the Northumber's, and consecrated to God in perpetual Virginity by Finan formerly Bishop of Lindesfarn. Ap. Capg●a●. in vit. S. Ebba. This was done, saith the Author of her life, in an age when persons of high birth esteemed their Nobility to consist principally in the humble service of our Lord, and that those were most highly exalted, who with greatest submission undertook the Cross of Christ. At that time innumerable Congregations both of men and women were sprinkled through the whole Island, severally embracing the spiritual warfare of our Lord. Yea somewhere in the same place persons of both Sexes, men and Virgins, under the government of one spiritual Father, or one Spiritual Mother, armed with the sword of the Spirit, did exercise the combats of Chastity, against the Powers of darkness, enemies thereto. The Institut and practise of these was imitated by S. Ebba, who for the love she bore to the Son of God, even in the flower of her youth contemned whatsoever was great or desirable in the world. She preferred the service of our Lord before secular Nobility, spiritual Poverty before riches, and voluntary objection before honours For though descended from Royal parents, yet by Faith she overcame the world, by virtues, beauty, and by spiritual Graces, her own Sex. 2. At the beginning of her Conversion she by the assistance of her Brother King Oswi, built a Monastery near the banks of the River Derwent in the Bishopric of Durham, Camden. in 〈◊〉 where now is situated a small Village called Ebbchester, so named, saith Camden, from the Virgin Ebba, born of the family of the ancient Kings of the Northumber's, who about the year of our Lord six hundred and thirty was so illustrious for her sanctity, that by the Roman Church she was Canonised among Saints, and very many Churches in this Island were dedicated to her name, which are vulgarly called S. Tabbs. This Monastery flourished till the time of the Danes, whose fury, as many others did, it self. 3. S. Ebba did not long continue in her own Monastery, before she was invited to the government of the Monastery of Coldingham seated in a place called by Saint Beda the City of Colud: Ca●g●av. in ●it. S. Ebba. There, saith the Author of her life, she had the charge of a Congregation of men and women which had Cells, though divided, yet contigi●ous to one another, who all united in one holy Profession, with great joy and comfort lived under her direction: for by an admirable prudence she showed herself to the Virgins a careful Mother by the power and efficacy of her admonitions, and to the men as it were a Father, S●p. l. ●●. ●. 6. by her constancy of mind. That famous Virgin S. Ethelreda (or, Ediltrudis) as hath been said, was a Disciple of this holy Abbess Ebba, submitting herself to the rudiments of so great a Mistress, but afterwards became the glory of the Monastery of consecrated Virgins at Ely. And the Blessed Bishop Cuthbert, though from his infancy he avoided the conversation of women, like the pestilence, yet he frequently came to discourse with S. Ebba, and would sometimes for instruction of the devout Virgins her subjects, make some day's abode in that Monastery. Capgr●●. ib. 4. At last, as we read in her life, this holy Virgin Ebba, full of all virtues and good works departed this life to her heavenly spouse on the eighth day before the Calends of September, in the six hundred eighty and third year of our Lord's Incarnation, which was four years before the death of the said Holy Bishop S. Cuthbert. And her body was with great honour buried in her own Monastery. Her memory is worthily celebrated among the Saints in our English martyrologue on the five and twentieth of August, Marty. Angl. ●5. August. where her death is consigned to about the year of Grace six hundred eighty four. XV. CHAP. XV. CHAM 1.2. etc. The burning of the Monastery of Coldingham: and the cause of it foretold by an Angel. 1. IT will not be impertinent in this place to adjoin to the Gests of the Holy Abbess Ebba the relation of a wonderful calamity which through God's just judgement befell her Monastery a few years after her death, and a warning whereof she herself had in her life-time. The cause of which calamity was the relaxation of Discipline in the said Monastery, proceeding from the vicious disposition of human Nature, not restrained by the vigilance and severity of Superiors. The whole matter is at large set down by S. Beda in the tenor following: [2. In those days, B d. l. 4. c. 25 saith he, the Monastery of Virgins in the City of Colud, (or Coldingham) through a faulty negligence was consumed with flames. Which misfortune notwithstanding was indeed to be ascribed to the malice and wickedness of those which inhabited there, especially Superiors, as all that knew it did observe. The divine Piety was not wanting to admonish beforehand those upon whom this judgement was to come; to the end that correcting their faults, they might, like the Ninitives, by fasting, tears & prayers avert from them the wrath of God. For there lived in the same Monastery a man of the Scottish Nation whose name was Adamannus, who lead a very devout life in continence and prayers, insomuch as he never used to take any sustenance but on Sundays and Thursdays, and oftimes spent whose nights in Prayer. 3. This so rigorous a mortification was first practised by him out of necessity, for the correction of his former wickedness and licentiousness: but in process of time necessity was turned into custom. For in his youth he had committed some very great crime: for which, afterwards soberly considering, he had a most horrible remorse, and fearful expectation of divine judgement. Therefore going to a Priest who, he hoped, might show him the way of salvation, he simply confessed his guilt, beseeching him to advise him how he might escape the Divine Vengeance. The Priest having heard his Confession said thus to him: A great wound requires a great cure. Therefore according to thy utmost ability persist constantly in fasting, reciting of Psalms and Prayers, that thus preventing the face of our Lord in confession, thou ma●s● find mercy from him. The young man, overwhelmed with sorrow, and infinitely desirous to be freed from the bonds of his sins, thus replied, I am young in years, and vigorous 〈◊〉 body, so that whatsoever you shall impose upo● me, so I may in the end be saved, I will cheerfully suffer and perform, though you should command me to spend every night wholly in prayers, standing all the while, and pass the whole week entirely in fasting. The Priest told him, It is too much to endure a whole week without sustenance: it will be sufficient therefore if you continue your Fast for two or three days together. Do this therefore for some time, till I see you next, and then I will tell you more particularly what you are to do, and how long your penance is to last. Having said this, and prescribed him the measure of his Penance, the Priest went away: And awhile after upon some pressing occasion passed over into Ireland his Native country. Neither did he ever after return according to his promise. 4. However the Penitent mindful of his injunction and promise, gave himself wholly to tears of Penance, to devout watchings and continence, insomuch as he took his re●ection only two days in the week, as hath been said, and fasted all the rest. And afterwards when he heard that the Priest was gone into Ireland, and that there he was dead, notwithstanding according to his injunction he persevered in the observance of the same measure of fasting. So that what at first he undertook out of compunction and fear of God's judgement, afterward he continued the same out of Love to God and hope of eternal rewards. 5. After he had with great diligence and care for a long time observed this rigorous course of Mortification, it happened on a certain day that he in the company of one of his Brethren went out of the Monastery, to a place at a good distance, and returned at night. Being come near to the Monastery, and observing the lofty buildings of it, the good man fell presently a weeping, showing withal great sorrow in his countenance. Which his companion observing, asked him the cause. He answered, All these goodly buildings both public and private, which thou seest shall within a very short time by fire be consumed to ashes. Assoon then as they entered into the Monastery, he to whom this was told, went presently to the Mother of the Congregation, whose name was Ebba, and to her discovered the holy man's speeches. 6 She being extremely troubled with so ominous a presage, as there was reason, sent for the good man, and diligently enquired of him the matter, and how he came to the knowledge of it. He answered thus, Awhile since as I was employed one night in watching and reciting Psalms, I saw standing by me a person whose face I had never before seen, the sight of whom put me into a great fear. But he bade me I should not fear: and in a familiar manner said to me, Thou dost well in passing the night in watching and prayers, and that thou dost not indulge to sleep. I replied, Alas Sir, I have great need to persist in devout watching, and incessantly to pray our Lord to pardon my sins. He replied: Thou sayst well, both thou and many others have need to redeem their sins by good works, and when they cease from bodily labours, then to labour more diligently for eternal goods: but few there are who do thus. For but even now I have taken a view of this whole Monastery, I have beheld every chamber and bed one after another, and besides thyself I have not found one person employed in the care of his soul's health: But every one, men and women, are either benumbed in a sluggish drowsiness, or if they are awake, they are doing some what that is naught. For the lodgings here which were intended for places of prayer or reading, are now turned into chambers of good fellowship, drinking and other wantonnesses. Yea moreover the Virgins consecrated to God, contemning the Sanctity of their profession, whensoever they are at leisure they employ their time in weaving delicate garments, wish which they adorn themselves like Brides, or endeavour to win the affection of men who come to visit them. Therefore a terrible judgement from heaven by fire is deservedly prepared against this place and those which inhabit it. 7. When he had said this, the Abbess replied: Why would you not sooner discover to me this revelation? He answered, I was silent out of respect to you, and for fear of troubling your mind too much. Notwithstanding this comfort you may have: this judgement shall not happen in your days. 8. This Vision being afterward divulged, the people of that place for a while conceived some fear, and began to intermitt their exorbitances. But after the death of the Abbess they returned to their former corruptions, yea they committed far greater wickedness, and when they said, Peace and security, on a sudden the foresaid vengeance came upon them. 9 A true & perfect relation of these things (saith S. Beda) I received from my reverend fellow-Preist Edgils who then lived in the said Monastery, and after the desolation of it, he came into ours, where he lived many years, and afterward died. 10. When this happened, S. Cuthbert being as yet a Monk, though, as hath been said, he bore great respect to S. Ebba for her Sanctity, yet perceiving how dangerous any commerce between Religious men & women was, whatsoever pretext of Charity might be made for it, he utterly forbade it to his Monks. Concerning which prohibition and the occasion of it, thus writes Turgothus Priour of Durham quoted by Bishop Usher, Not long after, saith he, Vsser. in Primord. f. ●45. the man of God Cuthbert, being exalted to the Episcopal throne, entirely separated from his Monks all society with women, for fear any then alive or their Successors might after the forementioned example, provoke the wrath of God against them. By the general consent therefore of all of both sexes he both for present and future times interdicted to his Monks any commerce with women, wholly forbidding them entrance into his Church. And therefore in the Isle of his Episcopal See he built a Church, A. D. 684. which in the Saxon tongue is called Grenceyric (or, Green Church) because seated in a green plain, and ordained that women should come thither to hear Mass or Sermons; but that they should never approach nearer to the Church in which himself and his Monks served our Lord. Which custom is diligently observed to this day, insomuch as, unless an invasion of enemies, or burning of the place compel them, it is not permitted that women should set their feet no not within the Churchyard, where for a time the body of Saint Cuthbert reposed. But quitting this not unuseful digression, we will return to the course of our general History. XVI. CH● XVI. CHAP. 1.2. etc. King Egfrids' cruelty to the Irish: their imprecations against him: and his punishment foretold. A. D. 684. Bed. l. 4. c. 26. 1. IN the year of our Lord's Incarnation six hundred eighty four, saith S. Beda, Egfrid King of the Northumber's (upon what provocation it is uncertain) sent an army under the command of Bertus into Ireland, who miserably wasted that innocent Nation, a Nation withal which had always been affectionate to the English. Yet for all that, so furious was the rage of this army against them, that neither Churches nor Monasteries were spared by them. As for the Irish, according to their ability they repelled force with force, and withal by earnest prayers solicited the divine help, using many imprecations against their enemies. And although those who use bitter language and cursing shall be excluded the Kingdom of God, yet the general belief was, that the English who by their impieties deserved such curses, by the just judgement of God shortly after received their due punishment. For the very next year the same King leading forth his army to waste the Province of the P●●sts, was slain by them. 2. Among others who fearfully apprehended God's revenge upon this unjust cruelty of King Egfrid, was his devout Sister Edelfleda, who lately succeeded the Holy Abbess Saint Hilda in the government of the Monastery of Streneshal●. Therefore in great solicitude she consulted with S. Cuthbert, than a Monk and famous for the gift of Prophecy, concerning her Brother, and whether the imprecations of the Irish nation ahainst him would not prove too successful. And from him she understood that the King her Brother should not outlive the following year. The particular narration of these things is thus compiled by Saint Beda. 3. On a certain time, Bel. in vit. S. Cuthbert. cap. 24. saith he, the most Venerable Virgin and Mother of our Lords Virgins Elfleda (or Edilfleda) sent to the man of God Cuthbert, adjuring him in the name of God that she might have the happiness to see him and to speak with him about matters of necessary importance. He therefore accompanied with some of his Brethren took ship, and came to an Island which receives its name from a River called Coqued, before whose entrance into the Sea it was situated: For the foresaid Abbess had desired him to meet her there. When they were come together, she proposed many questions to him whereto he gave her satisfactory answers: And upon a sudden in the midst of their discourse, she cast herself prostrate at his feet, and adjured him by the terrible name of the Almighty and of his Angels to tell her plainly how long a time the life and reign of her Brother was to last: For, said she, I am assured that if you will you can tell me this by the Spirit of Prophecy which God has given you. But he, astonished at this adjuration, yet unwilling to give her a plain discovery of the secret, thus answered her, It is a strange thing, that you being a prudent woman and skilful in the Scriptures will call the time of man's life long, whereas the Psalmist says. Our years are like a spider's web; and Solomon admonishes us, If a man live many years, and has spent in mirth all his life, he ought to be mindful of the time of darkness and the many days following, which when they shall come, all that is passed will appear to be vanity: How much more truly may this be applied to him who has but one year more to live? 4. When the devout Abbess heard this answer, she fell a weeping bitterly, & bewailed this ominous presage: But at last wiping her eyes, she again with a woman-like boldness adjured him by the Majesty of God to tell her who should succeed him in the Kingdom, for said she, you know he has no children, and I have never a brother besides him. The Holy man continuing silent awhile, at last said, Do not say that you want Brethren, for you shall see one to succeed him whom you will affect with as tender and sisterly a love, as you now do Egfrid himself. She replied: I beseech you tell me in what country he now lives. He answered. Do you see this Vast Sea, abounding with Islands? It is an easy thing for God out of some one of them to provide a man whom he may set over this Kingdom. By this she understood that he spoke of Alfrid, who was reputed to be her Fathers (natural) Son, and at that time lived as a banished man in one of those Scottish Islands, where he addicted himself to the study of learning. After many discourses, he said to her, I command you in the name of our Lord and Saviour that you reveal to none before my death what you have heard from me. After this he returned to his solitary Island and Monastery. A. D 6●5 5 Before this year was ended King Egfrid, whose disaffection to S. Wilfrid still continued, was so far from any intention to recall him to his See of York, that when there was a vacancy in any of his Bishoprics by the death of any who possessed his place, he would take care that some other should be substituted in their room: as he did this year, in which S. Theodore Archbishop of Canterbury at the said Kings request assembled a Synod of Bishops at a place called Twiford in Northumberland, in which the famous Saint Cuthbert was, notwithstanding his earnest resistance, elected, and the year following consecrated Bishop of Lindes●arn, But of this we will treat more largely when we come to the Gests of the said glorious Bishop. We will now declare the success of his Prophecy touching the approaching death of King Egfrid. XVII. CHANGED XVII. CHAP. 1.2.3. King Egfrid slain by the Picts. 4.5. Different censures of him. 6. Bishop Tr●mwin driven out of Pictslands. A. D. 685. Bed. l. 4. c. ●6. 1. THE year after the forementioned invasion of Ireland, saith S. Beda, King Egfrid would himself conduct an army to spoil and waste the Province of the Picts, though his friends and especially S. Cuthbert, lately ordained a Bishop, earnestly dissuaded him. Being entered the Province with his army, the enemies counterfeiting fear fled from him: whom he pursuing, was lead into streits of inaccessible mountains, and there with the greatest part of his forces slain on the thirteenth day before the Calends of june: in the fortieth year of his age, and fifteenth of his reign. Now, as I said, his friends earnestly opposed his undertaking this war: But as the year before he would not hearken to the most Reverend Father Egbert who dissuaded him from invading Ireland (Scotiam) from whence he had received no injury: So now by God's just judgement for punishment of that crime, he was hindered from harkening to those who desired to withhold him from his destruction. 2. Whilst King Egfrid was fight against the Picts, S. Cuthbert anxious about the success went to Lugubalia (or Carlisle) to comfort his Queen Ermenburga: and there God revealed to him the death of the King, and defeat of his army. The particulars are thus related by S. Beda: Bed. in vit Cuthbert cap. 27. Whilst King Egfrid (saith he) rashly adventured the invasion of the Picts, and with horrible cruelty wasted their country: the man of God Cuthbert, knowing that the time drew near which he had foretold his Sister, that the King should live but one year longer, he went to the City Lugubalia, corruptly named by the inhabitants Luel, to speak with the Queen, who there expected the event of this war in a Monastery of her Sister. The day after as the Citizens were honourably leading him to see the walls of the City, and a fountain in the same of a wonderful structure according to the Roman manner, the Holy Bishop on a sudden as he was leaning on his staff, became troubled in mind, and with a sad countenance cast his eyes on the ground: and presently raising himself up again, and looking to heaven, he said not very loud, Now is the combat decided. A Preist-standing by, who understood his meaning, suddenly and indiscreetly said to him, How do you know this? But he unwilling to publish that which he had received by revelation, said, Do you not see how suddenly and strangely the weather is changed, and grown tempestuous? But who can find out the judgements of God? 3. After this he immediately went to the Queen, and speaking with her secretly (it was then Saturday) Be sure, said he, that on Monday morning betimes you take coach (for on Sunday you must not travel:) and make haste into the Royal City, for fear the King be killed▪ And because to morrow I am entreated to consecrate a Church in a Monastery near at hand, assoon as the dedication is dispatched I will make all haste after you. Thus writes S. Beda: and a little after he adds: The day following one who had fled out of the battle arrived, who plainly enough declared the secret predictions of the man of God and by computation it was found that the same moment the King was killed, in which it had been revealed to the Holy Bishop whilst he stood by the forementioned fountain. 4. Thus unhappily died this famous King Egfrid, and has left to posterity an argument of much dispute whether he be to be numbered among good or evil Kings. William of Malmsbury after a curious debate and examination of his particular acts, Malmsb. de Reg. l. 1. c. 3. abstains notwithstanding from a resolute Sentence: whom we will imitate. Certain it is that he had a great zeal in defending and propagating the Catholic Faith that he was wonderfully munificent towards Churches and Monasteries: that he bore great reverence to holy men, as to S. Cuthbert, etc. But on the other side what excuse can we find for his obstinate and irreconcilable hatred to S. Wilfrid, or his cruelty against the innocent Irish, etc. We will therefore leave him to the judgement of Him who cannot judge unjustly. 5. Some Writers affirm that he was slain by Bride or Bird his cousin german, King of the Picts: However certain it is that by his death the Kingdom of the Northumber's suffered an irreparable loss: for by the testimony of Saint Beda, from that time the hopes and strength of the English began to decay: Bed. l. 4. c. 2●. for both the Picts recovered all their lands of which the English had been possessed: and the Scots likewise living in Britain, and some part of the Britain's regained their liberty, which they enjoy to this time, forty six years after that battle. By which last clause and computation it appears that S Beda wrote his History in the year of Grace seven hundred thirty and one. 6. The Picts puffed up with Victory, drove all the English out of their country: and among others their worthy Bishop Trumwin who, as hath been said, betook himself to Streneshal●, the Monastery of Saint Elfleda, where he lived a great comfort and assistant to her in the government of her Monastery. XVIII. C. XVIII. CHAP. 1.2. To Lothere King of Kent succeeds Edric. 3.4 5. Kentuin King of the Westsaxons dying Cedwalla succeeds him. 6 Cadwa●lader last King of the Britain's. 1. THIS year was fatal to several of our Saxon Kings in Britain, for besides Egfria King of the Northumber's slain by the Picts, Lothere King of Kent was also slain by his Nephew Edric. This Lothere was brother to the former King Egbert, after whom he seized upon the Kingdom, to the prejudice of his Nephews, as hath been declared: of which he kept the possession twelve years, though with much trouble and danger. For Edric the elder of his Nephews, and lawful heir of the Crown, after he was come to years sought to gain his right by force, insomuch as many battles were fought between them with various success. At last Edric assisted with an army of the South-Saxons, fought with his Usurping Uncle, in which battle Lothere was sore wounded, of which wounds he shortly after died. Vid. l. 23.5.22 He is said to have left behind him a son named Richard, eminent for sanctity: of whom we shall treat hereafter. 2. Concerning these two Brothers Egbert and Lothere successively Kings of Kent, our ancient Ecclesiastical Writers do observe, Malm●bur. de ●eg. l. 1. c 1. saith William of Malmsbury, that for their cruelty they both came to an untimely end, in as much as Egbert slew; or at least connived at the murder of his uncle's children Ethelred and Ethe●●bert, who were Canonised Martyrs: and Lother● derided the honour done to their memory. Tru● it is Egbert afterward bewailed the fact, an● in testimony of his sorrow gave part of the Isle of Thanet to their Mother, for the endowment of a Monastery. 3. Besides these, this year also died Kentwin King of the Westsaxons after a reign of nine years. Westmon. hîc. His memory is celebrated for his great victories against the Brittain●, Hutingd. whom he invaded with great forces, and without much difficulty drove them to the Sea; wasting their country and inhabitants with fire and sword. 4. His piety and munificence to the famous and ancient Monastery of Glastonbury is recorded in the Antiquities of the same, where we read that Kentwin granted to the said Monastery a liberty from all service, Antiq. Glast. f. 45. six hides of land, and a privilege that the Monks of the same place might have the power of electing and constituting to themselves an Abbot, according to the Rule of S. Benedict. He gave moreover near the wood called Cantodun, the Manor of West-munkaton, three and twenty hides, and in Caric twenty hides of land for a supplement of Regular Observance in the same Monastery. And when he had reigned nine years he departed to our Lord. His Body reposes in the Churchyard under a Pyramid of an ancient and noble structure. Some Writers are of opinion that before his death he laid aside his Crown in the said Monastery, spending his last days, as his Successors did, in solitude and devotion. 5. To Kentwin succeeded Cedwalla in the Kingdom of the Westsaxons: to Lothere, Edric in Kent: and to Egfrid, Alfrid among the Northumber's, according to the Prophecy of S. Cuthbert to his Sister the Holy Abbess and Virgin Saint Elfleda. Of which several Princes more hereafter. 6 To this same year likewise is consigned the beginning of the reign of Cadwallader, Son of Cadwallon, and last King of the Br●ttains in Wales. For after his death, happening twelve years from this time, the Britain's lost all show of Monarchy. THE NINETEENTH BOOK OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAPTER. 1.2. Of Boysil the Holy Prior of Mailros. 3.4. etc. The Gests and virtues of S. Cuthbert before he was Bishop. 1. THE same year that the foresaid Kings died, the famous and glorious S. Cuthbert, having the year before with great repugnance been drawn out of his beloved Solitude, was consecrated Bishop of Lindesfarn. The admirable way by which Almighty God drew him from keeping sheep to a spiritual life of contemplation, by representing to him in a Vision the assumption into heaven of S. Aidaeus soul Bishop of Lindesfarn, and how thereupon he betook himself to the Monastery of Mailr●s seated beyond the River of Tweed in the Province of T●fidale, then part of the dominion of the Northumber's, of which Eata was then Abbot, and Boyfil; Prior, by whom he received the Monastical tonsure and was admitted into the Society of the Monks there: all this we have particularly related among the Acts of the year of Grace six hundred fifty one. 2. Nineteen years after that, when the holy man Boyfil died▪ S, Cuthbert succeeded him in the government of the said Monastery, in the year of our Lord's Incarnation six hundred and seaventy. Concerning the said Holy Abbot Boysil, S. Cuthbert; as S. Beda relates, was wont to give this Character, Bed●● vit. S. Cuthbert. c. 22 I have known very many who have much excelled me bi●h in purity of mind, and the eminent grace of Prophesying. Among whom was the Venerable servant of Christ, never without honour to be mentioned by me, the Abbot Boysil, who many years since being then an old man admitted and educated me in the Monastery of Mailros, being then very young. He during the time that I was under his discipline foretold me all things that should befall me, and the event confirmed the truth of all his predictions. There remains of all the particulars foretold by him only one thing unaccomplished, which I wish may never come to pass. This, saith S. Beda; he sp●ke, because the said Holy servant of God had signified to him, that he should be called to the charge and dignity of a Bishop; from which he had a great aversion, out of the love he bore to a retired (contemplative) life, and humility. 3. During the fifteen years of his government of the said Monastery, the odour of S. Cu●hberts virtues and graces dispersed itself far beyond the bounds of his Solitude, insomuch as many resorted to him to receive comfort in their afflictions, or light in their doubts and apprehensions: An example whereof we have already given in the Holy Abbess Elfleda to whom he foretold the death of her Brother Egfrid King of the Northumber's. If we would be informed of the manner of his life, we shall only need to read the most perfect precepts of a Monastical conversation and conceive them to be exemplified in his. His whole employment was to perfectionate his own soul and the souls of those committed to his charge, by Solitude both external and internal; by continual silence, except when Devotion to God or Charity to his neighbour opened his lips; by zeal and authority of a Governor joined with the humility of a Monk; by an uninterrupted attendance to God in spirit, even in the midst of external businesses; by an Angelical purity of heart; by rigorous Mortifications of the flesh, fastings., Watchings, etc. And as for the wonderful Graces communicated by Almighty God unto him, by which he was enabled to penetrate into the thoughts of such as conversed with him, to foretell future events, miraculously to cure the diseased, yea and to raise the dead: with these things, though testified by great authority, I do unwillingly enlarge this History: the Reader may have recourse to the compilers of his Life (among whom the principal is S. Beda) to be informed. 4. Omitting therefore a particular account o● his private life, it will be sufficient to relate his Gests during his last three years, two of which he spent in administering the Episcopal Office, and in the last returned to his solitude. That he might have been exalted to the dignity of a Bishop long before, appears by a passage in the forementioned conversation between him and the Holy royal Abbess S. Elfleda: in which after he had signified to her the death of King Egfrid to succeed the year following, Bed. in vit. Cuthb. c. 24. she said to him according to the relation of S. Beda, O how variously are the hearts of mortal men divided in their intentions and desires! Some do much rejoice having obtained riches for which they sought: Others who love riches, are yet always in want. As for you, you reject the pomp and honour of the world, though it be offered you. Though you may arrive to the dignity of a Bishop, which is the highest degree in God's Church, yet you prefer the enclosure of this wilderness before it. Hereto the holy man answered, I do know myself to be unworthy of that sublime degree. Yet I cannot avoid the judgement of God our Supreme Governor. Whose pleasure if it be that I must undergo so burdensome a charge, yet I believe he will free me from it in a short time: and within the space of no more than two years will restore me to my accustomed solitude and rest. 5. Now how his resistance against that honour was combated & at last vanquished: and how his prophecy concerning the short time of his administering that charge, and how he was permitted to prepare himself for heaven by retiring to a conversation with God only, we will from the same Author consequently declare. II. CHAP. II. CHAP. 1.2. etc. In a Synod Saint Cuthbert is elected, and with great difficulty persuaded to be consecrated Bishop. 6.7. etc. The great munificence of King Egfrid to him. 1. WE have already declared how Egfrid King of the Northumber's the year before his death being constant in his disaffection to S. Wilfrid, obtained of S. Theodore Archbishop of Canterbury to make a supply of vacant Sees in his kingdom, by ordaining new Bishops, without any regard to S. Wilfrid, to whom the administration of the whole Province belonged. For this purpose S. Theodore assembled a Synod, saith S Beda, near the River Alne (Alaunum) at which the said King was present, Bed. l 4 c 25. & in vit. Cuthb. c. 24: in a place called Twiford, which signifies a double ford: Which Synod was no small one, (for besides S. Theodore who was Precedent, Seven other Bishops are said to have met there, only four of whose names we can reckon, to wit, Trumwin Bishop lately of the Picts, B●sa, Eata and Tumbert, who was deposed, in whose place succeeded S. Cuthbert. For as touching Saint Ceadda and S. Ced, whose presence by some Writers is affirmed, the general consent of History contradicts it, since S. Ced Bishop of London was dead twenty years before this, and S. Ceadda of Lichfeild twelve.) 2. In this Synod, which we may wonder how it came to be omitted by Sir Henry Spelman, Tumbert Bishop of Hagulstad (or Hexham) for what demerit is not expressed in any ancient Author, was deprived of his See: and by an unanimous consent S. Cuthbert was elected in his place. But it was no easy matter to obtain his own consent to this Election: For saith S. Beda, though many letters were sent, Bed. in vit. Cuthbert. c. 24. and several Messengers directed to him from the Synod, he could not be removed out of his solitude. At length the foresaid King Egfrid, attended by the holy Bishop Trumwin and very many other Religious persons, sailed to the Island where he was retired: Whither being come, they kneeled before him, they adjured him in the name of our Lord, they besought him with tears, and persevered so long in their humble request, till at last they vanquished his resistance, and drew him, full of tears likewise, out of his most sweet retirement to the Synod. Where being arrived, though he again renewed his resistance, yet at last he was overcome by the united wills of all the Bishops, and compelled to submit his neck to the burden of the Episcopal Office. 4. But though he was then elected, and had consented to his Election, yet he was not consecrated till the year following, at the great solemnity of Easter. The See to which he was ordained, was not that of Hagulstadt, now vacant by the deposition of Tumbert: but Lindesfarn, administered by Eata. For Eata who at first had been consecrated Bishop both of Lindesfarn and Hagulstad, in the year of Grace six hundred seaventy eight, when that Province was shortly after divided, he surrendered the See of Hagulstad to Tumbert, reserving Lindesfarn to himself: and now perceiving that S. Cuthbert rather desired Lindesfarn, in which Diocese his beloved desert was seated, the humbly devout Bishop Eata willingly surrendered it to him, and again resumed Hagulstad: Thus writes the Author of S. Cuthberts' life in Capgrave. 5. This Synod, in which S Cuthbert was Elected Bishop, continued a part of two years, for he was elected towards Winter, and not ordained till the Easter following, at whose ordination all the Bishops were present. And before the dissolution of the Synod King Egfrid gave many munificent gifts to his new Prelate, which were confirmed by the subscription of the King and all the Bishops. Capgrav. in vit. S. Cuthb. 6. In his Life preserved by Capgrave we read, That King Egfrid gave to him in York all the land from the Wall of S. Peter's to the great Westgate, and from thence to the Citty-wall toward the South. He gave him likewise a village called Creike, three miles in circuit, that it might be a mansion for him in his journey to and from York. There Saint Cuthbert founded a Monastery, constituting an Abbot named Gave. Camden in Brigant. The said place called Creike is seated in the forest of Gautres (in Calaterio nemore) in some parts abounding with wood, and elsewhere a morish plain: It stands a little Northward from York in the way towards Durham: thus writes Camden. Capgrav. ib. 7. Besides this the King added another and greater Gift: for he bestowed on him the City Luel, or Caerleil: and fifteen miles about it: where the holy Bishop founded a Monastery for consecrated Virgins, ordaining an Abbess over them. He appointed Schools for learning also in the same City. Concerning this Donation the same Camden thus writes in his Description of Cumberland, Camden. 〈◊〉 Cumbria. Egfrid gave to S. Cuthbert the City Lugubalia in this form, I have given the City which is called Lugubalia, and the land about it for the space of fifteen miles. This name of Lugubalia or Luguvallia was given to that city by reason of its proximity to the famous rampire (or Vallum) raised by the Romans to exclude the barbarous Nations beyond it, commonly called, The Picts Wall. Capgrav. ib. 8. Neither did King Egfrids' munificence rest here, for thus it follows in Capgrave, After that S. Cuthbert had raised a child from death in a village called Exenford, King Egfrid gave to him the land called Carthmel, and all the Britain's inhabiting there etc. Afterward Egfrid gave to the man of God, Mailros, that is to say, Meuros and Carram, A. D. 686. and all the Appurtinances. It is said that in that rich Treasury of British Antiquities, the Library of Sir john Cotton, there is extant a Charter of these Donations of King Egfrrid, subscribed by Trumwin Bishop of the Picts, and other English Bishops, out of which Bishop Usher quotes certain passages. And the Munificence of King Egfrid was imitated by several Princes his Successors, who wonderfully enlarged their liberality to his Church and See, afterward transferred to Durham, called the Patrimony of S. Cuthbert Of which more hereafter. 9 But as for S. Cuthbert himself, Bed. l. 4. c 28 he was nothing the richer for these possessions, he practised the poverty of a Monk in the sublime state of a Bishop, and, as S. Beda reports in his life, he adorned with works of piety the Episcopal degree undertaken by him, therein imitating the Apostles of our Lord, and with his wholesome admonitions invited to eternal happiness the flock committed to his charge. And the thing which gave the greatest efficacy to his exhortations was, that himself in his own practice afforded an example for others to imitate. For he was in a supreme degree fervent in divine Charity, modest in the virtue of patience, studiously intent to Prayer, and affable to all who came to him for comfort. Yea he esteemed the contributing his charitable assistance to his infirm brethren equivalent to Prayer, because he who said, Thou shalt love the Lord thy God, said also, Thou shalt love thy neighbour as thyself. His abstinence was admirable: he through the grace of compunction had his mind always elevated to heavenly things. To conclude, Whensoever he offered to God the most holy Sacrifice, he addressed his prayers to him, not with a loud voice, but with tears flowing from the depth of his heart. This may suffice touching S. Cuthbert for the present: we shall add more when we come to treat of his death. III. CHAP. III. CHAM 1.2. etc. The Gests of Saint Eata Bishop of Hagulstad: with his death. 6. S. john of Beverley succeeds him. 1. IN the year of Grace six hundred eighty six, A. D. 686. the holy Bishop Eata after the administering the Sees of Lindesfarn, and afterward of Hagulstad the space of seven years, died with such opinion of Sanctity, that in our English martyrologue his memory is celebrated among the Saints on the twenty sixth of October. Martyrol●g. Angl. 26. Oct 2. Concerning his education from his infancy we read thus in the Author of his Life, Ap. Capgrav in vit. S. Eata Bed l. 3. c. 26 who follows S. Beda: The Holy Bishop Aidan, saith he, undertook to instruct in the Religion of Christ twelve young children of the English Nation. Of these Eata was one, being a child of a very good disposition and a meek humble heart. By the admonitions and good examples of his pious Teacher, to whom he gave diligent attendance, he became notable in all virtues: so that finding grace both with God and man, he became a Monk, and according to the Profession of that state he sedulously gave himself to Watchings, fasting and other good Exercises day and night. For he was a man eminent for the virtue of patience, brightly adorned with chastity, affable and pleasing to all, and, as Venerable Beda testifies of him, he was beyond all others adorned with the Grace of Meekness and holy simplicity. Afterward the was made Abbot of the Monastery of Mailros, or Meuros, in the execution of which charge he exhibited to his Brethren yet greater examples of humility and charity then formerly, insomuch as they tenderly loved him, not as an awful Master, but an indulgent Father. He was held in such veneration among the rich and powerful men of that age, that even Kings themselves reverenced him as a Father, and with devout minds conferred on him large possessions for the building of Monasteries. Whose intentions he diligently executed, erecting several Churches and Monasteries in commodious places, and assembling many Disciples studious of piety and learning: among whom the most eminent were Boysil, Prior of the Monastery of Mailros, and S. Cuthbert afterward Bishop of Lindesfarn, who were men of admirable sanctity, and withal eminently endued with the Spirit of Prophecy. 4. After the disputation and conflict touching the Observation of Easter, which was held in the Monastery of the Holy Abbess S. Hilda, Bishop Colman by descent a Scott, obtained of King Oswi that the Venerable Monk Eata should as Abbot govern the Church of Lindesfarn. For the Scots bore a great affection to Eata, insomuch as he was one of the twelve English children which had received their education from Bishop Aidan. Eata therefore having undertaken the care of the Church of Lindesfarn brought with him thither S. Cuthbert▪ whom after the death of Boysil he had made Prior of the Monastery of Mailros, and constituted him Prior of the Convent in Lindesfarn. And when afterward the dissension grew hit between King Egfrid and the holy Bishop Wilfrid, by means of which he was expelled his Bishopric, Bosa was in his place substituted Bishop of York in the Kingdom of the Deiri, and the Holy Abbot Eata was ordained Bishop in the Province of the Bernicians, having his Episcopal See partly at Hagulstad, that is, Extoldesham (now Hexham) where at this time there are Canons Regulars, and partly in the Church of Lindesfarn, or Holy Island. They were consecrated Bishops by Theodore Archbishop of Canterbury. 5. Thus writes the Author of the Life of S. Eata, whereto he adjoins the Narration how the Province of Lindesfarn being divided, S. Eata was confined to that of Lindesfarn, and another placed at Hagulstad: and after the Election of S. Cuthbert, he resigned to him the See of Lindesfarn, and removed to Hagulstad, then vacant by the deposition of Tumbert. And in conclusion he relates the manner of his death, after he had with great zeal and piety administered his Episcopal Office, saying: When our merciful Lord thought good to crown the labours of this holy Bishop with an eternal reward, Idem ibid. he was struck with a grievous disease of the bowels, called a Dyssentery, the torments whereof increasing daily, he was purged thereby like gold in a fiery furnace, and at last all the dross of sinful imperfections being spent and consumed, he died most happily, so entering the gate of heaven there to abide for ever. He was buried toward the South end of the Church of Hagulstad, and a little Chapel of stone was built over his Tomb. From which place his body was afterward translated, but by whom is uncertain, and with due honour placed in a Shrine within the Church. 6. His Successor in the said Bishopric of Hagulstad was the famous Bishop john (de Beverlaco) of Beverley, so called from a well-known Town of that name in Yorkshire, where he, or his family lived. This holy man, as we learn from the Author of his Life in Capgrave, Ap. Capgrav in S. joan. Bever l. was born in England, and being very young, was for his instruction committed to Saint Theodore Archbishop of Canterbury, who educated him in all innocence of manners and virtue, and taught him the knowledge and prudence of Holy Scriptures. And after he had been well imbued with other learning likewise, his custom was to travel through several provinces, sowing among the ignorant people the word of God. But after that the Venerable Bishop Eata by God's disposition had ended the course of human life, he with the consent of King Alfrid, received the Episcopal honour. Concerning this Holy Bishop more will be said in the Sequel of this History. VI CHAP. VI CHAM 1.2. The Tyranny and death of Edric King of Kent. 2.3. etc. Of Cedwalla King of the west Saxons: at first a Pagan. His Brother Moll is burnt. 7.8. He conquers the Isle of wight: which receives the Christian Faith. 9 Cedwalla's munificence to S. Wilfrid. 1. WE must awhile surcease this Narration touching the Ecclesiastical affairs among the Northumber's, that we may attend to the great combustions and change● in the Southern parts of this Island, This was the first year of the Reign of Edric King o● Kent after the death of his usurping Uncle Lothere. His government was Tyrannous, and therefore unquiet: Malmsbur. de Reg l. 1. c. 1 For as William of Malmsbury observeth he did boast but a short time in the Success of his Tyranny, for within two years he was deprived both of his kingdom and life: leaving his country exposed to be torn in pieces by its enemies. 1 But Cedwalla the Successor of Kentwin in the kingdom of the Westsaxons, though at the first no Christian, reigned fair more gloriously, and concluded both his reign and life more happily. He was, saith the same Author, Id. ib. c. 2. a Noble branch of a Royal Stock, being the great grandchild of Ceaulin by his brother-Cuda. He was a young man of immoderate ambition, who would let pass no occasion of exercising his courage. His restless disposition had procured against him the anger of the greatest part of the Nobility of that kingdom, by a faction and conspiracy of whom he was driven into banishment. In resentment of this injury, he drew out of the kingdom in a manner the whole strength of it: for the warlike youth there either out of pity of his misfortune or affection to his courage, resorted to him in his exile. Edilwalch King of the South-Saxons was the first against whom he vented his fury: insomuch as coming to a battle, his whole army was defeated, and himself slain. But after that Victory obtained, Wigorn. A. D. 685. Cedwalla was driven out of that Province by Bertun and Ethelhun two South-Saxon Generals, who after that possessed themselves of the Kingdom. 3. About this time, Kentwin dying, Cedwalla by consent of the inhabitants was made King of the Westsaxons: Who immediately with new forces invaded once more the Kingdom of the South-Saxons, Id. ib. which he subdued and held in great slavery moreover killing Beorthun, the Prince or General of the forces of that Nation. 4. And not content with this acquest, he and his Brother Mul wasied also the Kingdom of Kent: Id. ib. but in the end was driven out with loss. This happened indeed the year following: but since the whole Reign of Cedwalla contained only two years, or little more, in which short time the hand of God wrought wonderful changes upon him, converting him from a furious Pagan to an humble devout Christian, from a Lion to a Lamb: We will here make no breaches in his Story, but deliver it all at once. 5. Concerning his invasion of Kent, William of Malmsbury thus describes it: Malmsb. de Reg. l. 1. c. 1. Presently after Cedwalla accompanied by his Brother Mollo breathing forth a furious hatred against the inhabitants of Kent, with all the forces he could make made an invasion into that Province, which he thought might easily be subdued, by reason of a long peace it had enjoyed, and at this time was also divided by an intestine war. But he did not, as he hoped, find them unprepared, nor destitute of courage to resist him. For after many losses sustained in several parts of the country, they at last took courage, and uniting their forces together came to a battle, wherein they had the upper hand, and constrained Cedwalla to fly. As for his Brother Mollo (or Mull) he in his flight being compelled to retire into a certain Cottage, the enemies fett it on fire, so that he not daring to issue out, was consumed by the flames. Yet did not Cedwalla for all this desist from repairing his losses by frequent micheifs done to the inhabitants of Kent: and a more full revenge he bequeathed to his Successor King ●na●▪ as in due place shall be declared. 6. B. Parker in his Antiquities assigns a strange cause w●y this Mollo was burnt by the Kentish soldiers, Park. in Ant●q. Brit in Brit●●y valdo. saying, Some affirm that the cause of the death of Mollo was, because the Kentishmen perceived that he was very obstinate in defending Images, concerning which a Controversy in that age was solemnly debated. But it does no where appear that Mollo was a Christian. Certain it is his Brother Cedwalla was not baptised till after this, when he had made a journey to Rome in devotion for that purpose. It was therefore in probability his obstinacy not to reliquish his Idols or Pagan worship that might because of his death. And as for the pretended Question about Sacred Images, it was not raised in the Church till about a hundred years after this, and then it began in the East by certain factious Christians, half-Iewes. Neither do we find any signs in our ancient Records that Britain was disturbed with that debate. If this Mollo therefore was a Christian, it is well known what doctrine Saint Augustin and his Successors taught in Kent touching the Veneration of Images, and that Saint Birinus, Agilbert. Hedda and Wilfrid taught the same among the Westsaxons. 7. Cedwalla after he had for some time vented his fury against Kent, turned his arms to the subduing the Isle of Wight, adjoining to the Province of the south-Saxons already conquered by him. And how great a blessing that Island obtained by his cruelty we find thus related by Saint Beda: After that Cedwalla (saith he) had the possession of the Kingdom of the Gevissi (or Westsaxons, Bed l 4. c. 18. ) he subdued the Isle of Wight, the inhabitants whereof were to that time wholly addicted to Pagan Idolatry, whom he endeavoured wholly to exterminate, and to place in their rooms his own Subjects: yea, as the report is, he obliged himself by vow, though as yet he was no professed Christian, nor baptised, that if he got the possession of the Island, he would consecrate to our Lord the fourth part both of the land and spoils. And this Vow he effectually performed, insomuch as he gave to Saint Wilfrid, who not long before was arrived there out of the Northern parts, the use of the said land and prey. Now the measure of that Island according to the English estimation is so much as may maintain twelve hundred families. So that the possession of three hundred families was given to the Bishop. But he recommended the portion given him to one of his Clarks, A. D. 687. named Berwins, who was his Sister's Son: And withal gave him a Priest called Hildila, to the end he might administer the Word of life and Baptism to all that would be saved. Selden in Analect. f. 78. 8. It is also probable that about this time the same Cedwalla gave to S. Wilfrid the Town called Paganham, concerning which Selden makes mention of a certain clause in the said King's Charter, importing that a threefold freedom was granted to that place now given to the Church, to wit, a freedom from having a Castle built there▪ and from contribution to mending the bridge, and lastly from payments to the army (if this be the right interpretation of the rude Latin phrase, Absque trinoda necessitate totius Christiani populi, id est, areis' munitione, pontis emendatione, exercitij congestime liberam perstrinxi.) Another Charter to the same holy Bishop is likewise extant, to which is annexed this clause, For a further confirmation hereof, I Cedwalla have put a turf of the said ground upon the holy Alt●r of our Saviour, and by reason of my ignorance in writing my name, I have expressed and subscribed the sign of the holy Crosse. Now from hence is manifest that at the time of the invasion of the Isle of Wight, Cedwalla was a Christian Cathecumen, though he deferred his Baptism out of a desire to receive it at Rome. V. CHAM V. CHAP. 1.2. Two young Princes Martyrs in the Isle of Wight. 3. King Cedwalla his reverence to Saint Wilfrid. 1. THE Isle of Wight was the last Province of Britain which received the Christian Faith: and that New Church was consecrated with the blood of two young Princely Martyrs, the Brethren of Arvald, or Arvand King of that Island. The manner hereof is thus described by S. Beda: Bed. l. 4. c. 16. 2. We must not pass over in silence, saith he, how two Royal children, brethren to Arvald King of the Island were by a special Grace of God crowned with Martyrdom, being made an Oblation of First fruits of such inhabitants of the said Island as were to be saved by Faith. For when the Enemy's army approached, they fled privately out of the Island into the adjoining Province of the jutae (or Hampshire.) Where being come to a place called (Ad lapidem) Stoneham, they hoped to conceal themselves from the sight of the conquering King Cedwalla: but they were betrayed, and by his command appointed to be slain. The report of this command being come to the hearing of a Certain Abbot and Priest, named Cymbert, who governed a Monastery not far distant from thence, called Read-ford, or the Ford of Reeds (it is now called Redbridge,) he came to the K. who then lay privately in those parts to be cured of his wound received in the late battle in the Isle of Wight, A. D. 688 and humbly requested of him, that of those children must needs be killed, he would at least permit them to be instructed in the Christian Faith, and baptised before their death. The King yielded to this request: whereupon the good Abbot taught them the Mysteries of Christian Religion, which they▪ embracing, he washed them from all their sins in the Laver of saving Baptism, and thereby gave them an assurance that they should enter into an eternal kingdom. Thus the Executioner being come, they joyfully underwent a corporal death, not doubting but that thereby their souls should be translated to a life of happiness everlasting. 3. Thus writes S. Beda: Id. ●b. Camden in Hampshr●re. the sum whereof is repeated by Camden in his description of Hampshire: thereto adding this observation, from the same Author, That after all other Provinces of Britain had received the Faith of Christ, the Isle of Wight in the last place of all embraced the same. Notwithstanding by reason of the miserable Subjection thereof to a foreign Prince, not any one accepted the Episcopal ministry and charge there, till the time that S. Beda wrote his History, when a certain Prelate called Daniel was ordained Bishop of the Westsaxons and Gevissi. Notwithstanding true it is that at this time, presently after the conquest of the Island, S. Wilfrid discharged that Office there, Malmsb. de Pont. l. 3. being one (saith William of Malmsbury) whom King Cedwalla set over the whole Province as Master and Governor, neither without his assent would he himself do any weighty matter in his kingdom. VI CHAP. VI CHAP. 1.2. &c King Cedwalla having made Inas his Successor▪, in devotion goes to Rome to receive Baptism. 5.6. etc. The occurrents of his journey: his Companions. 9 etc. Assoon as he was baptised, he died at Rome: His Epitaph, etc. 1. THE year following, A. D. 638. which was the year of Grace six hundred eighty eight, Cedwalla who had hitherto acted the Lion's part, now devested himself of his natural fierceness, entertaining thoughts and designs of peace, meekness and humility: and though he was a victorious King, and withal young, full of spirits and vigour, yet he made choice rather to show himself an humble servant of Christ, then to continue his reign full of temporal glory. This was a wonderful change of the right hand of the Almighty, of which we may confidently acknowledge S. Wilfrid to have been the principal Instrument. And therein admire the good Providence of God in the disposal of that his faithful servant. A. D. 686. 2. We can scarce find in Ecclesiastical story any example, except S. Athanasius, of an innocent holy Prelate which suffered persecutions and banishments so frequent and tedious: for we shall see S. Wilfrid once more restored, and again banished, and after that restored again: all which vicissitudes of sufferings did not only cooperate to the perfectionating his own soul in patience, but were occasions of procuring eternal happiness to thousands of souls. Whole nations were converted to Christ by this wand'ring Prelate, as the Frisons, South-Saxons and inhabitants of the Isle of Wight, so that he had the fate of the ancient Prophets, to be loved and honoured every where, but in his own native country. 2. But to return to Cedwalla▪ This year in a voluntary and heroïcall devotion he devested himself of his Royal Purple, and assumed the Habit of a Pilgrim, to visit the Monuments of the Holy Apostles at Rome, and there to receive the humble badge of Christianity. There wanted not in Britain many holy and Venerable Bishops and Prelates, who might have conferred that blessing on him, as S. Theodore at Canterbury, S. Erconwald at London, S. Hedda in his own country, and S. Wilfrid also then present with him: to whom we may add the holy and learned Abbot S. Aldelm, the Abbot Cymbert, and many others. But it seems Cedwalla calling to mind that his Noble Predecessors King Lucius, the Emperor Constantin, and King Ethelbert had received their Faith and Baptism from Rome, he desired to repair to the fountain of Ecclesiastical Hierarchy, and to pay his humble respects to the Princes oft he Apostles, then in a sort living and governing in their Successor Sergius at that time Pope. Bed. l. 5. c. 7. 3. To this effect S. Beda has left us an account of this matter: In the third year of the reign of Alfrid King of the Northumber's, saith he, Cedwalla King of the Westsaxons after he had for two years' space valiantly governed his Kingdom, voluntarily quitted the same for our Lord, and for the gaining an eternal Kingdom, and went to Rome. For his desire was to obtain this singular privilege and glory, to be washed from his Sins by Baptism at the Sepulchers of the Blessed Chief Apostles: for he had been taught that by Baptism only the entrance into eternal life was opened to mankind. Withal he had a hope that assoon as he was baptised he should be freed from his mortal flesh, and pass to everlasting joys. Neither did he fail of his hope in either of these regards, so great was the Mercy of God to him. 4. Before he departed out of Britain, he took care to compose and settle his Kingdom under the government of a worthy Successor. For which purpose with the advice and consent of his Nobles choice was made of Inas, a Prince of the Blood Royal, being great grandchild of Cuthbald brother to King K●negils, or as Florentius writes, the son of Ken, son of Ceolwald brother of Kinewald sons of Cuthwin who was son of Ceaulin. Others affirm him to have been the son of Cissa founder of the Monastery of Abindon. He was a young man of eminent endowments which gained him the affections of all, and thereby the Crown. Therefore as William of Malmsbury well observes, Malmsb. de ●●ont. l. 2. cap. 252. he was advanced to the Principality, rather for his courage and industry, th●n proximity of blood, being a Prince of admirable valour, prudence and piety: by which qualities he obtained great affection at home, and reverence abroad. Insomuch as he exercised supreme authority the space of forty years wanting two, without any apprehension of treachery. 5. King Cedwalla having provided so worthy a Successor, delayed not his journey to Rome: In which his Companions were Saint Aldelm Abbot of the Monastery o● Malmsbury (who had also another motive, ●ast●. Febr. S●●ssay id Martyrolog. Gall 4 Febr. to obtain from the See Apostolic certain Privileges and liberties to this Monastery) and as some writers affirm, Saint Leitphard a Bishop and Martyr, who returning from Rome, an● passing through a forest called Trecaultium near Arras, was by certain impious persons lewdly slain. But of this supposed companion of King Cedwalla no mention is made among ou● Ecclesiastical Writers. 6. Having taken ship they landed in the Province of the Morini (or Terovanne) in France, the nearest to Britain, where saith Suriu● and Miraeus, King Cedwalla then a Catechumen, having heard of the Sanctity of an Abbot called wulmar, and of his admirable zeal an● prudence in instructing souls, repaired to him to receive his spiritual counsel and a more perfect knowledge in Christian Mysteries. The holy Abbot at that time had finished the building a Church to the honour of the Blessed Virg●n and of S. Peter the Apostle. 7. From thence travelling through France, and having passed the Alps, 〈◊〉 Warnefrid de Gest. Lon 〈◊〉 barp l 6. cap. 15. King Cedwalla (called by Paul Warnefridus, Theo●wald) a Prince who in his own country had fought many battles, after which having been converted to the Faith of Christ, he hastened to Rome there to receive Baptism, and by the way passing through C●●alpin Gaul or Lombardy) he visited the King of that Nation, called Cunibert, by whom he was entertained with wonderful humanity and magnificence. 8. From thence arriving at Rome very opportunely near the Solemnity of Easter, at which time by the ancient custom of the Church the Sacrament of Baptism was solemnly administered to such as had been converted from Infidelity, he addressed himself to Pope Sergius in the Second year of his Pontificat, by whom he was gladly received, and admitted to Baptism, in which also according to the usual manner his Name was changed from Cedwalla to Peter: Bed. l. 5. c. the cause of which change is thus related by S. Beda: At the time of his Baptism the foresaid Pope imposed on him the name of Peter, to the end he might bear the Name of the Prince of Apostles, out of a pious love to whom he had undertaken so long a journey to visit the Monument of his most sacred Body. 9 After the celebration of his Baptism he was, according to the most ancient Ecclesiastical custom, clothed with a White Vestment or Stole, signifying the immaculate purity of those who had duly received that holy Sacrament. The Stole was to be worn eight days: but before those days were ended he was seized on by a mortal infirmity, of which he died most happily, to the great grief of the whole City. 10. Pope Sergius bewailing the loss of so glorious and pious a Son, to testify his affection and esteem of him celebrated his funerals with great solemnity: and moreover by his order his body was entombed in the Church of S. Peter, and an Epitaph both in verse and prose inscribed on his monument, saith S. Beda, to the end the memory of his devotion might remain to future ages, and that those who either did read or hear it, might by his example be inflamed to the love and Zeal of Religion The Epitaph in verse is at large copied out by the same Author, containing a Summary of what hath been already related touching this glorious King▪ To which was adjoind this Inscription in prose, Bed. l. 2. c. 7. Here lies buried Cedwalla, otherwise named Peter, King of the Saxons, the twelfth day before the Calends of May, in the second Indiction: who lived about the space of thirty years: and died in the fourth year of the Pontificat of Pope Sergius. 11. It deserves not our care to disprove the assertion of the fabulous Writer, Geffrey of Monmouth, who confounds this Cedwalla a Saxon King with Cadwallader the last King of the Britain's, to whom he ascribes the heroical Gests of Cedwalla, so burying that Kingdom with honour. Whereas it is evident from S. Beda, William of Malmsbury, Henry of Huntingdon, Florentius of Worcester, and the express tenor of the forementioned Epitaph, that Cedwalla who died at Rome was King of the Westsaxons, or Gevissi: Which Nation was so called from the name of the Grand father of the first King Cerdic, Asser in initio Histor. Geuvis, the father of Elesa, the Father of Cerdic, saith Asser. Neither are there three Kings called ●edwalla mentioned by S. Beda, Baron. hîc. as Baronius by mistake affirms, but only two: one who was a British Prince, who in the year of Grace six hundred thirty three slew the pious King of the Northumber's Edwin: and this Saxon King Cedwalla, of whom we now treat. Martyr. A●g 20. April. 12. A place is assigned to him in our martyrologue among the Saints, where on the twentieth of April his deposition is commemorated, with this Elegy, that he was baptised at Rome by Pope Sergius, and died in his white baptismal robe in the year of Christ six hundred eighty nine. His whole reign not having continued full three years, we have here to the relation of his Gests added that also of his happy death, because we would not interrupt our narration concerning him: though in the progress of our Story we are not yet arrived to the year in which he died. We will therefore return to relate occurrents happening in the Saxon Churches in the mean time between King Cedwalla's reign and death. Among which the most memorable are those which concern the last actions of our glorious S. Cuthbert. VII. CHAM VII. CHAP. 1.2 S. Cuthbert gives the Religious Veil to Queen Ermenburga. 3.4. etc. He obtains for a Holy Hermit Herebert, that they should die at the same time. 8▪ He cures miraculously a sick Lady with Holy Water. 1. WITH what unwillingness S. Cuthbert was drawn out of his solitude to be exalted to the Episcopal Throne, Sup. c. and with what perfection he afterward discharged his Episcopal function, hath been already declared. It remains that we relate how the conclusion of his Life was suitable to the beginning and progress of it. 2. Yet one action of piety more, performed by him whilst he was Bishop, we will not omit, which was the consecrating to almighty God the Queen Ermenburga, whose heart it seems Gods holy Spirit had touched with compunction for all the mischiefs done by her to the Holy Archbishop Wilfrid. This particular is thus related by S. Beda: Not long after the death of King Egfrid the Servant of God S. Cuthbert, being thereto requested, came to the City Luguballia (or Carlisle) there to ordain Priests, Bed. in vit. S. Cuth●. c. 28 and also to give his benediction to the Queen Ermenburga, by conferring on her the Religious habit of Holy conversation. 3. At the same time he was admonished from heaven concerning his approaching death, which he discovered to a devout Hermit, to whom he bore a particular affection, and who had been accustomed once a year to repair to him for spiritual comfort and instruction. The circumstances of their last conversation the same devout Author sets down in the manner following: [4. There was (saith he) a certain Venerable Priest named Herebert, Idem ibid. & l. 4. Hist. c. 29. who for many years before had been joined in spiritual friendship to the Holy Bishop. This man lead a solitary life in a little Island situated in the vast lake out of which the River Derwent flows: and his custom was every year to visit the man of God, & to receive from him documents of piety and salvation. He being informed that S. Cuthbert was to make some stay in the foresaid City, came to him, as his manner had been, with a desire to be more inflamed in heavenly desires by his wholesome exhortations. 5. They being thus met together, and interchangeably communicating to one another draughts of celestial wisdom, among other discourses S. Cuthbert said to him, Be mindful, Brother Herebert, to propose now to me whatsoever doubts you desire to be resolved in, for after we are parted, we shall never see one the other in this life. For I am assured that the time of my dissolution approaches, and that I shall very shortly put off this my mortal Tabernacle. The devout Hermit, having heard these words, cast himself at his feet, and with many ●eates and groans said, I beseech you by our Lord, that you will not forsake nor forget your old companion, but make your petition to the Divine mercy that as we have jointly served our Lord together on earth, we may likewise together pass out of this world to see his Glory. For you know that I have always been diligent to conform my life to your admonitions, and likewise according to your will to correct what soever faults I have any time committed through ignorance or frailty. 6. Hereupon the Holy Bishop betook himself to prayer, and being inwardly taught in Spirit that his petitions were granted by our Lord, he said to him, Arise, dear Brother, weep no longer, but rather rejoice, for the Divine Clemency has mercifully granted our desires. 7. The truth of this Prophetical promise was really confirmed by the event: for after they were parted they never saw one the other corporally: and in the same moment of time their Spirits were delivered from their mortal bodies, and by the ministry of Angels translated to the beatifical vision of God. But the devout Hermit before his death was purified by a tedious and painful infirmity, which probably happened to him by a merciful divine dispensation, to the end that the torments of a long sickness might instrumentally supply the defect in which he came short of the holy Bishop's merits, that so being made equal in Grace with his pious Intercessor, he might not only in the ●●me moment of time, but with an equal participation, enjoy eternal Glory together with him. 8. Among the many miraculous proofs of his Sanctity and favour with God we will here recount only one, which he performed during his last Visitation of his Diocese, which is recorded by the same Writer, as followeth: Id. in vit. S. Cuthb. c. 29. On a certain day when in Visiting his Province he preached the word of life to the poor countrypeople, and likewise by imposition of hands conferred the Grace of Confirmation on such as had been baptised, he came to the Village of a certain Count, A. D. 687. whose wife at that time lay sick at the point of death. The Count himself met him in the way, and with bended knees gave thanks to our Lord for his coming, and so conducted him into his house. And when the Venerable Bishop after he had according to the use of strangers, washed his hands and feet, and was set down, the Count began to acquaint him with the desperate state of his wife, beseeching him that he would give his benediction to water for sprinkling her: For, (said he) I firmly believe that either she will thereby by God's blessing presently recover, or if she die▪ she will pass from her miserable and tedious pains to eternal rest. The Holy Bishop assented to the man's request, and water being brought▪ he blessed it, and gave it to a Priest, commanding him to sprinkle the sick Lady with it. Who thereupon entered into her chamber, where she lay like one deprived of sense & life, and both sprinkled her face and her bed, yea withal opening her mouth distilled a few, drops into it. The holy Water had no sooner touched her, but, o Wonderful! though she was utterly ignorant of what had been done, she presently recovered a perfect health of body and mind, and devoutly blessed our Lord who had sent such holy guests to visit, and restore her to health. And without delay rising up, she herself, like the Mother of S. Peter's wife, came to do service to the Bishop, being the first of the whole family which presented to him a Cup of refection.] VIII. CHAP. VIII. CH. 1.2. etc. Saint Cuthberts' preparation to death. 4.5. etc. The admirable occurrents at his death. 1. THIS was the last time that S. Cuthbert visited his Diocese: A. D. 687. after which he again retired himself into his solitude of Lindesfarn, there to prepare himself without distraction for his last account, which he was shortly to make, as Gods holy Spirit had signified to him. Only three months' space was allowed him for this preparation, for as Saint Beda declares, he retired himself when the Feast of our Lord's Nativity was ended in the year six hundred eighty six, and died on the twentieth of March following. 2. What his employment was during this his last retirement, S. Beda who either was, Bed. ib. c. 36. or might have been present, will inform us: Having passed (saith he) two years in performing his Episcopal charge, the Holy man of God knew in spirit that the day of his departure out of this world approached, whereupon he discharged himself of his Episcopal solicitude, and made haste to return to his beloved exercises of an Eremitical conversation, to the end that by the flame of his accustomed compunction he might purge away and consume all the dross of worldly affections. In which time he oftimes would go out of his solitary mansion to exhort and comfort his Religious brethren who came to visit him. 3. The same Author a little after declares the particular occurrents happening to the Holy Bishop a little before his death which he relates in the words of a devout Monk, whose abode was near to the place, and also was scrupulously inquisitive into all matters concerning the Holy Bishop. The account given by him is as followeth: 4. [The holy man of God S. Cuthbert returned into his Mansion in the Island as soon as the Solemnity of our Lord's Nativity was ended. He was attended to the boat by a troop of his Religious Brethren, and being ready to enter into it, one of the ancient Monks venerable for his piety, strong in Faith, but weak in body by reason of a Dyssentery which afflicted him, said thus to him, Tell us, my Lord Bishop, when we may expect your return. To this simple and plain question the holy Bishop answered as plainly: for he certainly knew what should befall him, My return shall be when you shall bring back my dead body. 5. Thus he passed into the Island, where for two months' space he spent the time in great joy for the recovering his beloved tranquillity and solitude, yet not admitting any sensual refreshment, but on the contrary mortifying himself both externally in body, and internally in mind according to his ancient accustomed rigour. After which he was suddenly assaulted with a sharp sickness, by the bitter pains whereof he was purified and prepared for eternal rest and joy.] 6. As for the manner of his death, I will relate it (saith Saint Beda) in the very words of him from whose mouth I received it, which was a Priest venerable for his Piety, named Herefrid, who at that time was Abbot of the Monastery of Lindesfarn: viz. [Three whole weeks was he continually tormented and purified with his disease of which he died: for upon a Wednesday he began to be sick, and upon a Wednesday death ended his sickness and sent him to our Lord. 7. Now the first day in which his last infirmity had seized on him, I went early in the morning to him (for three days before I arrived in the Island attended by several of my Brethren:) for I had a desire to partake the comfort of his benediction and pious exhortation. Assoon as I had given the accustomed sign of my being there, he came to the window of his Mansion, and when I had saluted him, all the answer he gave me was a sigh. My Lord Bishop said I, how do you? Perhaps your usual languishing infirmity has this last night grown upon you. It is true, (said he) I have been very weak this night. Now I thought he had meant it of his old infirmity which seldom left him, and not of a new unusual sickness: Therefore I questioned him no further but said, Give us your benediction, for it is time for us to return. Do so, answered he, take boat, and go home in safety. But when God shall have received my soul, bury me in this mansion near my Oratory toward the South, which lies Eastward from the holy Cross which I have erected. Now toward the Northern part of the said Oratory there is a Coffin covered with green turf, which the Venerable Abbot Cudda gave me long since: In that Coffin lay my body, having first enwrapped it in a sheet which you will find in the same place, which I would never make use of in my life time, having had a care, out of my affection to the devout Abbess Verca who sent it me, to reserve it for my Winding-Sheet. 8. When I had heard him speak thus, I said to him: Since you speak of your sickness and that you shall die shortly, I beseech your Paternity to permit some of our Brethren to remain here to attend you. But his answer was, For the present go away and in convenient time return hither again. Notwithstanding I earnestly entreated him to accept of one to serve him; which he utterly refusing, at last I asked him when he would have us return to him: He answered, when it shall be God's pleasure to direct you. 9 We therefore according to his command went back to our Monastery where assembling all the Monks together, I ordained Prayers to be said without intermission for him: for, said I, I perceive by some speeches of his, his departure is at hand. Now I was very solicitous to hasten my return to him by reason of his sickness: But for five days together there was such a tempest that we could not possibly take boat. And the event showed that this impediment was caused by a special dispensation of Divine Providence. For Almighty God having a purpose by his Fatherly chastisements to purify his servant from all stains of humane frailty, and to show how weak were all attempts of his Spiritual Adversaries against the firmness of his Faith, he was therefore pleased that he should remain so long a time separated from all society of men, that he might be examined and tried to the uttermost both by bodily pains, and a most sharp combat and assault of his Old Enemy the Devil. 10. At last when the weather grew calm we returned to the Island: where being arrived we found that he was gone out of his own mansion, and was sitting in the house, where we ordinarily made our abode when we visited him. Now because a particular necessity required it, I took order that the Brethren who came with me, should sail back to the next shore, and myself remained alone in the Island to assist & minister help and comfort to him Therefore warming some water, I washed one of his feet, which having been long swollen was broke then into an ulcer, out of which corrupt matter issued, so that it stood in need of dressing. I likewise brought him a little wine which I had warmed also, and desired him to drink of it: For I perceived by his look that his spirits were even spent with fasting and feebleness caused by his infirmity. 11. After I had administered these refreshments to him, he sat up upon his couch, saying nothing: and I also sat by him. And when he remained still silent, I said to him, I perceive my Lord Bishop, that since we left you you have been much tormented with your sickness: and indeed I wonder why you would not permit us to leave with you any to assist you. He answered, This was done by the Divine Will and Providence, to the end that being destitute of all human society and help, I might be exposed to sufferings. For assoon as you were departed from me, immediately my sickness increased: and therefore I went out of mine own mansion to this place, that if any of you came to attend me, they might find me here, and not be obliged to go into my mansion. And from the time that I entered into this room and seated myself here, I have never stirred from hence, but remained these five days and five nights quiet in the same place. I replied, But how was it possible you should continue so? Have you remained so long a time destitute of all sustenance? Then he lifting up a skirt of the Coverlet on which he sat, showed me five onions hid there, and said, This has been all my food these five days. For whensoever my palate was dried and burnt with thirst, by tasting of these I received some refreshment. Now I perceived that one of those onions had had a less half of it diminished. 12. Moreover he added saying, My spiritual Enemies have these five last days assaulted me with more frequent and bitter persecutions than they have done all the time that I have abode in this Island. I durst not presume to ask him concerning the nature and quality of those tentations: Therefore I only besought him that he would admit of some to assist him. To this request he yielded, and retained with him certain of our Brethren: among whom one was the Elder Beda a Priest, who anciently had been his familiar assistant, and particularly had taken an account of whatsoever he had given or received: Him he made choice of to the end he might acquaint him whether any thing had been received, for which no recompense had been made, and which before his death he would needs have restored. He designed likewise among his attendants another Monk especially, who a long time had been sick of a flux, and could receive no help from Physicians: but for his piety, prudence and gravity became worthy to be a witness of the last words of the holy Bishop and of the manner of his happy death and departure to our Lord. 13. In the mean time I returned home, and acquainted my Brethren that it was our Venerable Father's will to be buried in his own Island: But in my opinion it would be more just and fitting that we should solicit him to permit his Body to be translated hither, and buried with honour in our Church. The motion made by me was pleasing to them all: therefore going to the Bishop we petitioned him saying, We dare not presume contemptuously to disobey your Order that your Body should be buried in this place. Notwithstanding we humbly request you to honour us so far as to permit us to translate it to our Monastery, that we may enjoy the blessing of its presence among us. He answered, Truly my desire was to repose in my body here where I have combated so long time against my Spiritual Enemies, and at last according to the Grace given me consummated my course: and my hope was that from hence I should be called by my merciful judge to receive a crown of glory. Moreover my opinion is that it would be more commodious for you also that I should repose here, considering that notwithstanding my many imperfections, a fame is gone out and entertained by the people that I am a faithful servant of Christ, by which many facinorous or persecuted men will probably have recourse to my Tomb for protection and safety, upon which account you will be oft obliged to intercede in their behalf with Princes and Great men, to your great distraction and inconvenience. For this reason it is that I am unwilling that my Body should repose among you. 14. But notwithstanding all these allegations we persisted in our Petition, professing that the incommodity and trouble alleged by him would seem light and even grateful to us. Whereupon the Holy Bishop seeing our constancy, at last with great gravity said, Since you are resolved to conquer my will, and will needs have my Body among you, it seems to me your best course to bury it within your enclosure, for so you may whensoever you have a mind visit my Sepulchre, and it will be in your power to admit or exclude strangers. When he had given us this permission and advice, we upon our knees gave him most humble thanks, and returned home. Yet after this we frequently went to visit him. 15. But when by the increase of his disease and weakness he perceived his death to be at hand, he commanded us to carry him into his own little mansion and Oratory: It was then about nine a clock in the morning. We carried him therefore, for through extremity of weakness and pain he was not able himself to walk. When we were come to the entrance of it, we desired him to permit some one of us to enter with him for his assistance: For during the space of many years not any one but himself had entered thither. He therefore taking a view of us all, fixed his eyes on the Monk who, as I said, was troubled with a flux, & said, Let Walchsted (that was his name) enter in with me. He therefore went in, and remaining with him till three a clock in the afternoon, came then out and called me, telling me that it was the Holy Bishop's pleasure I should enter also to him: He added withal, I can tell you a strange thing, Assoon as ever I touched the Bishop to conduct him into his Oratory, immediately I perceived myself perfectly freed from all my pa●n and infirmity. 16. I went in therefore to him about the hour forenamed, and I found him sitting in a corner of his Oratory over against the Altar. I sat also by him He spoke very little, because the extremity of his pain and weakness made speaking difficult to him. But when I earnestly asked him what good advice he would leave to his poor Brethren for a last Legacy, he then began to make a short, but efficacious discourse concerning peace and humility, and the avoiding of such as were enemies to these virtues Be careful, (said he,) to conserve Peace and Divine Charity among you: and whensoever any necessity shall oblige you to consult in common about your affairs, be unanimous in your counsels. Maintain likewise a good correspondance and concord with other Servants of Christ who profess also a Religious life, and whensoever they come to you for hospitality, do not neglect them but entertain them with familiarity and kindness, and so dismiss them, not preferring yourselves before others of the like Profession. But as for such as have broken Ecclesiastical Unity either by their perverse living, or celebrating Easter out of its due time, have no Communion at all with them. Know this therefore, and be sure not to forget▪ that in case you be compelled to make choice of one among two opposite incommodities, I had much rather that you should di●g my body out of the tomb, and carry it with you to what other place so ever God shall provide for you, then that you should in the least measure consent or submit your necks to the yoke of Schismatics. Be diligent to learn and observe the Catholic Instituts of our Fathers, as likewise those which by God's mercy I have ordained for regulating your Religious conversation. For I am assured, that though to some I appear contemptible, yet after my death it will appear what an one I was both for my life and Doctrine. 17. When the Holy Bishop had concluded these and the like discourses, with many intermissions, because, as I said, the extremity of his weakness would not permit him to continue his speaking, he spent the rest of the day till evening in silence and repose. The following night likewise he passed in watching and still prayers. But when the usual time of Midnight Prayer was come, perceiving his end to be at hand, he received at my hands the last Sacraments, and armed himself against his Spiritual Enemies with the Communion of our Lord's Body and blood. After which lifting up his eyes to heaven, and stretching likewise his hands on high he breathed forth his soul, then fixedly intent on the Divine Praises, to continue the same Praises for ever in celestial joys, 18. Assoon as he was dead I presently went out and signified it to my Brethren, who likewise had passed the whole night in watching and Prayer, and, as it happened, in the same moment, according to the order of the Nocturnal Office were singing the fifty ninth Psalm, which begins, Deus repulisti nos & destruxisti nos: tratus es & misertus es nobis. At the same time one of them likewise in haste ran out of the Choir, and taking in each hand a candle lighted, went with them to a place more elevated, and there waved them that the Brethren remaining in the Monastery o● Lindesfarn might see them, for that was a sign agreed on between them to signify the Holy Bishop's death. This being observed by a Brother who for that purpose stood on a Watchtower in Lindesfarn, he presently ran to the Church where the Monks likewise were then employed in the Nocturnal Psalmody: and at his entrance thither they also were repeating the same Psalm. And the following Events showed, that this was ordered prophetically by Divine dispensation. For assoon as the Holy Bishop was buried, so great a Tentation and storm of persecution shook that Church and Congregation, that several of the Monks chose rather to depart from thence, then to expose themselves to the dangers threatening them. 19 But after a year was passed, and Eadbert, a man of great piety and knowledge in the Scriptures, and withal much given to Alms, was ordained Bishop, these tempests of persecution were dissipated, and to use the phrase of Scripture, our Lord again built up Jerusalem, that is the Visian of peace, and gathered together the dispersions of Israel: He healed the broken in heart, and bound up their ruptures: By which it was plainly discovered what was signified by the foresaid Psalm sung at the Holy Bishop's death, to wit, that immediately after his departure his children should be persecuted and oppressed, but after men had for a while made show of their fury, Divine pity would again comfort and refresh them. 20. We laid the venerable Body of our Holy Father in a boat, and so brought it back to the Isle of Lindesfarn, where it was received by a great Troop of devout people who met it, together with several Quires of Monks singing Psalms: and it was with great reverence laid in a Stone- Coffin and buried in the Church of the Blessed Apostle S. Peter, on the right side of the Altar. This is the Narrative which the Venerable Abbot Herefride, who was an eye-witness of all things, gave to Saint Beda touching the circumstances of the happy death of the glorious Saint Cuthbert. IX. CH. IX. CHAP. 1 2. etc. The incorruption of Saint Cuthberts' Body: testified in all ages. The great liberality of our Kings to his Church: Its Privileges, etc. 1. SO precious in the Sight of God was the death of this most admirably holy Bishop, that to show the incorruption of his Faith God was pleased to confer an incorruption on his Body likewise. A miraculous Privilege not only conspicuous to the age immediately following, but even to these our times. Saint Beda who wrote his life, and might have been an eye-witness of what he wrote, testifies as much for that age. Bed l. 4. c. 3● & in vi●. S. Cuthb. c. 4. [●. The Divine disposition, saith he, being pleased to demonstrate in how great glory the man of God Saint Cuthbert lived after his death, the Sanctity of whose life had before been arrested by many miraculous signs, gave this illustrious testimony: Eleven years after his burial God inspired into the minds of his Brethren the Monks to take up his his bones, which they conceived according to the course of Nature to be dry, and the flesh dissolved into dust. Those bones they intended to lay in a new Coffin, and place them more honourably in a Tomb raised above the pavement. This intention of theirs they signified to their Venerable Bishop Eadbert: who approving it, commanded them to put it in execution on the next Anniversary day of his Deposition. They did so, and opening the Sepulchre found his body perfectly entire, with a lively freshness, and all his limbs as flexible as if he had been alive, so that he appeared like a person rather asleep then dead. Moreover all his Vestments were not only undecayed, but appeared in their primitive freshness and also with the addition of a wonderful lustre. ●. The Monks seeing this were much astonished, and with great haste signified these wonders to their Bishop, who then had retired himself to a place a good way distant from the Church, which every tide was encompassed by the Sea: (For his custom was every year both during the time or Lent and forty days likewise before our Lord's Nativity to confine himself to that solitude, there passing the time in great abstinence, compunction and prayer. And to the same place his Venerable Predecessor S. Cuthbert had been accustomed several times to retire himself for devotion and mortification, before he went to the Isle Farne. 4. Hither came the Monks, bringing with them some shreds of the vestments wherewith the Sacred Body had been clothed, which they presented to the Bishop. He accepted their gift very thankfully, and with much content heard their relation of this miracle, with an affectionate devotion kissing those garments, as if the body which they had covered, had been there present. Withal he commanded them to provide new vestments to enwrapp the body, and to lay it reverently in the New Coffin which they had provided: For I am assured, said he, that the place consecrated by God with so celestial a miracle will shortly be frequen●ted with great devotion. And how happy shall that man be on whom God, the Author of all Blessedness, shall confer the Grace and privilege to repose there. Many other like speeches did the Venerable Bishop add with a trembling tongue and great compunction. After which the Monks according to his command enwrapped the Sacred Body in new vestments, and laid it in a New Coffin which they put into a Tomb raised above the pavement of the Sanctuary. 5. Presently after this the devout Bishop Eadbert was assaulted by a very sharp disease, the violence of which increasing more & more, a within in a few days, that is, the day before the Nones of May, he also departed to our Lord. Whose body likewise the Monks laid in the Tomb of their Blessed Father S. Cuthbert over the Coffin in which his incorrupted Body reposed. After which many miraculous cures there done have given an assured testimony of the Sanctity of them both: a particular relation of several of which I have set down in the Book of the life of the same glorious S. Cuthberth (to which I refer the Reader.)] 6 Occasion will frequently be given in the pursuit of this History to renew the memory of this glorious Saint, for several times have his Sacred Relics been translated, and never without a renewing of miraculous testimonies of his Sanctity and glory. 7. So wonderful was the Veneration in which his memory was held by all succeeding ages, that Kings & Princes set no bounds to their magnificence toward him, that is, toward the Church for his honour, heaping Gifts, lands, Privileges and immunities on it. Camden in Dunelm. Alfrid, who at this time was King of the Northumber's, out-passing the liberality of his Father Egfrid, gave the whole country between the Rivers Were and Tine for a perpetual possession to S. Cuthbert, and those who administered divine Mysteries in his Church. Which likewise succeeding Kings made a Sanctuary and Refuge to all that on any occasion whatsoever repaired to it, granting them an entire security for the space of thirty seven days, upon no ●ccasion to be infringed. Thus writes Camden in his Description of the Bishopric of Durham, to which place S. Cuthberts' Reliks' were last of all translated. 8. And for that reason, saith the same Author, that whole Region with others confining is by Monks in their writings called, The land or patrimony of Saint Cuthbert. For that title was given to all the land belonging to the Church of Durham of which Saint Cuthbert was Patron. This Cuthbert in the first infancy of the Saxon Church was Bishop of Lindesfarn, a man of such Sanctity and integrity of life, that he was canonised among the Saints. And our Kings and Nobles, believing him to be a Tutelary S. against the Scots, did not only very oft visit his Body with great devotion (which our Writers have persuaded us to have continued hitherto entire and uncorrupted) but likewise bestowed upon it very large possessions and many immunities. Idem ibid. 9 Among which immunities this was one not the least signal, that all the inhabitants of that country, as being the Watchmen and Guards of Saint Cuthberts' Body, were exempted from all servitudes and obligations of attending even the King himself in his war: Idem ibid. for as we read in the ancient Book of Durham, They said that they were Halywerke folks, and that they held their land for the defence of the Body of Saint Cuthbert: and they ought not either for King or Bishop to go out of the limits of the Bishopric, that is, beyond the Rivers Tine and Teise. 10. It was no doubt not so much by persuasion of our Writers, as by evidence of wonderful Miracles wrought by the intercession of this illustrious Saint that our Kings honoured his Monument with such extraordinary Privileges: Such esteem our greatest among the Saxon and Danish Princes before the times of the Normans had of Saint Cuthbert: Idem ibid. And particularly of the last of these, King Canutus, it is related that going in devotion to visit his body, he approached his monument with bare feet: a sign of his excellency and incorruption of his Body. Pont●4 ●4. f. 478 11. Four hundred and eighteen years after his death his Sacred Body was again raised out of his Monument, and showed openly to all who had a mind to see it: at which time it was found still uncorrupted. This Translation was made by Radulph afterward Archbishop of Canterbury, Harpsf. serc. 7. c. 34. saith William of Malmsbury. And four hundred twenty-three years after that, when by command of King Henry the eight the Shrines of all our Saints through England were broken and robbed, his body was again found entire. only a small part of the extremity of his nose was wanting: and on his finger was found a gold ring in which a Saphire was enchased, which Harpsfeild boasts that he had seen and touched; Flor Hist. Eccles. p. 110. and the late learned Bishop of Chalcedon with greater reason gloried in the possession of it, having received it in gift from the late Lord Antony Viscount Montagu. who had it from Robert Hare a Noble Catholic Gentleman, and he, from Thomas Watson Bishop of Lincoln, who in Queen Elizabeth's time suffered much for the Catholic Faith. 12. So unquestionably illustrious was his Sanctity, that even Protestant Writers deny him not their testimony. Godw. in Episc. Dunelm. B. Godwin affirms that he discharged the Episcopal Office committed to him with great praise of Sanctity and industry. And if any one be desirous to read the miracles performed by him, he may find them at the end of the fourth Book of Saint Beda's Ecclesiastical History. F●x in Acts p. 110. He adds, That he was a diligent preacher of God's word. And Fox in his Acts writes thus, Cuthbert, jaruman, Cedda and Wilfrid lived in the same age: all whom I esteem to have been Bishops of holy Conversation. A● touching their miracles, since they are not written in the Gospel or Creed, but in certain ancient Chronicles of that age, they are no part of my Faith. But as for their lives, this I read and believe, that the British and English Clergy of that time had no worldly designs, but gave themselves wholly to preaching and teaching the word of our Saviour, and in their lives and actions they performed what they taught, so giving good examples to others, etc. 13. Both the Scots and Irish would arro●gate him to their own countries. The Scots, because he was in his childhood bred at Mailros, a place now belonging to Scotland. But they forget that in this age the Province of Laudon in which Mailros is seated, was under the dominion of the English: and was afterward in the year of Grece nine hundred seaventy five given to Kened King of the Scots by Edgar King of England, Westm●●ast. A. D. 975. as Matthew of Westminster witnesses. 14. As for the Irish, Ap Vsser. in Relic. Antiq. Hib●rn. some of their writers affirm that Saint Cuthbert was born in Ireland of a certain King's daughter deflowered by force, and left in England at Mailros, whilst his Mother performed a pilgrimage to Rome. But Saint Beda a witness beyond all exception, Bed in Corm. de vit. S●●ns Cut●bert. Id in vit. ●iusd c. 14.4.6. in the beginning of his Poem of Saint Cuthberts' life expressly says that he was born in Britain: and likewise affirms that he oft visitted a devout woman in England, who had nourished him in the very beginning of his childhood, whom therefore he oft called Mother. And moreover, that being a child he had the care of guarding cattle committed to him. And being come to man's age, he entered the Monastery of Mailros. Yea his Name alone, compounded of English-Saxon words, Cuth, that is, knowledge, and Bert, or bright, manifestly declares his Original to have been English. 15: The Anniversary celebration of his Memory is in our English martyrologue assigned to the twentieth day of March: Martyrolog. Angl. 20. Mart. And with him is joined S. Herebert the holy Hermit before mentioned, who in the same day & moment in which S. Cuthbert died in the Isle of Farne, departed likewise this life in an Island seated in a very great lake (in Cumberland) out of which first issues the River Derwent: Which was obtained by the merits and prayers of S. Cuthbert. X. CHAP. X. CHAP. i. 2. etc. Saint Theodore reputes his persecuting Saint Wilfrid: and is reconciled to him, recommending him to the Kings of the Mercians and Northumber's: By whom he is restored to his rights. 1. THE same year in which by the death of S. Cuthbert the Northern Provinces were deprived of so eminent a Light, a compensation was made by the return of Saint Wilfrid from his long, but not unproffitable five years' exile. For Saint Theodore Archbishop of Canterbury, who had so earnestly opposed him, was at last, a little before his death, mollified by the good Bishop's patience, and struck with admiration of his Sanctity and successful labours in the Conversion of so many nations from Idolatry to the obedience of Christ. Insomuch as he was desirous, instead of restoring him to his Northern Province, to make him his Successor in the See of Canterbury. Almighty God likewise touched the heart of Alfrid King of the Northumber's to desire and endeavour to procure the Holy Bishop's return. This, together with the circumstance of time is thus briefly related by Saint Beda: Bed. l. 5. c. ●0. Wilfrid, saith he, in the second year of the reign of Alfria who succeeded Egfrid, by the invitation of the said King received again his See and Bishopric. In the quiet possession whereof he remained the space of five years, after which by a New tempest he was driven out of the haven, as in due place shall be declared. 2. As touching Saint Theodores repentance and reconciliation with Saint Wilfrid, the particular circumstances thereof are thus set down by William of Malmsbury: Malmsb. de 〈◊〉. l. 3. At this time Egfrid King of the Northumber's had been slain in his war against the Picts, and Theodore Archbishop of Canterbury declined toward his end: when being wounded in conscience for his injustice committed against Saint Wilfrid, he summoned him and Bishop Erconwald to meet him at London. There being met together, he confessed to them all his sins, acknowledging withal that the thing which caused in his mind the sharpest remorse was his injustice against the said Holy Bishop, in that he had partly by open endeavours procured, or by secret connivance permitted him to be despoiled of his Bishopric against the Ecclesiastical Canons. And because, said he, I am by a warning from heaven and my frequent infirmities admonished that my death will not be delayed beyond the next year, I beseech you, O holy Bishop Wilfrid, mildly to forgive me my fault, and moreover to take upon you the charge of my Archbishopric for I do not know any one of the English Nation so capable of it, considering the eminence of your learning and skill in the Ecclesiastical Laws of Rome. As for myself, I will by God's grace for the future be very diligent to wipe out all old offences by my care to perform all good offices, and among the rest I will endeavour by my intercession and all the authority I have to reconcile to you all the Princes who have hitherto been your persecutors. 3. Saint Wilfrid answered the Archbishop with all meekness, as became so holy a person: but to accept of the Archbishopric without the order and decree of a national Council, he would by no means consent. Saint Theodore notwithstanding used his utmost endeavours to obtain his compliance in this point, but in vain. Therefore he sent Messengers with letters to Alfrid King of the Northumber's who succeeded Egfrid, and to his Sister Elfleda Abbess of Streneshalch, earnestly requiring them to lay aside all displeasure, and without delay to receive into their affection and favour the Holy Bishop. These Letters are not now extant: but others which he wrote to the same effect to Ethelred King of the Mar●cians have been preserved by William of Malmsbury▪ in this form: 4. Your admirable Sanctity, My beloved son may hereby take notice that a perfect reconciliation is made between myself and the Venerable Bishop Wilfrid. Id ibid. Therefore I do admonish you, and in the Love of Christ require that y●u woul● still continue, as you have hitherto done, your protection of him, who these many years has bee● despoiled of his revenues, and forced to live among Pagans, in the Conversion of whom he has se●ved our Lord with great effect. Therefore I Theodore humble Bishop do now in my decrepit age make this request unto you, desiring the same which the Apostles authority recommends, touching a Holy Bishop who has so long a time possessed his soul in patience, and in imitation of Christ our Head with all humility and meekness expects an end of so many injuries done him. Moreover if I have found favour in your eyes, let me enjoy the comfort of seeing your face most desirable to me▪ and let not a journey for that purpose seem burdensome to you, that my soul may bless you before I die. Beloved Son, perform the request I have made you in behalf of the said holy Bishop, and be assured that if you obey your Father who am shortly to depart out of this world, you will reap great profit to your soul by it. Farewell. 5 S. Wilfrid armed with these Letters and re●recommendations, took his journey to the Kingdom of the Northumber's: and befor● he entered it, he received a kind invitation ●rom King Al●frid, who at his coming, with the consent of a Synod assembled, restored to him all the revenues of which he had been deprived. The Church of Lindesfarn was now vacant by the voluntary session and ensuing death of Saint Cuthbert. And as for Bosa Bishop of York, and john lately ordained Bishop of Hagulstad (or Hexham.) they showed a greater inclination to preserve peace and declare their obedience to the ordinance of the Pope, then to retain their dignities or revenues. To this effect the foresaid Author thus writes, Id. ib. When Saint Wilfrid came with the Archbishops Letters to the forementioned Kings, he was entertained with very kind speeches and all expressions of favour. And particularly King Alfrid, who had familiarly known him before, of his own accord invited him to come to him: And being arrived, he first of all restored to him the Monastery of Hengsteldeim: and afterward by decree of a Synod, the Bishopric of York together with the Monastery of Rippon. We will now leave him in quiet possession of his Bishopric: which lasted the space of five years: after which shall be related fresh troubles and persecutions renewed against him. XI. CHAM XI. CHAP. 1. The Martyrdom of Saint Lewina a Virgin. 2.3. Her Relics removed into Flanders: and venerated there. 1. TO this year of Grace six hundred eighty seven is assigned in our ancient Records the death and Martyrdom of a certain British Virgin called Lewina, whose memory is celebrated in our martyrologue on the two & twentieth day of july, Martyr log. Angl 22. julij. and she is said to have been slain in this our Island by a certain Saxon out of his hatred to the Christian Faith. She suffered in the Province of the South-Saxons, whom S. Wilfrid had lately converted to the Faith. And she was buried in Sussex at a place called Seaford, not far from the Town of Lewes, which probably took its name from this Virgin. 2. When the Danes in after ages cruelly vexed this Island, and with a furious zeal, imitated since by Calvinistes, raged against the Monuments of Saints, the Holy Virgin's Body was taken up, and translated beyond Sea, where it was reposed at a place called Berga, or Monts in Brabant, or rather Flanders, where now is seated the Town of S. Winoc. Thus writes Miraeus in his Belgic Calendar, Miraeus in Fast. Belgic. 22. julij. on the two and twentieth of july: Then is celebrated the memory of Levinna, or Lewina an English Virgin, when flourished under Eubert (or rather Egbert the Father of Alfrid) King of the English Nation, and suffered Martyrdom in the time of Theodore the seaventh Archbishop of Canterbury. Her Sacred Body was taken out of her Monument by Edelin a Bishop, and translated at last to Bergs of S. Win●c, together with the Relics of S. Oswald King and Martyr, and of S. Iti●berga (or Idalberga) a Virgin. Concerning the Miracles of Saint Lewina there is extant a Book written by Drogo Bishop of the Morini (or Teroü●●ne. A. D. 688. ) 3, Consonantly hereto we read in the Gallican martyrologue, Martyr. Gall. 5. Aug. on the fifth of August, At Bergs in the Province of the Morini is then celebrated the Memory of the reception of Saint Lewina Virgin and Martyr, whose most Sacred Body was by Balger a Monk of Bergs brought to his Monastery from the Monastery of S. Andrew at Zevored (or Seaford) a Sea port in England. The said Sacred Body being carried through several villages and Towns in Flanders before it came to Bergs, became illustrious by many Miracles, affording comfort and health to any one who implored her intercession, as Drogo Bishop of the Morini manifestly declares in his Book of the said holy Virgin and Martyr● Miracles. XII. CHAP. XII. CHAM 1. Ina King of the Westsaxons. 2.3. etc. Saint Aldelm at Rome obtains Privileges for his Monastery of Malmsbury. A fabulous report concerning Pope Sergius. 1. IN the year of Grace six hundred eighty eight began the reign of the glorious King Ina, A. D. 688. King of the Westsaxons, as we have already declared when we treated of the session of King Cedwalla after his conversion, who left his throne to undertake a pilgrimage to Rome, there to receive Baptism, where he happily died in his Baptismal innocence. 2. The same year Saint Wilfrid, contenting himself with the Churches of York and Hagulstad, which he administered with great perfection, voluntarily surrendered the Church of Lindesfarn, which he committed to the governance of Eadbert (mentioned before upon occasion of the death of S. Cuthbert) who was ordained Bishop of that Diocese. At this time the English-Saxon Churches flourished wonderfully, when the Princes and others following their example, sought not their own interests, but those of jesus Christ This we shall shorty make good, by relating the actions of several of our Kings and Apostolical men, who filled France, Germany and even Italy itself with the seeds of God's Word, and the fame of their Sanctity. 3. The year following in which King Cedwalla died at Rome, A. D. ●89. S. Aldelm, who, as hath been said, was his companion in that journey, became a Petitioner to Pope Sergius, and obtained of him in the behalf of his Monastery of Malmsbury a Privilege of exemption from Episcopal jurisdiction, and a power to the Monks of electing their own Abbot, according to the Rule of S. Benedict: Of this Privilege, saith William, A. D. 690. a Monk of the same Monastery, the same S. Aldelm obtained a confirmation from Ina King of the Westsaxons, Malmsbur. Hist. Novel. l. 2. and Ethelred of the Mercians. 4. Among other Acts of S. Aldelm at Rome, Baron. A. D. 689. there is reckoned by a certain Author of no great credit, saith Baronius, his freeing Pope Sorgius from a scandalous imputation and calumny imposed on him of being the Father of a bastard then incestuously born. Which calumny S. Aldelm is said to have dissipated, Vid. S●●. 25. Maij. by commanding the infant then but nine days old, expressly to acquitt the Pope of that crime. This fable the Centurioators of Magdeburg having met with, they according to their accustomed impudence do thus pervert, There was great familiarity between Aldelm and Pope Sergius: to whom a Son having been born by adultery at Rome, Centur. Magdeb. cent. 7. f. 5, 9 he had not the boldness to declare the truth ingenuously. What ever the truth was, certain it is that these Writers have most disingenuously adulterated it. XIII. CH. XIII. CHAP. 1.2. The death of Saint Theodore Archbishop of Canterbury: His Disciples. 3. The death of S. Eanfleda. 4.5. Likewise of S. Hersewida. 1. THE next year after the death of King Cedwalla at Rome, that is, the six hundred and ninetieth after our Lord's Incarnation, A. D. 690. Bed. l. Bar●●. hîc. saith S. Beda, Archbishop Theodore of blessed memory, being an old man and full of days, for he was then in the eighty eighth year of his age, happily died. That his life should be continued to this number of years, he had been advertised by Revelation in a dream, as he oft told his friends. He administered the See of Canterbury the space of two and twenty years: and was buried in the Church of S. Peter, where the Bodies of all the Archbishops were interred. Concerning him, and all his Predecessors in that See likewise it it may be truly and properly said, Their Bodies do rest in peace, and their names live from generation to generation. For to sum up all in a word, the English Churches received more spiritual advancement during his government, than they had done in any age before. 2. A great ornament to S. Theodore were his Disciples, whom he left behind him for the perpetuating his name. Among which the most eminent were those who are named by Bishop Parker in his Antiquities, where speaking of S. Theodore, Antiqui● Brit. in Theodore. he saith, Besides his other virtues he was in great perfection learned, and after his death he did, as it were, live in his Disciples, which were many and illustrious. Among which the more notable were these, Saint Beda, john of Beverley, Albin the Venerable Abbot of the Monastery of S. Augustin in Canterbury, and Thobias Bishop of Rochester, who was as skilful and ready in the Latin and Greek as his own native language. S. Beda ingenuously acknowledges that Albin assisted him much in the collecting his History, and for the tongues makes him equal to Thobias. Of all these Disciples of S. Theodore, we shall speak particularly hereafter. 3. The same year died also S. Eanfleda the daughter of Edwin King of the Northumber's. She was the first person baptised in that Province. After her Father's death she returned with her mother into Kent, and in process of time was married to Oswi King of the Northumber's: who by her admonition built the Monastery of Gethlin, now called Gilling, not far from Richmond in expiation for the death of Oswin slain by Oswi. After the death of her husband, she retired into the Monastery of Streneshalch (or Whitby) in which her daughter S. Elfleda had spent many years in great devotion, and after the death of S. Hilda, was made Abbess of it. There S. Eanfleda received the Religious habit and veil, and submitted herself to the instructions and command of her own daughter. She was buried in the Church of Saint Peter belonging to the said Monastery, where formerly her husband King Oswi, and afterward her daughter S. Elfleda were also interred. Martyrolog. Angl 5. Decemb. Her name is commemorated in our martyrologue among the Saints on the fifth of December. 4. To the same year is likewise assigned the happy death of S. Hereswida the daughter of Hereric Nephew to the glorious King S. Edwin. She was married to Ethelhere King of the East-Angles, to whom she bore three Sons, all which were consequently Kings, Aldulph, Eflwold and Beorna. After her husband's death, she retired from Court, and being desirous to pass to a more strict and private life, she left her country, and in the famous Monastery of Cala (or Chelles) in France, she undertook the Profession of a Religious life. So great was her devotion and piety, that both in France and Britain many were inflamed to imitate her example. And among the rest her Sister S. Hilda had an intention to follow her into France, but was persuaded not to deprive her own country, the Kingdom of the Northumber's, of the lustre of her virtues. In the mean time S. Hereswida having spent many years in the delicious exercises of Contemplation, this year received the Crown so long expected by her. 5. In the Gallican martyrologue we read this testimony of her, Martyrolog. Gallic. 20. Septemb. In the Monastery of Cale seated in the territory of Paris, this day, being the twentieth of September, is celebrated the memory of S. Hereswida: She being a Queen in England out of love to Christ forsook her Sceptre and kingdom, and betook herself to the said famous Monastery▪ where after she had afforded admirable examples of Piety, A. D. 691. humility and Regular Observance professed by her, she was consummated with a blessed end, and obtained the reward of a heavenly crown. Her glorious gests Saint Beda, who was a great admirer of her, hath celebrated with condign praises. XIV. CH. XIV. CHAP. 1.2.3 Saint Wilfrid again expelled his Diocese. 4 5. etc. He retires among the Mercians: where he succeeds to Sexulf in administering the See of Leicester: and ordains Bishops. 7 8. Bosil Bishop of Worcester dying: Ostfor succeeds. A. D. 691. 1▪ SAint Wilfrid had now five years enjoyed with quietness, and with great piety administered his Province of the Northumber's, when this calm was disturbed with new storms. S. Beda dispatches this Tragedy in a ●ew words, saying, After five years he was accused once more, and by the said King Alfrid and very many Bishops expelled from his See, not mentioning the heads of his accusation. 2. But William of Malmsbury insinuats that the ground of their charge against him was the same with the former, to wit, that he had united the jurisdiction and revenues of two Bishoprics, which S. Theodore had formerly separated, namely York and Hagulstad. Adding, that considering the vast ex●ent of the Province, it was fit to erect a third at Rippon. 3. The friendship, saith he, between King Alfrid and S. Wilfrid stood a good while unshaken, Malmsbur. de Pont. l. 3. till about five years after his return the poisonous counsels harboured in the breasts of certain malignant persons at last broke forth. By these men's suggestions King Alfrids' mind being prevented, withdrew some of the possessions belonging to the Monastery of Rippon, having a design to constitute a new Bishopric there: For he alleged that these Decrees of the late Archbishop Theodore which he made, not in the beginning or end of the Controversy, but in the time intervening, were 〈◊〉 continue in force. 4. S. Wilfrid resenting this injustice and violence, left the Province of the Northumber's, and retired to his friend Ethelred King of the Mercians, with whom he continued a long time. After whose departure King Alfrid restored the See of York to Bosa, who formerly had the possession of it: and john, surnamed of Beverley, he constituted Bishop of Hagulstad (or Hexham,) who this same year at the request of the Abbot Ceolfrid promoted to the Order of Deacon S. Beda now entered into the twentieth year of his age. A. D. 692. 5. Before S. Wilfrid entered into the Kingdom of the Mercians, Putta, who ten years before had been ordained Bishop of Hereford, dying, there succeeded him in the same See, Tirtellus this year, according to the Calendar published by Sir Henry Savill. So that not any Church being vacant in that Kingdom, S. Wilfrid lived a private retired life, but in high esteem and favour with King Ethelred, who had a great desire to fix him in the government and Episcopal administration of some Province there. 6. Which good design of his was effected the year following, A. D. 692. by the death of Sexulf, Bishop of Lichfeild, who in the year of Grace six hundred seaventy eight, as hath been declared, was constituted Bishop of that Diocese upon the deposition of Winfrid. This Sexulf was a very holy man, and highly honoured and beloved through his whole Province, in so much as after his death he was numbered among the Saints. 7. To him by King's Ethelreds appointment succeeded S. Wilfrid. Notwithstanding some Writers affirm that after the death of Sexulf, his Diocese was divided into two Sees, the one at Lichfeild and the other at Leicester: and that S. Wilfrid was constituted Bishop of Leicester, and that Headda Bishop of Winchester adjoined the other to his Diocese. However these matters were ordered, certain it is that S Wilfrid exercised the Office not only of a Bishop, but a Metropolitan also, ordaining Bishops there. Thus this very year in the Diocese of Worcester (Wicciorum) Bosi● who twelve years before was there consecrated Bishop, being now broken with age and labours, at the request of King Ethelred, S Wilfrid ordained Bishop there a man of eminent piety and worth named Ostfor. 8. Concerning this Ostfor, Bed. l. 4. c. 23 S. Beda gives this account: Ostfor, saith he, after that in both the Monasteries of the Holy Abbess Hilda he had employed his time diligently in the study of the Divine Scriptures, at length aspiring to greater perfection, he went into Kent to the Archbishop Theodore of blessed memory: where having spent some time in sacred Lections, he resolved to go further, as far as to Rome: for in that age it was an argument of great virtue and piety to undertake that journey. In process of time returning from thence into Britain, he diverted into the Province of the Wiccians (or Worcestershire) the Governor whereof was a person called Osri●. There he remained a long time, preaching the Word of God, and in his conversation affording an example of all virtues and piety to those that saw or heard him. At this time the Bishop of tha● Province, named Boselus, was so oppressed with infirmity of body, that he could not himself discharge his Episcopal Office. Therefore by the judgement and consent of all, the foresaid holy man Ostfor was elected Bishop in his place, and by common of King Edilred, Wilfrid of happy memory, wh● than administered Episcopal jurisdiction amon● the Midland-English (or Mercians) ordained him Bishop, because the Archbishop Theodore was then dead, and not any as yet ordained to succeed him. XV. CH. XV. CHAP. 1. 2. etc. Of King Ina's Laws: especially such as regard the Church. 4 etc. The Welsh, whence so called, etc. 6 7 Priests, whether then married. 8. The Saxons, etc. tender of shedding blood. 1. THE same year Inas King of the Westsaxons being desirous to compose and settle his kingdom in good order, by rooting out such ill customs as had creped in among the people, called an Assembly of his Bishops and Nobility, (at which great numbers of other inferior Ecclesiastical and Secular persons were present also,) and by common advice enacted those famous Laws, called King Ina's Laws, which continued in force many ages, even till the coming and Conquest of the Normans, and of which William of Malmsbury saith, Malmsbur. de Reg l. 1. c. 2. Spelm. de Synod. f. 182. a mirror of their purity remained to his time. These were seaventy five in number, and are extant in Sir Henry spelman's collection of Councils, to which the curious Reader may have recourse. I will only select a few of them, such as regard Ecclesiastical affairs, and therefore are pertinent to this History. 2. In the first place (saith King Inas) we command that God's Ministers be careful to observe the Canonical order of living: Ibid. And our Will is, that these Laws and Ordinances be observed by the people 2. Let each infant be baptised within thirty days after he is born. If this be not done let the person in fault be fined in thirty shillings (solidis.) But if it happen that the infant die before he is baptised, let the faulty persons forfeit their whole estate. 3. If a servant (a slave) shall do any servile work on our Lord's day by his Master's command, let him be free, and his Master fined in thirty shillings. But if the servant without command of his Master do any such work, let him be whipped, or redeem that penalty with money. If a free man work on that day, not commanded by his Master, let him either be made a slave, or pay sixty shillings. And if a Priest offend in this kind, let his penalty be doubled. 4. Let the Firsts-fruits of seeds be paid on the solemnity of S. Martin. And whosoever shall not then pay them, Let him be fined in forty shillings, and moreover pay the said First-fruits twelve-fold. 5 If any one guilty of a Capital Offence shall fly to the Church, Let him enjoy his life, and make compensation according to justice and Law. And if any one who has committed a fault punishable only with stripes, and shall implore the privilege and favour of the Church, let those stripes be remitted. 3. Then after several Ordinances touching Civil matters follows the eleaventh Law, If any one shall buy one of his own country, servant or free, or guilty of any crime, and shall send him away to be sold beyond sea, let his penalty be the full price of such a person, and moreover let him make full satisfaction both to God and his Master. (That this was the ancient custom among the Saxons to sell their children, hath been formerly declared in the relation how S. Gregory having seen in the Roman marketplace certain children brought to sale out of the Province of the Northumber's, was by that spectacle moved to procure the conversion of our country.) The twelfth Law is, If any one shall bring a false testimony or pledge before a Bishop, let his penalty be one hundred and twenty shillings (so●lidos.) 4 We will hereto add the two and twentieth Law, though not regarding the Church, because therein is the first mention that can any where be found of the Welsh (Walli.) Let a Wallus (or stranger) who pays an annual tax, be rated at one hundred and twenty shillings: and his Son, at one hundred. From whence we may observe that the German-Saxons among us called the Britain's, Walli or Welshmen, (a Name which they never gave to themselves) and the utmost Western Province, Cornwall, not from a certain Qveen called Wallia, nor as descended from the Gauls, but because they were strangers, and spoke a language not understood by them, for such the Germans call Wealsh: and hence it is that the lower Germane called their neighbours towards France, Camd. in Danmoniis. Walloons, as Camden has learnedly observed. 5. There remain only three Laws which regard Bishops, and the Font of Baptism. One is the forty sixth Law, in which by the piety and sense of that age a King and a Bishop are in a sort esteemed equal. Let one hundred and twenty shillings be the penalty of one breaking peace in a town of the King or Bishop: and fourscore shillings, in the town of a Senator (who is called in the Saxon tongue Ealdorman, and Eorle) etc. Another Law is this, Let every one pay the first fruits of his Seeds out of that house in which he abode at the Solemnity of our Lord's Nativity. 6. The last, being the seaventy fifth in order is this, If any one shall kill the Godfather or Godson of any one, let him pay to the kindred of the person slain as much as is due to a Lord for compensation of the slaughter of his servant And let this payment be increased or diminished according to the rate of the slain persons estimation, in like manner as the payment to a Lord for his servant slain is to be rated. But if the person slain was the King's Godson, let satisfaction be made to him according to that made to the kindred of the slain. A. D. 687. But if such a man's life was taken away by one of his kindred, let some abatement be made of the money to be paid to the Godfather, accordingly as it uses to be done when money is to be paid to the Lord for the slaughter of his servant. And if he who is slain be the Son of a Bishop, let the amercement be diminished by the half. 7. As touching this last clause Sir Henry Spelman well observes, That whereas some Writers would thence contend that Bishops in this age were married, because here is mention made of a Bishop's Son, they are mistaken: For this is not to be understood of the Natural or conjugal Son of a Bishop, but of his spiritual Son, for whom he was undertaker at the Sacred font. This is manifest from the Rubric of this Law, which is inscribed, Of the slaughter of a Godfather or Godson, or to use the ancient Terms, Of him that shall kill Patrinum or filiolum of any one. For in old time a Godfather or undertaker for one in Baptism was called Patrinus, and a Godson, filiolus: (as now in France, Parrain and Filieul.) 8. In general, from these Laws of King Inas we may observe, That among the Saxons, man slaughter was never punished with death, but only with a fine of money: nor any other crime except Robbery, and that committed not by a single person, but by at least seven in a troop: So tender they were of blood. Whereas in later times the life of a man is become of so low an estimation, that the loss of it is made the satisfaction for a trifle, as the private pilfering of any thing beyond the value of a shilling. And the like tenderness of men's lives we may observe in the Laws of all the Northern Nations of old, as the Visigoths, Vandals, Lombard's, &c. XVI. CHAM XVI. CHAP. 1.2. etc. S. Aldelm appointed to write to the British King of Cornwall, to invite his Bishops to Catholic Unity. 4. His Book of Virginity, written to certain devout Virgins. 1. AS touching the foresaid Assembly in which these Laws were enacted, whether it may properly be called a Synod, is doubtful. But since in the Title of these Laws the only persons, as Authors of the same named, are King Inas himself, by the persuasion and appointment of his Father Kenred, and Hedda and Erkenwald his Bishops, together with his Aldermen, it is not probable that this was that Synod concerning which S. Beda writes thus, Bed. l. 5. c. 19 Aldelm being only a Priest and Abbot, by command of a Synod of his Nation wrote an excellent Book against the errors of the Britain's, because they celebrated Easter not in its due Season, A. D. 688. and did many things contrary to Ecclesiastical chastity and peace (So the printed Copies read, whereas in ancient Manuscripts we read, Ecclesiastical Charity and peace,) and concerning which Synod S. Aldelm himself thus writes, When I was lately in a Synod of Bishops assembled out of all Britain almost, Aldelm. Epist. ad Gero●●. 7 an innumerable company of God's Priests met there, etc. 2. However, certain it is that such a national Synod of the English-Saxons was convoked and held about this time, in which after wholesome Constitutions made for the regulating and composing their own Churches, the charity of those Bishops extended itself to their uncharitable neighbours the Britain's, especially such as inhabited in Cornwall under the government of their King then called Geruntius, who was Tributary to Inas King of the Westsaxons. Which Britain's hitherto retained their old aversion and hatred of the Saxons, and perhaps for that reason were obstinate in persisting in their old Errors, particularly about Ecclesiastical Tonsure, and, which was most considerable, an undue celebration of Easter: insomuch as this their perverseness rendered them Schismatics from the Catholic Church. To restore them therefore to Ecclesiastical Unity and charity the Saxon Bishops enjoined S. Aldelm, present in the same Synod, to write effectually in their names to Geruntius King of the said Britain's in D●nmonia, or Cornwall, and to demonstrate to them their dangerous errors and schism, earnestly inviting them to depose their passions and averseness from their brethren, and unanimously to promote the true Faith. This charge was imposed on S. Aldelm, as being a person the most eminent for learning and piety in that age, and this he discharged with the sufficiency expected from him, as may appear by the said Treatise or Epistle yet extant, the tenor whereof in English we will hereto adjoin. 3. And whereas from those words of Saint Beda, saying that Saint Aldelm wrote against the Britain's because they offended much against Ecclesiastical Chastity, certain of our late more learned Protestant Writers do pretend to derive and confirm the lawfulness of marriage in Bishops and other Ecclesiastical persons. But besides that this collection is disproved by ancient Manuscripts, in which we read, not Castitatem, but Charitatem, the following Epistle itself will be an evident confutation, in which not one word can be found which gives any suspicion that the Britain's were guilty of incontinence or impurity, but extreme uncharitableness is imputed to them. Which clearly evinces that the printed copies ought to be corrected. 4. But before we set down the said Epistle of Saint Aldelm, it will be fit to premise how in the way as he was going to this Synod, he was presented with a Letter from certain Religious Virgins, A. D. 692. to wit, Hil●elida, whom he styles the Mistress of Regular and Monastical conversation, together with justina, Cuthburga, and Osburgi; who had some relation of kindred to him: also Alfgiaa, scholastica, Hidburga, Berngida, Eulalia and Tecla. Which Letter he highly commended, as arguing not only a great zeal and love of chastity vowed by them, but an exquisite skill in Holy Scriptures, with the flowers whereof they gracefully adorned their Letter. In answer whereto he compiled a whole Book, which he inscribed Of Virginity, and which the Reader may find in the Bibliothecâ Patrum. XVII. CH. XVII. CHAP. 1.2. etc. The tenor of Saint Aldelms Letter in the name of the English Saxon Synod, to Geruntius King of the Britain's in Cornwall. 1. THE Letter of Saint Aldelm reproving the errors of the Britain's now followeth: which though it be some what long, will deserve a place in our History, though it were only to show, that excepting two or three points of Discipline, there was a perfect agreement between the Saxons and Britain's in all things touching the Catholic Faith: otherwise the Saxon Bishops would not have railed, in case they had erred, to rectify their judgement. The Inscription of the said Letter is as followeth. [2 To my glorious Lord Geruntius King of the Western Kingdom, whom I, as God the searcher o● hearts is my witness, do embrace with brotherly charity: And likewise to all God's Priests inhabiting Danmonia (or Cornwall.) I Althelm, unworthy Abbot, do wish health and salvation in our Lord. 3. Being lately in a Synod of Bishops assembled out of the whole nation in a manner, a wonderful multitude of God's Priests came thither, being moved thereto out of a solicitude for the good of the Churches, and care of the people's salvation, to the end that advising in common about the Ecclesiastical Canons and Ordinances of the Fathers, they should through Christ's assistance be put in practice. 4 After these things were duly performed, the whole Assembly unanimously imposed upon me, though unworthy, a command to frame Letters directed to your Piety, in which I might acquaint you with their fatherly suggestion & request that you would be careful not to break the Unity of the Catholic Church, nor admit opinions not suiting with the Christian Faith, since so doing you would deprive yourselves of future rewards in heaven. For what profit can any one receive from good works done out of the Catholic Church, although a man should be never so strict in Regular Observances, or retire himself into a desert to practise an Anachoreticall life of Contemplation? 5. Now that you may better understand for what especial causes this Letter is directed to you▪ I will here briefly discover them to you. We have heard, and by several relations been assured that your Priests do very much swerve from the Rule of Catholic Faith enjoind in the Scriptures, and that by their quarrels and verbal contentions there is arisen in the Church of Christ a grievous Schism & scandal, whereas the Psalmist saith, Great peace is to those who love thy name, Psal. 1▪ 8. ●, 5. and among them there is no scandal. For the Peace of Religion is preserved by a charitable concord of men's minds, as on the other side contention violates Charity. Hence the same Psalmist exhorts all those who embrace the true Faith to a fraternal unity saying, It is God who makes brethren to live in one mind in a house. Now by this House is understood the whole Church of God spread through the world. Psal. 6.7 For Heretics and Schismatics being estranged from the Communion of the Church, and by contending about several new opinions increasing in their numbers, do, like unproffitable tares sown in a rich soil, corrupt and defile our Lord's harvest. But the Apostles trumpet doth repress this shameful humour of contention, saying, If any one will be contentious we have no such custom, ● Cor 11. nor the Church of God, which is without spot or wrinkle. For that peace is the Mother of Catholics, is declared by the Evangelicall Oracles, Math 5. Blessed are the peaceable, for they shall be called the children of God. And hence it is that when our Lord and Saviour descended from heaven that he might wipe away the hand-writing of our first parents which was against us, and that by Peace intervening he might reconcile the world, an Angelical Choir melodiously sung, Luc. 11. Glory to God on high, and on earth peace to men of good will: and the Psalmist saith, Let Peace be made by thy power, and abundance in all thy Towers. 6. Moreover a rumour is spread abroad, that in your Province there are certain Priests and other ecclesiastics, who contrary to the teaching of the Church do obstinately refuse to admit the Tonsure of S. Peter Prince of the Apostles: and do pertinaciously defend themselves with this excuse, that they do imitate the Tonsure of their Predecessors whom with pompous phrases they exalt, as men eminently illustrated with Divine Grace. Whereas if we press them to tell us who was the first Author of this their rasure and Tonsure, either out of ignorance of the Truth▪ or dissembling a lie, they have not a word to say. But we, and many others with us can assure them that Simon the Inventour of Magical arts, was the Author of this Tonsure. The fraudulent and diabolical skill of Necromancy contrived by whom against S. Peter, is testified by the ancient Book called The Combat of the Apostles, and by the ten books of S. Clement. 7. But as for us, we are able according to the authority of Holy Scriptures to give a true and sufficient testimony of our Tonsure, and do affirm that S. Peter ordained this Rite of Tonsure for several causes: First that thereby he might on his head bear a representation of our Lord, who ascending the Cross for our Redemption was Crowned by the execrable jews in a cruel manner with sharp piercing thorns. Next that the Priests of the Old and New Testament might be distinguished by their habit and Tonsure. And lastly, that the same Apostle and his followers might carry the ridiculous expression of scorn used by the Romans, who when they sold their slaves taken in war, they were wont to crown them. But in the Old Testament this Sign of Tonsure took its Original, if I be not mistaken, from the Nazarites, who were persons consecrated to God: for it is a mark of a Royal and Sacerdotal descent. For a Tiara was anciently set on the heads of the Priests; which being enwrapped in fine linen was round, like the Middle Sphere: and this is represented by that part of the head which is shorn. Now a Crown or Diadem was a golden circle of some breadth, which encompassed the heads of Kings. And both these signs are expressed on the heads of Clergymen, concerning whom S. Peter saith, You are an elect nation, a Royal Preist-hood. And moreover by this Rite of shaving and polling is signified our duty to cut off all our vices, 1. Pet. 11.9. and that we should divest ourselves of our sins as we do of our hairs. 8. But there is among you another practice, far more pernicious to souls, which is, that in the observation of the Solemnity of Easter you neglect to follow the Rule of the three hundred and eighteen Fathers who in the Nicene Council, with great sagacity established the Circle of Nineteen years to last to the end of the world, by the numbers of Eight and Eleven: and also ordained the Paschall supputation from the fourteenth day of the Moon to the one and twentieth, making these the terms of the Paschall Circle, which it is unlawful for any one to transgress. Whereas the Priests among you according to the Account and Circle of Anatolius, or rather according to the Rule of Sulpitius Severinus who described a Course of eighty four years, do sometimes observe the Paschall Solemnity on the fourteenth Moon with the jews, whereas the Bishops of the Roman Church do observe neither of these ways of calculation: Neither have they decreed that posterity should follow the Paschall Table of Victorius, which contains a course of five hundred thirty two years. For there was a sort of Heretics in the East called Tessera-decatitae, because they celebrated the Paschall Solemnity on the fourteenth Moon with the jews who blaspemed our Lord, and trod under foot the pearls of the Gospel. And for this they were excluded from the Communion of the Church, and ranked among the unhappy conventicles of schismatics. Of these, as I remember, S. Augustin makes mention in his Treatise of Ninety Heresies. 9 But besides these enormities, there is another thing wherein they do notoriously swerve from the Catholic Faith and Evangelical Tradition, which is, that the Priests of the Demetae (or South-west Wales) inhabiting beyond the bay of Severn puffed up with a conceit of their own purity, do exceedingly abhors communion with us, insomuch as they will neither join in prayers with us in the Church, nor enter into society with us at the Table: yea moreover the fragments which we leave after refection they will not touch, but cast them to be devoured by dogs and unclean Swine. The Cups also in which we have drunk, they will not make use of, till they have rubbed and cleansed them with sand or ashes. They refuse all civil salutations or to give us the kiss of pious fraternity, Rom. 16. contrary to the Apostles precept Salute one another with a holy kiss. They will not afford us water and a towel for our hands, nor a vessel to wash our feet. Whereas our Saviour having girt himself with a towel, washed his Disciples feet, and left us a pattern to imitate, saying, As I have done to you, so do you to others. Moreover if any of us, who are Catholics, do go amongst them to make an abode, they will not vouchsafe to admit us to their fellowship till we be compelled to spend forty days in Penance. And herein they unhappily imitate those Heretics, who will needs be called Cathars (or Puritan.) 10. Such enormous errors and malignities as these are to be mournfully bewailed with sighs and tears: since such their behaviour is contrary to the precepts of the Gospel, Math. 23. and suiting with the Traditions of jewish Pharisees, concerning whom our Saviour saith, Woe unto you Scribes and Pharisees who cleanse the outsides of Cups and dishes. On the contrary our Lord disdained not to be present at feasts with Publicans and sinners, thereby showing himself a good Physician, who was careful to provide wholesome cataplasms and medecines to heal the corrupt wounds of those that conversed with him. Therefore he did not, like the Pharisees, despise the conversation of sinners, but on the contrary, according to his accustomed clemency, he mercifully comforted the poor sinful woman who bewailed the former pollutions of her life, and casting herself at our Lords feet, washed them with showers of tears, and wiped them with the curled locks of her hair, concerning whom he said, Her many sins are forgiven her, because she hath loved much. 11. Since therefore the truth of these things cannot be denied, we do with earnest humble prayers and bended knees beseech and adjure you, as you hope to attain to the fellowship of Angels in Gods heavenly kingdom, that you will no longer with pride and stubbornness abhor the doctrines and Decrees of the Blessed Apostle S. Peter, nor pertinaciously and arrogantly despise the Tradition of the Roman Church, preferring before it the Decrees and ancient Rites of your Predecessors. For it was S. Peter, who having devoutly confessed the Son of God, was honoured by him with these Words, Thou art Peter, and upon this Rock will I build my Church, Math. 16. and the gates of hell shall not prevail against it: And to thee will I give the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt lose on earth shall be loosed in heaven. If therefore the Keys of the kingdom of heaven were given to S. Peter, who is he, who, having despised the principal Statutes and ordinances of his Church, can presumingly expect to enter with joy through the gate of the heavenly Paradise? And if he by a peculiar Privilege and happiness received the power of binding and the Monarchy of losing in heaven and earth, who is he, who having rejected the Rule of the Paschall Solemnity, and the Rite of the Roman Tonsure, will not rather apprehend to be indissolubly bound, them mercifully absolved from his sins? 12. But it may be some nice Disputer presuming on his skill in Scripture and other learning, will fancy that he can excuse and defend himself under the shield of such an Apology as this, saying, I do sincerely venerate the Precepts of both the Old and New Testament, and with my heart and tongue I do confess in God an Unity of Essence and Trinity of Persons: I do freely preach to the people the Mystery of our Lord's Incarnation, the Cross of his Passion, and the Victorious Trophy of his Resurrection: I do diligently denounce to my hearers the last judgement of the living and dead, in which with a most equal balance every one according to their different merits, shall receive a different retribution of happiness or misery This I believe and profess, and by the privilege of this Faith I do not doubt but I shall be reckoned and rewarded with the lot of true Orthodox Catholics. 13. But alas, this seeming Fortress under which they hope to lurk securely, I will endeavour to batter to the ground with the Engine of the Apostles reproof; jam 11. For S. james who is called the Brother of our Lord, saith, Thou beleivest that there is one God: and immediately he adjoins, directing his speech by an Irony to the twelve Tribes in the dispersion, Thou dost well. But take notice of this, The Devils likewise believe this, and tremble: For Faith without Works is dead. His meaning is, that Catholic and Brotherly Charity must inseparably walk together in the same path, as that glorious Preacher and Vessel of Election S. Paul testifies, 1. Cor 13▪ saying, If I knew all Prophecy and all Mysteries, if I had Faith so that I could remove mountains, and if I should give my body to be burnt, and had not Charity, all this would profit me nothing at all. I will sum up all in one short sentence: That man does in vain boast of the Catholic Faith, who does not follow the Dogme and Rule of S. Peter. For the foundation of the Church and stability of Faith which can be shaken by no winds or tempests, rests principally on Christ, and after him consequently on S. Peter. 1. Cor. 3.11. Hence the Apostle saith, Other foundation can no man lay, besides that which is laid, which is jesus Christ And Divine Truth itself hath thus established the Privilege of the Church to S. Peter: Thou art Peter, Math. 16. and on this Rock I will build my Church. 14. This is the tenor of Saint Aldelm's Epistle to Geruntius King of Cornwall, and to the British Priests his Subjects, in which may be observed what extreme bitterness and malice still possessed their minds against the Saxons, insomuch as they chose rather to be separated from the Communion of the Catholic Church, then to conform to them by relinquishing any of their old irregular Rites. And here likewise may be observed, how vainly our Protestant Writers endeavour to fly to the Britain's for defence of their deserting Catholic Doctrines. Hence the Centuriators of Magdeburg, Magdeb. Cent. 7. f. 5▪ 9 (and others imitating them) taking advantage from an error in the printed Copy of S Beda's history, where Castitatem is read for Caritatem, do affirm, That there was a sharp debate between Aldelm and the Britain's, against whom he earnestly inveighs, because they would not approve Celibacy of Priests, and other new invented Rites, as Beda testifies in the fifth Book of his History and nineteenth Chapter. The same likewise is manifest out of Aldelms Epistle to Geruntius King of the English. Whereas it is manifest that not a word is spoken in this Epistle touching Celibacy. 15. This Epistle was not written in vain, for as S. Beda testifies, By the reading of it many Britain's subject to the Westsaxons were brought to the Catholic Rite of celebrating our Lords Paschall solemnity. Bed. l. 5. c. 2●. Whence we may likewise observe that these Britain's, though they were immediately governed by a King of their own nation, yet both he and they were subordinatly dependent on Inas King of the Westsaxons: Notwithstanding which dependence and subjection, the Saxons did not seek by violence and terror to force their consciences, but with all meekness and tenderness to invite them to Catholic Unity. A. D. 693. XVIII. CHANGED XVIII. CHAP. 1.2. Withered, after six years interregnum, is made King of Kent. 3.4. He redeems with money an invasion of his Country: by King Inas: And builds S. Martin's Church in Dover. A. D. 693. 1. IN the year of Grace six hundred ninety three the Kingdom of Kent began to take breath after six years' agitation both by civil and extern commotions. For after Edrick had deposed his usurping Uncle Lothere, and obtained the throne by right of blood due to him, by his Tyranny and injustice he incurred the hatred of his Subjects, and after two years reign lost both his government and life. His death notwithstanding rather increased then ended the troubles of that Province, for whether it was that many pretending to the succession, factions and civil debates divided the nation, or whatsoever was the cause (for Historians afford us little Light to discover those affairs distinctly) during the space of six years there was not any King there. 2. To these civil broils was added an invasion of that Kingdom by Cedwalla King of the Westsaxons, as hath been declared. Which invasion notwithstanding for the time united their dissensions, so that after much hurt received, the inhabitants of Kent repulsed Cedwella, and driving his Brother Mul (or Mollo) into a Cottage, set it on fire and consumed him in it. Cedwalla after this being converted to Christianity, and relinquishing his kingdom to perform a pilgrimage to Rome, where he desired to receive Baptism, recommended the revenge of the death of his Brother Mul to his Successor Inas. Who having prudently employed the five first years of his reign in settling his own kingdom & the Churches in it by wholesome Laws and constitutions, at last this year he made a terrible impression into Kent. Malmsb. l. ● c. ●. 3. At this time the principal Pretender to that Kingdom was Withered the Son of Egbert, who by his courage and industry had repressed the envy of his opponents, and gained the general affection of the people, so that he was unanimously chosen and acknowledged King. When King Ina● therefore in revenge of the death of Mul, brought a formidable army into Kent for a while a vigorous resistance was made. But King Inas having great advantage by his martial skill and courage assisted with a far greater power, King Withered was at last forced to redeem the safety and peace of his country with money. So that a Treaty was begun, and King Inas being mollified with the sum of thirty thousand marks of gold, pardoned them the death of Mul, and drew back his army into his own country. 4. Bishop Parker from S. Beda gives to Withered an associate in the throne, his Brother Swinfard: Antiq. Brit. who jointly administered the kingdom with great justice and piety. They built, saith he, the Church of S. Martin in the Town of Dover, and enriched the Monks living there with large possessions. XIX. CHAP. XIX. CH. 1. Brithwald consecrated Arch bishop of Canterbury. 2.3 Pope Sergius his Letters to the Saxon Kings: and Bishops. 4. Brithwald ordains Bishops. 1. PEace and tranquillity being thus restored to the Kingdom of Kent, the Consecration of a New-Arch-bishop in the place of S. Theodore, dead two years since, was very seasonable and necessary. Bed. l. 5. c. 9 His Successors name was Brithwald, who, saith S. Beda, was an Abbot in a certain Monastery seated near the place called Raculf, where the River Genlade discharges itself into the Sea. He was a man well versed both in holy Scriptures, and likewise in Ecclesiastical and monasterial Disciplines: Yet much inferior to his Predecessor. He was chosen Bishop in the year of our Lord's Incarnation six hundred ninety two, on the first of july: Wichtred and Suebhard being then Kings of Kent. But his Ordination was deferred to the year following: for the attaining of which he was forced to pass over the Sea to Rome, & thence returned into France, where he was consecrated by Godwin a Metropolitan there on the third day before the Calends of january: and took possession of his own See on the day before the Calends of September, being a Sunday. 2. The same year there came Letters from Pope Sergius, Malm●b. de Pont. l. 1. f. 2●9. directed to Ethelred, Alfrid and Adulf English Kings, to whose protection and favour he earnestly recommended the New Archbishop. The Motive of writing this Letter seems to have been the divisions and turmoils of Kent, of the composing of which it seems the Pope was ignorant and therefore did not address it to Withered King of Kent. 3. Other Letters also came then from the same Pope to all the Bishops of Britain, in which he acquaints them with how much gladness he entertained the said Elect Archbishop newly arrived at Rome, as likewise the tidings of the Orthodox Unity which was among them. Consequently he signified to them that according to the ancient Privilege of that Church of Canterbury from the days of his Holy Predecessor S. Gregory to the present time, he had invested him with the Primacy of all the Churches of Britain, & conferred on him the Sacred use of the Pall and Dalmatick Vestment. Whereupon he required and commanded them to yield to him all due honour and obedience as their Supreme Prelate and Primate. These two Letters are cited by William of Malmsbury, in his Discourse touching the dignity of the See of Canterbury. 4. The first care of this New Archbishop was to supply the vacant Sees with worthy Prelates: Bed. and saith S. Beda, among many Bishops ordained by him, he consecrated in the place of Gebmund Bishop of Rochester then dead, Tobias a man skilful in the Greek, Latin and Saxon tongues, and adorned with great variety of literature. To Tobias we may adjoin Waldher about this time ordained Bishop of London, and successor to the holy Bishop Erconwald, concerning whose Princely extraction, virtues and Sanctity attested by many miracles before and after his death, we have already spoken. S. Erconwalds' body was buried in his Church at London: but in the year of Grace eleven hundred forty eight his Sacred Relics were taken up, and translated to a more honourable place, where for many miracles they were held in great veneration, as Matthew of Westminster testifies, Mat. Westm. 〈◊〉. in the same year. XX. CHAM XX. CHAP. 1.2. etc. King Sebbe becomes a Monk: His sickness: and Blessed death. 6. Impious folly of the Centuriators of Magdeburg. 7. etc. A miracle at the enterrement of the Holy King Sebbe. 9 The Holy Bishop Egwin succeeds to Ostfor in the See of Worcester. 1. THE same year afforded to the world an illustrious example of the contempt of perishing honours and pleasures in the person of a Prince, who had many years enjoyed them and by experience knew the just value, or rather the real baseness of them, and unsatisfaction to be found in them. This was an example as ordinary in that age, as to be esteemed miraculous in this. 2. The person who afforded this example was Sebbe King of the East-Saxons, concerning whose piety, and desire to relinquish his purple for a poor Religious habit we have spoken already. This desire at last he this year executed. The order and manner whereof is thus related by S. Beda. Bed. l. 4. c. 11. [3. When Sebbe had spent thirty years in the government of the East-Saxons, all which time by his piety and devotion he showed himself a soldier contending for a heavenly kingdom, he was at last assaulted by a grievous sickness, which left him not till it brought him to his grave. Being in this condition he admonished his wife that she should no longer oppose his retirement from the world, but rather join with him in dedicating the remainder of their lives in the service of God, since neither of them could any longer enjoy any content in the pleasures, or rather slavery of the present world. It was with much ado that he obtained her liking hereto: But having at last with much importunity wrested her consent, he went to Valdhere then Bishop of London, and successor to S. Erconwald, and with his approbation and benediction he received the Habit of Religion so long and so earnestly desired by him. He brought to the said Bishop a great sum of money to be distributed among the poor, reserving nothing at all to himself, so great was his desire to become truly poor in spirit for the kingdom of heaven. 4. When his sickness increased on him so far that he perceived his death to approach, being a person of a truly royal mind, and therefore apprehending lest the pains of his end night enforce him either by words, gestures or actions to behave himself otherwise then became a person of his quality and condition, he being then at London, sent for the foresaid Bishop, and desired him that besides himself and two of his own servants, no other should be present at his death. 5. This request the venerable Prelate willingly granted: And not long after the devout King in his sleep by a comfortable Vision was freed from all the anxiety of his former solicitude, and moreover had notice given him of the precise day in which he was to end his life. For, as himself afterward related, he saw three men in shining vestments coming to him: of which one sat down before his bed, whilst the other two his companions stood by, and asked him how he did. Then he that was set down, said to him, Be of good cheer, for your soul shall without any pain at all, and with great splendour forsake your body: and on the third day following you shall die. And the event really made good both these promises which he received in the vision. For on the third day immediately after Noon, without any sense of pain he breathed forth his soul as if he had quietly rested in sleep.] 6. Thus happily died this Religious King, whose death no doubt was precious in the eyes of God, and is with devotion celebrated by his Church, being commemorated both in our English and also the Roman martyrologue on the twentieth day of August. Martyrolog. Anglic. & Rom. 20. August. Magdebur. Cent. 7. f. 579. But the Centuriators of Magdeburg reading all these things, are moved to choler both against S. Beda, Sebbe and all Monks in general, which choler suggested this profane censure to their pens, A Monastical course of life, not having any ground in God's word, stood in need to be recommended by vain dreams and Visions. And again: In this seaventh age, say they, Kings began to relinquish their authority, and to addict themselves to a Monastical life Which impiety must be adorned with lying miracles. Hence Beda writes concerning King Sebbe, that in a Vision three men appeared to him as he lay sick in his bed, and foretold to him both the day of his death, and that it should be without pain. So that to forsake all worldly pleasures and contentments purely for the Love of God is not only not warranted by God's word, but is an impiety, excluding men from the enjoying of God, in the judgement of these new sensual Evangelists. 7. But how after this holy King's death God was pleased to declare how far different a judgement he gave of his servant, the same learned and devout Historian thus further relates: Bed. l. 4. c. 11. A Coffin of Stone, saith he, was prepared for entombing the Body of this holy King. But when they endeavoured to put the Body into it, they found that it was a hands-breadth too long for the Coffin. Whereupon paring away as much of the stone at each end as they could, they thereby lengthened it about the measure of two fingers breadth. Yet after all it would not receive the body. Whereupon finding so great a difficulty to enteire him, they intended either to seek out a new Coffin, or to endeavour by hewing the body to shorten it so much as to make it enter into the Coffin. But by a wonderful accident, which could proceed from no less than a heavenly power, both these designs of theirs were prevented▪ for presently in the sight of the Bishop, and Sighard son to the said King and Monk, who together with his Brother Seofrid reigned after him, a great multitude likewise of others being present, the Coffin was found of a convenient length, insomuch as there was room enough to place a cushion under his head, and yet at the feet there remained four fingers breadth beyond the body. He was buried in the Church of Saint Paul, the Doctor of the Gentiles, by whose teaching he had learned to aspire to heavenly things only. 8. To this day his Sepulchre is seen in the same Church adjoining to the Wall on the North side, and encompassed with rails. But the present Monument being of marble, and not ordinary stone, as at first, shows that in ages following through some men's devotion it was changed, and more honourably entombed. So that a late malignant Historians scoff does little prejudice S. Beda's narration, I●. Speed. saying, that the Coffin which in the beginning was miraculously lengthened, hath been since by a new Miracle again contracted. 9 The Holy Bishop of Worcester Ostfor, consecrated the year before by Saint Wilfrid, this year died, in whose place succeeded a Religious person named Egwin, born of Princely blood, but one who aspiring to a higher kingdom, for Christ's sake became poor. Concerning whom we shall treat more largely hereafter, for great examples of patience and equanimity in sufferings he will afford us, insomuch as being tried in the furnace of many tribulations his sanctity became illustrious not in Britain only, but foreign regions also. THE TWENTIETH BOOK OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAPTER. 1.2. Of English Missioners sent to convert the Germans. 3.4. etc. S. Egbert the First Mover in that work: He is desirous to go himself: but is hindered by God: and employed to bring the Scots to the Unity of the Church. 8.9 Wibert preaches without Success to the Frisons. 10.11. S Willebrord with eleven others undertake the Mission. 1. THE same year of Grace six hundred ninety three was made illustrious by the death and Martyrdom of two Apostolical Brethren of the English Nation, A. D. 693. both of them called by the same name, Ewald; whose zeal for the enlarging of Christ's kingdom compelled them to become strangers to their own country, and in the company of several other devout Priests, to pass over into Germany, exposing themselves to all incommodities and dangers, yea death itself for the rescuing of a world of souls from ignorance and Idolatry, in which hitherto the Devil had held them captive. 2. But before we apply ourselves to the relating of the particular Gests of these two Apostolic Martyrs, it will be requisite that we return three years back to the year six hundred and ninety in which the Mission for the conversion of several Germane nations began. We deferred it to this year, because now are seen the first fruits of the labours of those Apostolical Missioners. It will now therefore be seasonable to relate the occasion and first execution of this Mission, the names of the devout persons who undertook it, their first attempt and succeeding progress hitherto: Which having done, we will in due place declare the wonderful and happy success of it. 3. The First Mover in this holy Work and chief Architect of so glorious a design was S. Egbert, of the rudiments of whose Sanctity this our History has from S. Beda treated in the year six hundred sixty four: where we declared how he together with his companion Edelhum, in the time when Finan and Coleman were Bishops▪ went out of this their native country into Ireland together with many other associates both of Noble and mean condition. Not long after, the great plague, which had almost wasted Britain; passed over into Ireland, and among many others seized on this S. Egbert then living in an Irish Monastery called Rathmelsige: Who expecting death, with great compunction examined his former life, and with many tears besought almighty God not to take him out of the world till he had performed due penance for his sins: He adjoind to his Prayers a Vow never to return to his native country: to recite the whole Psalter daily: to fast every seaventh day, etc. After which God restored him to his health, and he lived many years in great perfection of humility, meekness, continence and simplicity: and both by his example and teaching was very beneficial to the Irish. [4. After he had spent twenty six years thus devoutly in Ireland, Bed. l. 5 c. 10. Baronius. A. D. 690. in the year of Grace six hundred & ninety (saith S. Beda, and out of him Baronius) he took a resolution to extend his charity to foreign Nations, and for that purpose to undertake the Apostolical Office of preaching the Gospel to such as had yet never heard of it. Particularly he knew that in Germany there were many Nations as yet in darkness▪ from whom the English and Saxons now inhabiting Britain drew their Original, such were the Frisons, Rugini, Danes, Hunns, Old Saxons, Boruchtuarians & several other. To these the foresaid soldier of Christ intended to direct his voyage round about Britain by Sea, to the end he might endeavour to snatch some souls out of the snares of Satan, and bring them to the obedience of Christ: Or in ca●e his endeavours proved fruitless, to continue his voyage to Rome, and there devoutly visit the Monuments of the Blessed Apostles and Martyrs. But this his good design could not take effect: and by what impediments it was obstructed, the same Writer from Saint Beda thus further relates: Baron. ib. 5. Saint Egbert pursuing this good resolution, was notwithstanding forbidden by Divine Oracles and wonders to put it in execution. For having made choice of companions in the said work, men of learning & courage, when he had prepared all things necessary for the voyage, on a certain day early in the morning there came to him a Monk who had formerly in Britain been a Disciple and attendant on the Venerable Priest Boisil, than Prior of the Monastery of Mailrose under Eata: Which Monk related to him a Vision which had appeared to him the night before. 6. When I had finished the Midnight Psalmody (said he) I laid myself down to sleep, in which there appeared to me my ancient Master and benefactor Boisil, who addressing his speech to me said, I am come hither to bring an answer and commission of our Lord and Saviour to Egbert, with which thou must acquaint him. Tell him therefore that it is God's will that he pursue not this voyage, but betake himself to the Monasteries instituted by Columba, and there teach the Monks their duty. Now this Columba was the first who preached the Faith to the Northern Picts inhabiting beyond the Mountains: he was also the first founder of the famous Monastery seated in the Isle called Hylas: which Columba is now by some called Colum-celli, by a name compounded of Columba and a (Monastical) Cell. When Egbert had heard the words of this Vision, he charged the Monk to tell no man of it, having a suspicion that it might be an illusion. Yet considering better of it, he had an apprehension that it was a truth: Notwithstanding he ceased not for all that to make preparation for his journey. 7. But a few days after, the same Monk came again to him and told him that the night before presently after Matins Boysil appeared once more to him saying: Why didst thou so negligently and coldly relate the commission I gave thee, to Egbert▪ But now go and tell him, that whether he will or no he shall be forced to go to the Monasteries of Columba, because their ploughs do not go right: and it must be his charge to rectify those disorders. Egbert hearing this, again commanded the Monk not to discover these things to any. And for himself, though he had no doubt of the Vision, yet he adventured to begin the designed journey with his Brethren. 8. Assoon therefore as all things necessary for their voyage were put into the Ship▪ after they had for some days expected a favourable wind, there happened one night so furious a tempest, that the ship was cast on one side in the water, which entering in spoilt most of the provisions laid therein: yet whatsoever belonged to Egbert and his companions was saved. Egbert seeing this and saying in the words of the Prophet, For my sake is tempest as happened, retired himself, not daring to pursue the journey, and so was compelled to stay at home. But one of his companions named Wibert, being eminent for his contempt of the world and his knowledge in spiritual matters (for he had spent many years in Ireland leading an Anachoreticall life in great perfection) took ship, and coming into Friesland, preached the word of life to the inhabitants there, and to their King Radbode, yet with small fruit among them. After two years therefore unproffitably spent there, he returned to his beloved solitude, where he attended to God only, and since his endeavours had been unsuccessful in converting strangers to the Faith, he was careful to profit his own countrymen by the good example of his piety. 9 Baronius having recited these things out of Saint Beda, adjoin this observation, That since all things which proceed from God are orderly and free from confusion, it is no wonder that these zealous devout men had no success, since they had not received their Mission from the Pope to whom belongs the power to confer the Apostolical Office. 10. Saint Beda proceeds in his Narration thus, Bed. ibid. Assoon as the man of God Egbert perceived that himself was not permitted to go and preach to the Infidel Nations, being detained for another benefit of the Church revealed to him by a Divine Oracle: and moreover that Wibert, who had made a voyage thither, had small success in his preaching; His zeal rested not here▪ but he attempted the same design once more, and sent other holy men, and withal very industrious, among whom the most eminent was Willebrord a Priest of great desert. Those new Missioners, twelve in number, assoon as they had passed the Seas, turned aside out of their way to visit Pippin Duke of the French nation, by whom they were favourably received. And whereas he had a little before subdued the Southern Friesland, out of which he had driven the foresaid King Radbode, he sent them thither to preach: and moreover assisted them with the royal authority, forbidding any one to molest them in their preaching, and promising his favour to all who should receive the Faith. Hence it came to pass through the divine Grace that in a short time many were converted by them to the Faith of Christ. 11. The place where these holy men aborded was Wiltemburg, or Traiectum (now called Vtrecht) seated on the ancient Rhin, in lower Germany, mistaken by some Writers for another City called likewise Traiectum or Maestricht in Brabant, seated upon the River Meause Of the former Traiectum S. Willebrord was afterward Archbishop, as shall be showed in due place. II. CHAP. II. CHAP. 1.2. etc. The Names of the twelve Apostolic Missioners. etc. 1. IT will not be curiosity, but duty to propagate to posterity the names of these twelve Apostolical Missioners, as likewise to declare by what authority they willingly undertook the charge of preaching the Gospel to Pagans. A perfect information hereof we have received from one of that number, S. Marcellinus, who has committed to writing an account of their progress, as likewise the particular Gests of S. Willebrord and Suibert who were most eminent among them Marcellin. ●p. Suria● in ●. Suibert. [2. The illustrious Prelate S. Egbert; (saith he) thirsting after the salvation of all, and particularly of the Pagan Frisons and Saxons, in as much as the English were descended from them, & persevering in this charitable design, endeavoured to send to the discharge of that holy employment of converting souls certain holy and industrious persons, fitted thereto both in point of learning, courage and diligence. He selected therefore and assembled out of divers Monasteries twelve Apostolical men, firmly established in the Faith to preach Catholic Doctrine to the Germans. 3. Now the names of those zealous Missioners were these, Willebrord, Swibert, Acca, Wigbert, Willibald, Winnibald, Lebwin, two Brethren called Ewald, Werenfrid, and myself the meanest of all called Marcellin, who am the Writer of this History as likewise of the Gests of S. Willebrord. All these forenamed were Priests: and to them was adjoined the holy Deacon Adelbert Son of the King of the Deirs (or Yorkshire,) who for the love of Christ quitted his Royal Patrimony, and refused not a voluntary banishment in the company of the foresaid holy Priests, having been elected thereto by S. Egbert. 4. And because these Holy Doctors born in England were descended from progenitors who were Frisons and Saxons, by that means they were enabled to preach the Gospel of Christ in the Germane tongue. Some of these were afterward crowned with Martyrdom, others persisted to their death in laborious preaching among Barbarous Nations, and some were substituted Bishops in Episcopal Sees when they were vacant. 5. When all necessaries therefore were prepared, the foresaid Twelve Apostolical Missioners, after they had taken leave of their friends and kindred, and received the holy Prelates benediction, took ship, and by God's blessing having a prosperous wind they made a quick voyage and landed safely at Wiltemberg or utrect (Traiectum) in the year six hundred and ninety after our Lord's Incarnation▪ which was the third year of the Pontificat of Pope Sergius, justinian then being Emperor, and the most glorious King Alfrid then reigning over the Northumber's, a Prince zealously affectionate in observing the Laws of Holy Church.] 5. Cornelius Kempius in his Treatise concerning the Writers of Friesland affirms that those Twelve Apostles were elected out of the whole English-Saxon Nation, K●mp. de script. Fris. Decad. 4. being the most eminent for learning and piety that could be found But most of them, were furnished out of the Kingdom of the Northumber's, which certainly was the Native soil of S. Egbert, as likewise of Saint Willebrord, S. Swibert and S. Adelbert. III. CHAP. III. CHAM 1.2. etc. The rudiments of S. Swibert. 1. THese were the names of the Twelve English Missioners and glorious Apostles of the Germane Nation, whose memorie● remain in benediction in many Provinces of that vast Continent, and are moreover celebrated in most of the Martyrologes of the Western Church. It would be a unblamable ingratitude to neglect the recording whatsoever particular actions or occurrents pertaining to any of them have hitherto escaped the injury of time: Since therefore our Ecclesiastical Monuments have delivered to us very little concerning any of them before they laboured in this Mission, except of Saint Willebrord and Saint Swibert, we must of force content ourselves with an account of the birth, descent and Gests of these two glorious Prelates. 2. Of these S. Swibert was the elder, whose Life and actions have been recorded by his companion in the Mission, S. Marcellin, as likewise by Saint Ludger Bishop of Munster. From both whose relations Haraeus thus briefly recounts his descent and wonderful birth. Hara. Man. In the year of Grace six hundred forty seven the blessed child Swibert was born in the Kingdom of the Northumber's: His parents were Sigebert Count of Nortingra● and the pious Countess Bertha, who before she brought him forth was favoured with a Divine Vision and heavenly light. 3. Assoon as he was come to the fifteenth year of his age preferring a Religious before a secular life, he was graciously received into the Monastery of Berdeney, In which having spent nine years in great continence and mortification, having by the grace of compunction his mind elevated to celestial ●hings, employing himself withal in Sacred Lections and Monastical Disciplines, and thereto adjoining rigorous Fasts, Prayers and unwearied watchings, he was advanced to the dignity of Preisley Order Thus briefly writes the said Author. 4. But as touching the wonderful prodigy attending his birth, by which was portended his future Apostolical employment, it is thus more particularly related by S. Marcellinus & S. Ludger: Marcellin. ap 〈…〉 Martij. The pious and Noble countess Bertha frequently meditating with inward joy how that the children of several Princes adorned with the lustre of many virtues, had made the people partakers of the fruits of their piety, to the great happiness and peace of the whole kingdom, she became inflamed with an incredible desire of enjoying the like favour: and thereupon with daily prayers she solicited our Lord to bestow upon her a Son, whom she promised to consecrate to his service. 5. Not long after it happened on a certain night when she was fallen into a quiet sleep, she seemed to behold in the firmament a star of a wonderful magnitude and lustre, from ●he ●ast side of which proceeded two beams of admirable brightness, one of which regarded Germany, and the other France. At last after she had with great wonder contemplated this star, it seemed to her that it fell from heaven into her bed. At which being extremely affrighted, she shreekd out aloud, & with the noise awaked her husband Sigebert, who trembling all over at this unusual clamour of his wife, with great solicitude demanded of her the cause of her fear, which she plainly declared to him. The next morning they sent for Aidan Bishop of Lindesfarn, to whom they discovered the manner and order of the Vision. At the relating of which, he by a celestial Light illustrating his mind, gave them a confident hope of a child, which by the lustre of his learning and piety should enlighten the souls of many with the beams of Divine Truth. 6. The event proved him to be a true interpreter of the Vision: for the child whose coming into the world was attended with so prodigious a sign, from his very infancy gave proofs of most sublime virtues. And being arrived at the fifteenth year of his age, out of a care least worldly tentations and allurements should draw him among the dangerous rocks of vice and error, he took refuge in the secure port of Religion. And after he had spent nine years in the daily contemplation of divine things, he attained the Degree of Preisthood. Which he administered the space of seven years with so great sanctity, that he drew several Kings and Princes into a great admiration of him.] Such were the rudiments of S. Swiberts' sanctity: concerning whose admirable actions and miracles we shall frequently be obliged to treat hereafter. VI CHAP. VI CHAP. 1.2. Of S. Wilgis the Father of S. Willebrord 3. 4. etc. The Nativity and rudiments of S. Willebrord. 1. Eleven years after the birth of S. Swibert, S. Willebrord, A. D 658. by divine Providence designed his companion in the Apostolic Office, was born, whose Nativity likewise was attended by the like celestial prodigies. His life has been written by S. Marcellin and also by our learned Alcuin: in the preface where of he thus describes the quality and piety of his Parents. 2. [In the Isle of Britain and Province of the Northumber's, Alcuin. in vit. S. Willebrord. saith he, there lived a certain Saxon named Wilgis, who together with his wife and whole family lived a religious life in Christ, as afterward appeared by evident proofs. For having relinquished a secular habit he made choice of a Monastical course of life: and not long after the fervour of aspiring to Spiritual Perfection increasing in him, he retired himself to a rigorous soli●tude in a certain Promontory encompassed partly by the Sea, and partly by the River Humber. There he served God a long time in a little Oratory dedicated to S. Andrew the Apostle, mortifying himself with fastings, prayers and watchings: and moreover became notable by many miracles. Whereupon great multitudes of people repaired to him, whom he by many sweet admonitions out of God's word exhorted and encouraged in the ways of Piety. Hereby he became highly esteemed by the King and Nobles, who bestowed on him certain possessions adjoining to the said Promontory for building a Church wherein our Lord might perpetually be served. There this devout Father assembled a small but well ordered Congregation of persons which consecrated themselves to God: Of whom I myself, though in merits and order the meanest, have by legitimate succession received the government in the same Cell built by him. Thus Writes Alcuin touching S. Willebrords Father Wilgis: Adding withal, how on the Anniversary of his Solemnity in S. Willebrords' Monastery Wine failing for celebrating Mass, God was pleased to supply it by a miracle. 〈◊〉. Angl. 3●. 〈◊〉. For the merit of his Sanctity he is placed in our martyrologue on the last day of january. 3 Thence he proceeds to treat of his Son S. Willebrord, in these words, As Blessed S. john Baptist the Forerunner of our Lord, being sanctified to God from his Mother's womb, was as the Gospel teaches us, born of Religious Parents, and like the Morningstar went before Christ the Sun of righteousness, being designed by Almighty God to procure blessings to many: In like manner S. Willebrord who was also designed for the eternal good of many nations, is known to have descended from devout and Religious Parents. For we may piously believe that the Venerable man Wilgis by God's predestination undertook a Matrimonial life for this end only, that from him might proceed a Son of so eminent Sanctity, by whom many Nations might receive spiritual benefit. 4. This seems to have been signified by a heavenly Vision appearing to his Mother in her sleep▪ about midnight: at which time it seemed to her that she saw as it were a New Moon in the heavens, which increased by little and little till it came to the full. Whilst she was earnestly looking upon his Moon, on a sudden it seemed with a swift course to fall into her mouth, and from thence descending into her stomach, all her inward parts glisteren with a shining brightness. Whereupon she awaked in great fear: and the next day recounted her dream to a certain Religious Priest. Whose answer was this. The Moon which you saw at first very small and afterward increasing to a larger magnitude, denotes the Son which you conceived this night, who with the beams of heavenly Truth shall dissipate the darkness of errors, and wheresoever he shall go, the splendour of Divine Light shall accompany him, so that by the brightness of his virtues he shall draw the eyes and admiration of all men to him. Thus did the said Religious Priest interpret the Vision, which interpretation was confirmed and verified by subsequent events. 5. Now it came to pass that the said woman in due time brought forth a Son, to whom at his Baptism she gave the name of Willebrord. And not long after he was weaned his Father gave him to the Monks of Rippon to be instructed in learning and piety, to the end his frail and tender age might be fortified by Religious disciplines in a place where he should see nothing uncomely, and hear nothing but what was pious and holy. Divine Grace gave a good success to his Father's pious intention, insomuch as from his childhood he proffited wonderfully in learning, prudence and virtue, so that in that age he seemed a young Samuël, being pleasing and acceptable both to God and men. 6. In the said Monastery S. Willebrord continued till he had received Ecclesiastical Tonsure: after which he undertook a Monastical Profession among several other devout young men, to none of which he was inferior in a cheerful Observance of Discipline, Humility and sedulous study of learning: but daily proffited so much that in modesty, discretion and gravity he much transcended his age, being in understanding aged, though in body tender and small. 7. Thus increasing in the knowledge of Sacred learning, A. D. 678. in sobriety and virtuous manners, when he arrived at the twentieth year of his age he was inflamed with a fervent desire of a more strict course of life, and a love of visiting foreign places. And because he had heard that in Ireland learning did much flourish, he intended to go thither, being hereto principally moved by the fame spread abroad concerning the pious conversation of several Holy men, among whom the principal were the Blessed Father and B. Egbert, called the Saint, as likewise the Venerable Priest Wigbert, both who for the love of a celestial country had forsaken their houses and kindred, and retired into Ireland▪ where in solitude they enjoyed the sweet fruits of heavenly contemplation, naked and poor as to the world, but plentifully enriched with Divine Grace. 8. The Blessed young man Willebrord piously emulating the Sanctity of these two Holy men with the connivance and permission of his Abbot and Brethren took ship presently for Ireland, where he adjoind himself to the society of the said holy men, to the end that like a diligent Bee, he might by their vicinity suck the mellifluous flowers of piety, and build up in the Hive of his own breast the sweet Honey-combs of virtue. There for the space of twelve years under the tuition of those two illustrious Masters of Piety & learning he treasured up knowledge and virtue, by which he might be enabled to become a Teacher of many Nations.] Now at the end of these twelve years, that is, in the year of Grace six hundred and ninety, he together with his eleven devout companions wa● sent an Apostolical Preacher of Christian Faith to the Germans, as hath already been declared. V. CHAP. V. CHAP. i. 2. etc. The Martyrdom of two Apostolical Brethren, called Ewald, the Black and the white. 1. WE will now recount the success of the pious endeavours of these Apostolical Missionners. Their first arrival was in Friesland at Vtrecht, where they immediately began to sow the precious seed of the Gospel. Now among them, as hath been said, there were two Brethren called by the same name of Ewald, who seeing the industry of their companions in the conversion of the ●ris●●s, were desirous to employ the like charity among the Saxons: which they happily performed, for they confirmed the Faith which they preached with the sacrifice of their lives. The manner of their Martyrdom is thus described by S. Beda. Bed. l. 5. ●. ● [2. Two certain Priests of the English Nation, who ●or attaining to their heavenly country had lived as it were banished persons a long time in Ireland, went into the Province of the Old Saxons, hoping by their preaching there to gain souls unto Christ. They were both of them, as of the same devotion, so likewise of the same name, each of them being called Ewald: yet with this distinction, that according to the colour of their hair the one was called Black, and the other White Ewald. There was little difference between them as to their piety and ●eale: but he who was called Black Ewald was more skilful in the learning and knowledge of Scriptures. 3. These two Brothers, assoon as they were entered into the Province took their lodging with a certain Farmer, whom they entreated to direct them to the Prince of the country, because they had a Message to deliver to him which would bring much profit to the public. Now those Saxons had no Kings but several petty Princes, who upon occasion of any war approaching meet together and by lots choose a common Ruler and General, whom for the time they all obey: but the war being ended, they return to their former state of equality among themselves. 4. The countrey-farmer entertained them therefore, promising them that he would ●ond●ct them to their Prince: ●nd in this expectation he detained them in his house several days. Now the barbarous Neighbours adjoining, perceiving that they were strangers and of a quite different Religion from that of the country; for they spent the greatest part of their time in Hymns, Psalms and Prayers, and daily offered to God the saving Sacrifice, for which purpose they were furnished with Sacred Vessels, & a small Table in stead of an Altar: Thereupon having a suspicion that if those Holy men should have access to their Lord, and converse with him, they would avert him from their Gods, and induce him to embrace a New Religion, by which means the whole Province might by little and little be in danger to forsake the old Religion: They therefore suddenly set upon them, and forcing them out of the house, ●lew them Him who was called the White Ewald they killed with the sword: but the other they put to death with great and tedious tortures, tearing his members asunder, and having slain them, they cast their Bodies into the Rhine. 5. When the Prince of the country, whom these Holy men desired to see, heard of this, he conceived great fury against those his barbarous Subjects for not permitting strangers desirous to speak with him to come to him: Whereupon he sent soldiers, and slew all the inhabitants of that Village, and burned their houses with fire. The foresaid Priests and Holy Martyrs suffered on the fifth day before the Nones of October. 6. Now how precious their death was in the eyes of God appeared by many celestial signs. For whereas their dead bodies, as hath been said, were by the Pagans cast into the River, it so fell out that they were carried against the stream the space of forty miles upward to the place where their companions abode. Moreover every night a very great light reaching to heaven shone over the place where the said bodies remained. And this was observed by some of the Pagans who had murdered them. Likewise one of these Brethren Martyrs in a Vision by night appeared to one of their companions, named Tumon, a man who while he lived in the world had been in great esteem for his Noble birth, but from a soldiers profession became a Monk. To this man the Holy Martyr discovered that he might find their bodies in the place where he should see a glorious Light shining from heaven. And so it came to pass: for their Sacred Bodies being thus discovered, were with great honour interred as became such glorious Martyrs, and the days both of their suffering and Invention is celebrated in those places with due Veneration. 7 In the Gallican martyrologue we read the foregoing relation abbreviated, Martyrolog. Gall. 3. Octob & the place of their Martyrdom to have been in Westphalia. And there is this addition, That when Pippin the glorious Duke and General of the French Nation was informed of these things, he caused the Martyrs Sacred Bodies to be brought to him, which he buried with great splendour at Colen in the Collegiate Church of S. Cumbert. Their Memory is celebrated on the third of October, which was the day either of their suffering, or invention. 8. These were the First-fruits which consecrated this English Apostolic Mission. A. D. 694. How plentiful the succeeding Harvest was reaped by the incredible labours, the unwearied industry▪ and neglect of dangers, yea readiness in these zealous labourers to expose themselves to death itself for the salvation of barbarous and pitiless Nations, shall shortly be more largely declared. VI CHAP. VI CHAP. 1.2. etc. A Synod in Kent: The Acts of it, etc. A. D. 694. 1. WHilst those Holy men were labouring abroad, the new ordained Archbishop of Canterbury Brithwald, assisted by the pious King of Kent Withered, employed his industry and zeal in composing that Church and Kingdom, much deformed by the late tumults and disorders. For which purpose by the joint consent of them both a Synod was assembled at a place called Becancelde, at which were present besides the King and Archbishop, the greatest part of the Nobility and Clergy of that Kingdom. 2. The Acts o● this Synod, or rather mixed Assembly, to which were admitted certain Abbesses also, have been rescued from oblivion and darkness by the learned Antiquary Sir Henry Spelman, who out of five Manuscripts, of which three were more contracted than the other, hath lately exposed them to public view. Neither Saint Beda nor William of Malmsbury have spoken particularly of this Synod, though both of them have recorded in a general expression the magnanimity and piety of this King Withered. ●●d. l. 4. c. 26. Thus writes the former, Victred son of Egbert the legitimat King of Kent, assoon as he was firmly established in his Kingdom, by his Religious piety and industry freed his Nation from external invasion. And the latter thus, Malmsb●r. 〈◊〉 l. 1. ●. 1. King Withered was at home civil and court●ous, and abroad invincible: He with great devotion advanced Christian Religion and piety, and withal did largely extend his Regal power. 3. As touching the forementioned Synod; in as much as the Acts thereof do well represent to us the piety and justice of that Age, it would be a wrong to the Reader to be deprived of the particular knowledge of them: I will therefore adjoin them in this place according to the largest Copy ext●nt in Sir. H. Spelman. They are composed in the person and as the Laws of King Withered, according to the form following: Spelm▪ ●n Synod. l. 1. f. ●●●. [4. In the name of our Lord and Saviour jesus Christ, a great Council was assembled in a place named Becancelde in the year of our Lord's Incarnation six hundred ninety four: In which Council the most Clement King of Kent Withered presided, likewise Bertwald the most Reveren● Archbishop o● Britain, together with Tobias Bishop of the Church of Rochester, and other Abbots, Abbesses, Priests, Deacons, Dukes, and Lords, all which me●t together, and in common with great diligence and solicitude we advised and consulted what ordinances were to be made and established for perpetuity touching the state o● God's Churches and Monasteries within the Kingdom of Kent, and the Revenues of them given by devout Kings my Predecessors and kinsmen for a perpetual possession. 5. Therefore I Withered earthly King, being touched with compunction, and inflamed with a love of justice by the King of Kings, have learned from the Ancient Traditions and Precepts of the Holy Fathers, that it is not lawful for any lay-person to draw and usurp to himself as his own proper possession any lands or Revenues formerly given to our Lord, and consecrated or established with the Cross of Christ: for we know and by experience find, that whatsoever thing any man hath thus taken into his own power from the Church, our Lord will not suffer such sacrilege to pass without Divine vengeance. It is a horrible crime therefore to rob the living God, or to mangle his coat and inheritance. When therefore any part of our earthly substance has been offered to God, to the end that thereby we may expect an eternal retribution in Heaven, it is manifestly declared, that the less cautiously a secular person shall invade the inheritance of the Eternal King; the more severely shall he be punished by him. 6 These things being seriously considered we do ordain, decree and in the Name of the Omnipotent God and all his Saints we do command all our Successors, Kings, Princes and all persons whatsoever of secular state, that not any of them presume to usurp the Demeans or rights of any Church or Monastery which either by myself or any of my Predecessors in ancient times have been offered for a perpetual inheritance to our Lord jesus Christ, to his Holy Apostles, as likewise to the Blessed Virgin Mary Mother of our Lord. 7. Great care moreover is to be observed, according as is commanded in the Ecclesiastical Canons, that whensoever any Prelate, Bishop, Abbot or Abbess shall die, intimation thereof be given to the Archbishop of that Province, and with his counsel and consent let another be chosen whose life hath by examination been found to be pure and unblameable: And without the advice and consent of the said Archbishop, Let none be promoted. For things of this nature do not at all pertain to the command or disposition of the King. 8. Now if any one either through ignorance or malice shall do otherwise, let his Election be void and himself deposed without delay. Neither let secular King interpose their authority in the spiritual matters, A. D. 695. for it belongs not to them to ordain Ecclesiastical persons, but secular Princes, Prefects and Officers: Whereas to govern the Churches of God, to constitute Abbots, Abbesses, Priests and Deacons, to consecrate, establish or depose such persons, and to have a care that not any of our Lord's sheep should wander from his flock, all this belongs to the Office of the Metropolitan Bishop. This our Precept we ordain shall be observed with regard of these Monasteries here named, the Monastery of Saint Peter Prince of the Apostles called Vpminster, Raculf, Sudminster, Dofras, Folcanstan, Hymminque, Scepeys' and Hor. We do utterly forbid any lay-person whatsoever to usurp or take into his own possession any thing belonging to any of these Monasteries: And let this Law in behalf of all the Churches of God in our Kingdom remain and be in force for ever, for the eternal health of my own soul and the souls of my Predecessors, and the hope of an everlasting Kingdom. 9 We further add in this place the concession of a greater liberty to the Church. In the first place let the whole Church (of Canterbury) with possessions thereto belonging, and in like manner the Church of Rochester, with her possessions and all the other foresaid Churches be subject to God: For the salvation therefore o● mine own soul and my Predecessors, and for the hope of an heavenly kingdom, from this day hence forth we give and grant unto them that they be free from all difficulties of secular service, from all provision to be given to the King Prince's o● Counts, likewise from all labours, all greivances greater or lesser, from all claims, violence and censures of Kings: Which liberty is to continue for ever, except of their own free will and abundance they shall think good to contribute any thing. Which if they do, such free contributions shall not oblige them for the future to the like, nor advantage be made from them to bring in an ill custom: But on the contrary let them remain in all security, to the end they may offer to Almighty God worthy Sacrifices for us, and by their immaculate Oblations wash away our sins, that by their intercessions we may become worthy to hear that happy Sentence, Come ye blessed of my Father, receive the Kingdom prepared for you from the beginning of the world. 10. Now if any King hereafter to be raised to this Throne, or any Bishop, Abbott or Count or any other in authority shall attempt to contradict or infringe this Charter, Let him know that he is sequestered from the Body and Blood of our Lord jesus Christ, and that he is so excommunicated that he is uncapable of remission of his sins in this world and the world to come, except he first make full satisfaction according to the judgement of the Church. 11. Let this our Writing irrefragably confirmed be kept and preserved for ever in the Church of our Saviour seated in the City of Canterbury, where the Primate resides, for an Example and Defence of all Churches in the Kingdom. Let this Law remain unviolable to the end of the world: For these Privileges are not given to any earthly man, for they are all granted and given into the hands of the Omnipotent God and all Saints. 12. This is the tenor of the Charter made in this Assembly of the Clergy and Nobility of Kent: To which are adjoined in order these subscriptions following: † I Withered by the aid of Christ have subscribed to these Laws constituted by me for myself, for the Queen Werburga, and our Son Alric † I Bertwald by the Grace of God Archbishop have subscribed to these Laws constituted by us▪ † The sign of the hand of Ethelbart for himself and his Brother Eadbert▪ † The sign o● the hand of Tobia Bishop. † The sign of the hand of Etheldride Abbess. † The sign of the hand of Wilnolda Abbess. † The sign of the hand of Redemptus Priest. † The sign of the hand of Bothred Bishop. † The sign of the hand of Walch Pr●●st. † The sign of the hand of Mildreda Abbess. † The sign of the hand of Aete Abbess. † The sign of the hand of Herelwida Abbess. † The sign of the hand o● Ealfrid Priest. † The sign of the hand of Bissan Priest. † The sign of the hand of Aldulf Priest. † The sign of the hand of Bonn● Priest.] 13. The same King Withered the year following granted another Charter to a certain Abbess in the Isle of Thanet called Eabba, A. D. 695. by which he gave unto her four plough-lands in the same Island belonging to the said King, and seated in a small Territory called Human. Which Charter he made in his own name, and in the Name of his Queen Kinegytha. So that it seems the Queen in the former Charter named Werburga either was dead at the making of this, or had two names. 14. Thus by the piety of King Withered, and the zealous diligence of the Archbishop Brithwald the Kingdom of Kent recovered its former tranquillity, and the ruins which through factions and disorders in the state had happened to the Church, were repaired. But far greater and more happy changes on the other side of the sea, caused by the industry and zeal of our foresaid Apostolic Missioners, invite us a while to leave Britain and attend to them. Where we shall see how prosperously the seeds of heavenly Truths sowed by them, do grow and multiply, and this the more plentifully, because these Spiritual Labourers joyfully watered them with their own Blood. VII. CHAM VII. CHAP. 2 etc. G●sts of the Missioners among the Frisons: Cruelty of King Radbode. 1. THE Narration of these happy successes in the country of the Frisons we will here set down in the words of the Eminent Cardinal Baronius taken from the faithful Relation of Marcellinus one of the said Missioners, A. D. 695. who wrote what he saw with his eyes, and in which himself had a part. [2. In the six hundred ninety fifth year of our Lord, Ba●●. hîc. ex Marcelli●. in ●ct S. ●●ibert. and in the eight judiction (saith he) the Church of the Frisons was happily propagated, being bedewed with the blood of Martyrs. For besides the Martyrdom of the two Brethren called Ewald, before related, the Holy Priest Wigb●rt, one of the twelve Apostolic Missioners was this year made partaker of the same Crown. These things are particularly declared by Marc●llinus in the Acts of S. Swibert, where to the Gests formerly related he adjoins the following Narration: 3. At that time Radbode the infidel King of the ●risons, having been expelled out of Vtrecht by the illustrious and most Christian Prince Pipin Seneschal of the Court of France, made his abode in the Isle of Fosteland, called so from the name of a certain Idol-De●ty called Fosta, where that Sect of Idolatry was most solemnly celebrated. In that Island the Holy Priests and Apostolic Missioners by the suggestion of S. Wigbert being assembled together, destroyed the profane Temples of jupiter and Fosta: and yet with all their diligence in preaching could persuade only three persons to renounce the Pomp's of Satan, and join themselves to the Orthodox Faith. 4. But King Radbode, an obstinate Idolater, having heard that his Idols had been destroyed by Christians, conceived a most furious rage against them, and resolving to revenge the injury done to his Gods, commanded Saint Wigbert, whom he knew before to be a Christian and companion of the Holy Missioners, to be put to death with horrible torments. Which manner of death was most acceptable to him, for in his daily prayers his custom had been to beg of almighty God the favour of suffering Martyrdom for him. And as for the rest of the Holy Preachers, he drove them violently out of the said Island. 5. These devout Priests perceiving that King Radbode could by no means be withdrawn from the profane worship of Idols, and that by reason of his Tyranny they could by preaching make small progress in gaining of souls, they retired out of that country to the foresaid illustrious Prince Pipin, by whom they were gratefully entertained. And whereas a little before he had by conquest obtained the possession of the Southern F●●seland, from whence he had expelled the said King Radbode, he sent them back to preach the Gospel there, with a command from the King directed to his Pagan Subjects that not any of them should dare to disturb or in the least sort molest them in their preaching. Hence it came to pass by God's Grace assisting them, that by their sedulous teaching they daily converted many souls from Idolatry to the Faith of Christ. 6. The place where these Holy Priests upon any occasion met together, was the Castle of Vtrecht, anciently called Wiltanburg, which at this time was under the power of the Eastern Francs: and where a little before in the reign of the Emperor Heraclius the illustrious and Holy King of France Dagobert had caused a Church to be built to the honour of the Apostle S. Thomas: which Church presently after, the perverse and obstinate Frisons had utterly ruined to the ground. In the same place these Holy Priests this year built another Church to the honour of the Holy Cross, adjoining to the ruins of the former, where they consecrated likewise a Sacred Font to which the new-converted Christians might have a secure access to receive the holy Sacrament of Baptism, by reason of the strength and defence of the said Castle and garrison. Thus writes S. Macellinus, cited by Baronius. VIII. CHAP. VIII. CH. 1.2. etc. The Gests of S Swibert. 9 He and S. Willebrord ordained Bishops. 1 TO the foregoing Narration the same Author subjoins another more particularly of the Gests of S. Swibert, according to the tenor following: M●rcellin. in Act S. S●●bert. [After this the foresaid Priests perceiving that the harvest was indeed great, but the laborours' few, they therefore divided themselves, and after the manner of the Apostles and Disciples of our Lord w●nt two and two, or three and three through divers Provinces of Germany, taking with them certain new converts, and so preached the Gospel to the Nations. 2. Among these, that glorious Priest of our Lord S. Swibert inflamed with the fire of Divine Love, at the same time attended by Werenfrid and myself went to a great Village filled with a world of Pagan Rites, and adorned with divers Idoll-Temples: And it was distant from Vtrecht about two miles Eastward. There whilst he preached that Christ was the true God, who would give eternal life to all who believed in him, and admonished them to reliquish the vain worship of Idols, which were full of Devils, which could not afford any help to such as served them, presently he was seized upon by the Pagans and Idoll-Preists, and greivously scourged by them, crying out and saying, This blasphemer profanes our Law, affirms that our Omnipotent Gods are Devils, and would seduce the people, boldly telling them, that the man who was crucified is the true God: So that unless he be killed or driven out of our country, the Worship of our Gods will cease, and the Rites taught 〈◊〉 by our Fathers shall be exterminated. 3 Having said thus they took him and cast him into prison, intending the day following to put him secretly to death: for being under the dominion of the French who were Christians, they durst not kill him openly. 4. As for Werenfrid and myself (Marcellin) we followed him to the prison weeping: Which the Holy Priest Swibert observing, with a cheerful countenance he comforted us, and exhorted us to stand constantly for the Faith of Christ, and not to fear death for his cause. 5. Now the following night towards morning as Saint Swibert was praying and we weep●ing, an Angel of our Lord appeared to him in the prison with great splendour, and said to him, Servant of the true God, fear not, for our Lord is with thee. Having said this in the presence of the Keepers, who stood amazed, he set him at liberty, commanding him to preach Christ constantly every where to the Pagans After this the Angel ascended to heaven, and the Holy man came, and kneeling down devoutly related to us what had happened, whereupon we with great fervour gave thanks to God for this Angelical Visitation and consolation. 6. The Pagans, and specially the Idoll-Preists the next day hearing that he had been thus delivered, began to perceive the impotency of their Idols, and extolled the power of Christ. As for the Holy man he with great courage preached the Gospel to them to their great astonishment, and converted many of them to Christ: and no man had the boldness to lay hands on him. 7. Assoon as he had performed his Ministry there, he returned with us to Vtrecht, where he declared to our Brethren all things which had happened to him at Duerstat, at the hearing whereof they wept for joy, and unanimously blessed God for his goodness. After which he departed into several villages and towns in Friesland, Holland and Teisterband, publicly and constantly preaching the Gospel's o● Christ to all: and though thereby he suffered in many places great persecutions from the Pagans, which he endured with patience and joy, yet being always sustained by Divine assistance he brought great multitudes to the knowledge and obedience of Christ. 8. Toward the end of the same year, being attended by Werenfrid and myself he went into the Eastern coast of the Principality of Holland, where there was a town a mile distant from Vtrecht toward the South called Haganstein. At which time there happened a famous solemnity of the Pagans, whereto were assembled great multituds of them to perform detestable sacrifices, incense and Rites to their false Gods. The Holy man than went boldly into the midst among them, crying aloud, O ye men, if you have any reason left in you, draw near and hearken to me: I am a Messenger sent to you from the most high God, etc. (And with a long Oration, recorded by Marcellinus an car-wittnes, he declared to them the Truth of Christ's Doctrine, and vanity of their idol-worship.) Moreover his preaching was confirmed by a following miracle, for he restored sight to a man well known to them all, whose name was Giselbert, and who had been born blind. After which succeeded a notable conversion of many Pagans of the blind man's acquaintance, who were witnesses of the Miracle. 9 Now the Brethren seeing so manifest an assistance of God, thought fit to choose amongst them all two persons, to be ordained Bishop●, to wit, Swibert and Willebrord. The former they sent into England to S. Wilfrid Bishop of the Mercians by whom he was consecrated Bishop this same year. As for Saint Willebrord he was sent to Rome, where he was by Pope Sergius ordained Archbishop of Vtrecht and the whole Province of Friesland, as shall be declared. What special Diocese was allotted to Saint Swibert, does not appear: yet in a particular manner he is named the Apostle of Teisterband, Westphalia and the Boructuarians, as the companion of his labours Marcellin hath informed us. And the reason why he was directed into Britain to Saint Wilfrid for his ordination, and not to the Archbishop Brithwald, seems to be because, as hath been declared, a Legatin Power had been conferred by the Pope on the Archbishop of the Northumber●, which Power was not taken from him by his unjust exile: Or else because these Holy Missioners being come out of that Kingdom acknowledged a particular relation to and dependence on S. Wilfrid. A. D. 696 IX. CH. IX. CHAP. 1.2. The Gests of Saint Swibert being a Bishop. 3.4. etc. His miraculous raising to Life a person who had been drowned: and the Success of that Miracle. A. D. 696. 1. IN the year of Grace six hundred ninety six S. Willebrord was consecrated Archbishop of Vtrecht by Pope Sergius, but returned not to his Province and companions till the year following: In the mean time Saint Swibert having dispatched a shorter voyage into Britain came back this year, and gloririously bi●●●●arged ●arged his Episcopal function, God assisting his labours with the Gift of most stupendious Miracles, faithfully related by the companion of his Travels S. Marcellinus, as followeth: Marcellin. i● vit. S. ●●ibert. [2. The most holy Prelate Swibert having been exalted to the Pontifical Dignity and consecrated by S. Wilfrid, after he had saluted his kindred & friends, he together with his attendants and companions▪ returned to the Work of the Gospel, and arrived at Wiltenburg or Vtrecht some what more than a year before S. Willebrord was come back from Rome. He was received by the Brethren and New Converts with great honour and joy. He adorned his Episcopal Degree with all the virtues becoming it, living afterward in yet greater perfection of Humility, Meekness, Simplicity and piety. The Work of preaching the Gospel he constantly fullfilld, travelling through the Villages and towns not on horseback, but as the Apostles were wont to do, on foot. Thus he passed through all the quarters of Friesland, Holland and especially the County of Teisterband, converting great multitudes to the Faith of Christ, and diligently extirpating Idolatry. Thus by his assiduous preaching and exhortations he reduced in a manner the whole County of Teisterband to the belief of the Gospel: and there in many places he built new Churches, and elsewhere consecrated Idoll-Temples to Christian Churches: Thus in Zanduic near T●el a Church was erected to the honour of the Holy Martyr S. Vincent, another in Arkel to the honour of the Blessed Virgin Mary Mother of God: and a third in Hornaer to the honour of S. Denys Areopagite, with many others. 3. Now how in the Dedication of one of those Churches he raised to life a young man who had been drowned, is at large described by the same devout and most faithful Writer, whose relation though diffused, will very well deserve a place in this our History. Ibid. [4. The Divine Providence did so order (saith he) that whilst on the eighth day before the Calends of October this same year Saint Swibert was dedicating a Church in Malsen a Village seated near the River Lighen in the Country of Teisterband, a certain young man, named Splinter of Adingyn, Son of a person chief in authority at Duerstat, being out of curiosity desirous to see the manner of Christian Worship, and particularly the Actions of S. Swibert, of whom he had heard wonderful things, though as yet he remained in his ignorance and infidelity, he attended by three servants took boat about seven a clock in the morning, willing to see the Ceremonies of the Dedication of the Church at Malsen, which was but a small mile distant from Duerstat. Now as the boat was sailing in the midst of the River Rhine or Leck, the young man sat on the side of it leaning on his sword, and sportfully passing the time: but on a sudden by reason of the moistness and slipperines of the boat, his feet sliding he fell backwards into the River, and notwithstanding all the endeavours of his servants to save him, was swallowed by the deep gulf and drowned. Whereupon the servants filled the shores on both sides of the river with their clamours: and not daring to return to his parents, they ran away. This misfortune caused an incredible sorrow not only to his parents and kindred, but all the inhabitants near adjoining. 5. At last about noon the same day his body was taken up in a Net by fishermen, and with great lamentation carried to the house of his parents, and though his joints were become stiff and inflexible, yet by the advice of the Pagan Priests he was put into a warm bed, and so carried into their Idoll-Temple of Mars. For they had heard that the Christians having carried several persons who had been drowned into their Churches, they were by the Sacrifices and prayers of the Bishops restored to life. The Father, therefore of this young man, called Gunther, a Noble Soldier and Lord of Adengyn, made haste with his family and friends to the Temple of Mars, where he offered an abominable Sacrifice, killing many beasts of several sorts to their great God Mars, hoping thereby to have his only Son restored to life. But after they had with mournful hearts continued in their Sacrifices and Prayers two hours, and found no help, the afflicted Father despaired of his Son's recovery, neither indeed had they ever heard that their false God had had the power to do such things. 6. Now the same day there were present several Christians, who being desirous to see the success of these Sacrifices and Prayers, followed the Funeral to the Porch of the Temple. These seeing the inexpressible grief of Gunther and his friends, and rejoicing at such a proof of the impotency of Heathen G●ds, they called Gunther aside, and to the end that Christ might be magnified, they advised him with all speed to send for S. Swibert the Christian Bishop from Malsen, to whom his Son's intention had been to go, assuring him that upon condition himself would renounce his Idols and believe in Christ, the Bishop by our Lord's Power would raise his Son to life. 7. Gunther having heard this, and calling to mind how the same Saint Swibert in that very City had been freed by an Angel out of Prison, and how in Hagenstein he had in the Name of jesus restored sight to one born blind, was encouraged by these Christians speeches, and without delay, taking with him some friends of the better sort, he went presently to Malsen. Where being come to the presence of Saint Swibert, he immediately leapt from his horse, and casting himself at the Holy Bishop's feet, and kissing his hands, he with many tears and sighs declared to him the manner of his Sons unfortunate death, beseeching him that he would vouchsafe to go with him to Duerstat, and by the power of the glorious Name of jesus the Omnipotent God, restore his Son to life, promising that himself with his whole family and kindred would believe and be baptised. 8. Saint Swibert with great courtesy and respect raised him up, speaking comfortable words to him: but notwithstanding he had great compassion of his grief and lamentations, yet he piously excused himself, fearing to tempt God in a matter of so great importance. Gunther therefore again embracing his feet, with great importunity beseeched him for the love of jesus Christ the living God to go along with him. Thus at last being overcome with his pitiful cries, and principal with the prayers of Werenfrid, and myself, together with other New-Converts, he, attended by us entered a Chariot prepared for him, and with great speed came to Duerstat after Complin, about six of the Clock. Now there was a great multitude of people assembled on the banks of the Rhine or Leck expecting the arrival of Saint Swibert, at which Profane Idoll-Preists were much grieved. 9 Assoon then as we had passed over the River Leck, as he was in the way toward the place where the dead body lay, being attended by his Disciples and also a great troop of Pagans, the Lady Mechtildis the Mother of Splinter who had been drowned, met him almost distracted with grief, and casting herself at his feet in the open street, she with a loud voice cried, O servant of the living God help me, and restore my Son in the Name of thy God, and I will believe in him with my whole family, for our Gods are unable to raise him up. S. Swibert took up the Lady, and comforting her, sighed within himself a little. 10. Now the Body of Splinter who had been drowned, was again carried from the Temple of Mars into his father's house. When the Holy Bishop than was come before it, he desired that the Pagan Priests would please to be present with him, that they might see the power of our Lord jesus Christ the Omnipotent God. In the mean time he commanded us to attend devoutly to our prayers, and to implore the Divine Mercy for restoring life to the dead man, and himself likewise prayed. Whilst the whole multitude therefore wept, and when some of the Idoll-Preists at the request of the Lord Gunther stood by trembling, S. Swibert kneeling down, and weeping abundantly, with a loud voice cried unto our Lord, saying, O Lord jesus Christ who art our Refuge, incline thine ear unto our prayers, that thy glory may be revealed to these men, and thy holy Name be glorified by these Vnbeleivers That they may know that our Faith is not vain, and that besides thee there is no other God, whose Mercy is endless, and whose gifts are ●●measurable. For the glory of thy Name restore life to this thy servant, who has been deluded by the fraud of the Devil; that they may know that all Idols which they worship for Gods, are images filled with Devils, and that seeing the Power of thy Mercy, they may believe in thee, and believing may be saved. 11. Having thus said, he rose from Prayer, having a great confidence in Christ, and said, O Lord jesus Christ, the comforter of the sorrowful, who hast said, Whosoever believes in me, the works that I do he also shall do, and greater than these he shall do: O most merciful Lord God, who at the tears of the two holy Sisters, Marry Magdalen and Martha, didst restore to life Lazarus having been four days dead, vouchsafe for showing the power of thy Divinity, to raise to life this dead person. 12. Then taking the hand of him who had been drowned, he said, In the Name of our Lord jesus Christ who was crucified, God omnipotent, I command thee to rise, live and confess thy Creator. Immediately after this he who was dead opened his eyes, and sighing arose as from a deep sleep, and embracing the feet of the holy Bishop, he cried out with many groan, There is no God in heaven and earth but the Lord jesus Christ who was crucified, and whom this his holy servant Swibert preaches, who by his merciful goodness at his prayers has raised me from death and Hell. O how glorious is this man's life, who by his Prayers has driven away death from another's body, and by the trust he has in Christ, has robbed hell of its prey. Surely death can have no power where the holy man Swibert interposes his prayer. 13. Immediately upon this all that were present, and had heard these words and seen the wonderful and strange Miracle, exalted with condign praises the goodness of God through jesus Christ our Lord, who had vouchsafed to make his holy Servant Swibert illustrious by so glorious a Miracle: Whereupon casting themselves at the feet of the H. Bishop, they professed their readiness to believe in Christ, and desire to be baptised in his name: And among these, some were Pagan Priests, who despised and renounced the vain worship of their Idols. 14 Lastly the parents & kindred of the Young man with infinite joy gave thanks to God and his Saint, embracing him with great devotion, and affectionately kissing him and his Disciples. Saint Swibert also himself, with the other Christians, prostrated themselves on the ground, blessing God who had done great things among his people. There was moreover in the street so great a clamour or Pagans who had a desire to see the young man who had been restored to life, that S. Swibert was compelled, after he was clothed, to lead him forth by the hand with great devotion to the glory of God, that he might be seen by all: Whom assoon as they saw alive and walking, they cried out, Of a truth the God of the Christians is a great God, who by his servant has wrought such admirable things. There was therefore an universal joy among them all who saw these wonders, and the name of our Lord jesus Christ was glorified. 15. At the same time Splinter who had been restored to life was baptised together with his parents, kindred and others, to the number of one hundred twenty six, besides many children of both sexes. 16 The day following, when an infinite multitude of Pagans were assembled together, Saint Swibert, after he had premised a Prayer to the Holy Ghost, that he would open their hearts to despise Idols and embrace the Faith (in which Prayer his Disciples joined with him) he preached to them at large, declaring to them the Transgression of our First Parent Adam, the Incarnation of the Son of God, and how all those shall be eternally damned who contemning the true God worship Idols, and boast in graven Images: And the efficacy of his Preaching was such, that a great part of the City was converted to the Faith of Christ. 17. Now that City though by Profession Pagan, was subject to the Dominion of the Christian Princes the King of France and his General Duke Pipin and the Regions confining, Brabant, Flanders and Part of Holland had already embraced the Faith: So that the Pagans of Duerstat freely conversing with Christians, had frequently heard mention made of Christ. 18. S. Swibert remained many days in the same City, with great vigilance and assurance preaching Christ to the Pagans, and confirming the Neophytes: Insomuch as not only the ordinary Sort of Pagans, but likewise many Idoll-Preists seeing the wonderful Miracle, and heavenly Grace shining in the Holy Bishop, cast off their Infidelity and Idolatrous Profession, and with great devotion received Baptism of him.] Thus does Marcellin relate the Gests of his Master S. Swibert, till the return of Saint Willebrord▪ Of which Gests himself had been an eye-witness. X. CHAP. X. CHAP. 1.2. &c The Wonderful story in S Beda of a man revived, and recounting his Visions. 1. IT will be pertinent, and, I conceive, not unpleasing to the devout Catholic Reader that here should be adjoined another Story related at large by S. Beda, in which we shall read how about the same time in Britain another dead person, for the instruction of the living, was restored to life. Which Story though by some Protestant Writer: it be derided, because the Church's Doctrine touching Purgatory is confirmed by it: Yet since no arguments can be produced by them to disproove it besides their voluntary ungrounded asseveration that they will not believe it, I will not be sparing of the labour to set it down, as it is found in S. Beda's History. [2. In these times, Bed. l. 5. c. 13. saith he, a Miracle very memorable which might be compared to the Wonders of old, happened in Britain: For to the end that negligent Christians then alive might be raised up from the death of their souls, a certain man who had been a good while dead, was restored to the life of his Body, and related many Notable things which he had seen. This man was an honest Housekeeper, who with his family lived a religious life in a Region of the Northumber's, ca●led Incuningum. Who having been struck with a disease, the same growing more and more violent upon him, it brought him to extremity, so that on a certain day towards evening he died. But the day following early he came to life again, and suddenly raising himself up in his bed, all those who mourn fully watched the Body, were terribly affrighted, and ran away: Only his Wife▪ whose love to him was excessive, though she trembled at the sight, stayed still by him. 3. The man seeing his Wi●e, bid her be o● comfort: Fear not, said he, for I am truly restored to life from death which had seized on me, and permission is give me to live awhile longer among men. But my conversation hereafter must he quite otherwise then formerly it has been. Having said this, he presently rose, and went to an Oratory of that Village, where he remained a good while in Prayer. Afterward having divided his whole substance into three portions, one portion he gave to his W●fe, a second to his children, and the third he distributed to the poor. 4. Not long after, having thus freed himself from all worldly cares, he went to the Monastery of Mailros, which for the greatest part is encompassed with the River Tweed. There having received Tonsure, he entered into a secret mansion assigned him by the Abbot, where he continued to the day of his death in such contrition and mortification both of mind and body, that though his tongue were silent, the manner of his life did sufficiently tell the world that he had seen many things, some extremely horrible, and others wonderfully pleasant and ravishing, which are concealed from the rest of mankind. 5. Now the account which he gave of his Visions, was on this manner: A certain person brightly shining in his face and vestments conducted me: and we walked together silent, as it seemed to me towards the place where the Sun rises in high Summer. Thus walking together, we came to a place where there was on our left hand a valley of a vast depth and breadth, and the length of it seemed infinite. One side of this valley was terrible with its burning flames: and the other no less intolerable for the bitterness of the cold blasts, hail and snow driving through it. And both these places were full of men's souls, which seemed to be forcibly tossed from one side to the other: For those which were in the fire, not being able to endure its scorching, leapt into the horrible cold: and not ●inding ease there, they leapt back into the unquencheable flames Having observed an infinite number of deformed souls thus tormented with an interchangeable vi●●issitude of tortures without any respite of ease, I began to think that this place surely was Hell, of whose intolerable torments I had oft heard Preachers speak. But my ●onductour who went before me, answered these my thoughts, saying, Do not entertain such an imagination: for this is not Hell, as thou thinkest. 6 But when he saw me affrighted with so horrible a spectacle, he conducted me leisurely somewhat further, where I saw all places round about me become obscure, and at length filled with utter darkness. Into which when we were entered, the darkness was so thick, that I could see nothing but the shape and vestment of my conductor. And as we went on further in this shady darkness, on a sudden there appeared before us frequent globes of hideous flames ascending out of a deep pit▪ and again falling down into it. 7. When I was come thither, presently my Guide vanished out of sight, leaving me done in the midst of this darkness and horrid spectacle. But when the said globes of fire without any intermission mounted up and again fell down, I perceived that they were full of human souls, which like sparks of fire carried up by the smoke, were sometimes cast upward, and then drawn back by the vapours of fire Moreover an unexpressibly noisome stink belched out by those vapours filled all the dark spaces round about. As I was thus standing still in a terrible fright, being uncertain what to do, whither to go, and what would be the end of all this, I heard behind my back a most horrible noise, as of persons wailing in unutterable misery, and also at the same time I heard others loudly and scornfully laughing, as the rude vulgar people are wont to do when they insult over their captive enemies. When this Noise came nearer to me, I perceived a troop of wicked Spirits haling into the midst of that darkness the souls of men which woefully cried out, whilst the others burst forth into laughters. And among these souls I could distinctly see that one was shaved like an Ecclesiastical person, another was a layman, and a third was a woman. These unhappy souls thus haled along by those spitefully malicious Spirits, at length were plunged into the midst of that burning pit. Into which after they were descended a good way, I could no longer distinctly hear the wailing of men and laughing of Devils, but only had in mine ears remaining a confused promiscuous sound. 8. In the mean time certain obscure Spirits ascended out of that fire-vomiting pit, which approached me on all sides, and with flaming eyes and stinking fire issuing out of their mouths and nostrils vexed me greivously. Moreover with fiery pincers which they held in their hands they threatened to catch me: but for all that, though they frighted me, they had not the boldness to touch me. Being thus on all sides encompassed with darkness and enemies, I turned mine eyes every way to see if there were any one to deliver me. At last there appeared by the way which I had passed some thing that shone like a stars, which increasing and approaching nearer and nearer, assoon as it came to me, all those hateful Spirits which had endeavoured with their fiery pincers to lay hold on me, were dispersed and fled. 9 Now he whose coming driven away these Spirits was the same who at first had been my conductor. Who presently after turning his steps more southerly toward the East led me out of that darkness into a clear and lightsome air: In which after we had walked awhile, I saw before us a mighty wall of the length and height whereof every way I could see no end, I began then to marwell to what purpose we should go to that wall, in which I could discover neither door, window nor any other passage. But being come to it, presently, I know not by what means, we found ourselves on the top of it. And there appeared to me a most large pleasant field, so replenished with all sorts of odoriferous flowers, that the sweet fragrancy of them immediately took away all the former stench of the dark fiery furnace. A. D. 695. And so great was the light there on all sides, that it far exceeded the brightness of midday Moreover there were in that field innumerable assemblies of men in pure white garments, all rejoicing and singing. Now as he led me among these happy Quires, I began to think, that this might be the Kingdom of Heaven, which I had oft heard preached of. But he again answered to any thought, No this is not Heaven, as thou supposest. 10. And as we passed on in our progress: I saw before mine eyes a far greater and more pleasant Light, than we had seen before: and in that Light I heard a most sweet Melody of persons joyfully singing: and so wonderful a fragrancy of a most sweet odour issued from thence, that the former sweetness, which before seemed excessive to me, now I very meanly esteemed. As likewise the former light compared with this, appeared almost obscure. Now when I was in a hopeful expectation that we should enter into this Blessed place, my Guide made a stop: and presently turning his steps, he lead me back again the way that we had come. 11. And when in our return we were come to the joyful mansions of those inhabitants clothed in white garments, he said to me, Duest thou know what all these things are which thou hast seen? I answered, No. He replied, That valley which thou sawest so terrible by the scorching flames and horrible frosts, is the place▪ in which those souls are to be tried and afflicted, which having delayed to confess and amend their sins, at the very point of death retire for safety to Repentance, and so depart out of the body. These because even in the last moment of their lives they confessed and were contrite for their sins, they shall all at least in the day of judgement come to the Kingdom of heaven. And many of them before that day are eased and delivered by the Prayers, Fasting and Alms of the living, and especially by the celebrating the most Holy Sacrifice. Moreover that flame-vomiting and stinking pit which thou sawest, is the very Mouth of Hell, into which whosoever once falls, he shall never come out of it for all eternity. 12. As for this pleasant flowery field here before thine eyes, in which thou seest such multitudes of youth making mercy and clothed with white raiment, this is the place which is the Receptacle of such souls which have continued to their death in the exercise of virtue, but yet their Works have not been of such Perfection as to deserve their present admission in the Kingdom of Heaven. Yet all these in the day of judgement shall arrive unto the Vision of our Lord, and the joys of his heavenly Kingdom. But as for those who in their Words, Works and Thoughts have attained to Perfection, such assoon as they have left the Body, shall enter into that Blessed Kingdom. To the confines of which Kingdom that Place pertains where thou sawest so glorious a Light, and heardst so sweet Harmony, and waste refreshed with so admirably sweet-smelling Odours. 13. Thou therefore having seen all these things, must presently return to thy Body, and again as formerly live among men. If then hereafter thou wilt be diligent to examine all thine actions, and to observe uprightness and simplicity in thy conversation and speeches, thou also after death shalt receive a mansion among these joyful troops of happy Spirits. For I, having departed for a time from thee, did it to this end that I might see what would in the end become of thee. When he had spoken thus to me, I had a horrible aversion from returning to my Body, being extremely delighted with the sweetness and beauty of that place which I saw, and the happy society of the persons living in it. Notwithstanding I had not the boldness to make any such request to my Guide. And whilst I was busy in these thoughts, I know not how, I presently perceived that I was again alive among men. 14. These and other particulars did the Man of God usually recount concerning his Vision: and these he related not to negligent slothful Christians, but such only as being either affrighted with the meditation on future Torments, or delighted with the Hope of eternal joys, were in a disposition to receive profit by his words. 15. At a small distance from his Cell there lived a certain Monk, whose Name was Genigills, who was also exalted to the Degree of Preisthood, which he adorned with many virtues: He is alive at this day, leading a solitary life in Ireland, and sustaining his decrepit age with bread and cold water only. This Monk often visited that devout man, and ask him many particulars touching his Vision, received perfect information from him. 16. The same Holy man related likewise his Visions to King Alfr●d, a Prince adorned with all sorts of learning, who with great willingness and attention harkened to his Narration and at this Prince's entreaty he was entertained in the foresaid Monastery, there receiving the Monastical Tonsure. And when the King had occasion to make his progress into those parts, he very oft visited him out of a desire to hear the same things again. At that time the Abbot of the Monastery was Aedilwald then a Priest of a conversation very Religious and modest, who now worthily possesses the Cathedral Church of Lindesfarn. Now the Holy man had assigned unto him in the said Monastery a very retired place, where he might with all freedom attend to the service of his Creator and Prayer. 17. And his private Mansion being seated on the bank of the River, his custom was frequently for mortifying his Body to plunge himself into the same, A. D. 696. sometimes to the loins, and sometimes to the neck, where he continued singing Psalms and praying, as long as he could possibly endure. And when he came out he never put off his wet and cold garments for change, but suffered them to dry and receive warmth from his Body. And when in the Winter time crusts of ice, which himself oft broke to have place wherein to plunge himself, came about him, and some who saw it said to him, It is a wonder, Brother Drithelm (for that was his name) how you are able to endure such bitter cold, He would answer simply, for he was of a simple mild nature, I have seen far colder places than this. And when they said, How is it possible you can sustain such strange austerities▪ His answer was: I have seen much greater austerities than these. Thus to the day of his death he lived, and out of a servant desire of celestial Happiness tamed his weak aged body with Fast and other Mortifications, and by his exhortations and pious conversation became an instrument of the salvation of many.] 18. This is Saint Beda's Narration, which, as appeareth, he received from witnesses of unquestioned credit Notwithstanding weighing the circumstances of the Vision, we may probably conclude that the Holy man was mistaken in thinking that he had been really dead. For this seems to have been a Vision imparted by God's direction to his soul while he was in a deep and deathlike Trance, both for his own good and the good of others. So that we are not to conceive that there are extant any where such Valleys, pits and Walls, as are mentioned in this Story, but that God thought fit by representing to his imagination such objects, to signify thereby the great variety of States, in which souls, according to their several dispositions shall after death be placed Some Happy which Happiness notwithstanding is greater or lesser, according to the degrees of perfection to which they had ascended in their life-time: And some painful, but with far greater variety, the Torments of impenitent souls being inexpressible and endless: whereas such souls as have lived sinful lives, but yet have had the Grace of Repentance before their deaths, shall suffer most bitter anguish, yet such as by the devotion of their friends and mercy of God may be assuaged, and shall certainly have an end: The intolerablenes of which Anguish, piercing the inmost Spirits of men, is represented here by scorching flames and bitter Frosts, the greatest tortures our bodies are capable of, yet far short of the internal Agonies of imperfect separated souls, which are altogether pure Sensation. XI. CHAP. XI. CHAP. 1.2. etc. Queen Kyneburga, becomes a Nun. 4. The Monastery of Dormund. 6.7. S. Kineswitha Sister to Q. Kyneburga. 8 Of S Tibba a Virgin. 9.10. Of another S. Kyneburga: and her Son S. Rumwold. 1. ABout this time Kyneburga wife to Alfrid King of the Northumber's, by permission of her Husband forsook the world, and entered into a Monastery. That which hastened the execution of this good design might probably be the famed report of this Vision of Drithelm. Certain it is that some Writers do from Saint Beda's Narration collect that King Alfrid himself felt such compunction there from, that he took the Monastical habit in the same Monastery of Mailros in the one and twentieth year of his Reign, as the Author of our martyrologue affirms: Whereas indeed his Reign lasted not so long. Whether therefore the said Vision or any other Motive wrought that effect in King Alfrids' mind, is uncertain. But by agreement of all our Ancient Records his pious Queen Kyneburga about this time consecrated herself for the remainder of her life to God. 2. She was the pious daughter of Penda the most impious, cruel and Idolatrous King of the Mercians. And though she had been bred by him in Pagan Superstition, yet she was even then, Malmsbur. f▪ 27.30 etc. saith William of Malmsbury, eminent for her continence and chastity. Which natural good disposition rendered her more capable and inclined to embrace the holy Doctrines of Christian Faith, when after her Father's death, it was preached among the Mercians. For her virtue she was by Oswy King of the Northumber's, who had conquered her Father and possessed his Kingdom, chosen to be wife to this Son Alfrid: And in exchange the same Oswy gave to her Brother Peada his daughter Alcfleda, restoring him his kingdom to be held at his pleasure and courtesy. 3. Thus Kyneburga now a Christian was obliged to quit her country, and follow her Husband into the Kingdom of the Northumber's to whom she bore a Son named Osred, who succeeded him in the Kingdom, as shall be declared. But the seeds of Christian Perfection sown in her mind produced so ardent an affection to God, that, as writeth the Author of her life in Capgrave, Ap Capgrav. ●n K●neburga. she had an impatient desire to renounce a Temporal Kingdom, that she might freely submit her neck to the Yoke of Christ Her Husband King Alfrid was much delighted with the devout chaste mind of his Queen, and now at last suffered himself to be persuaded to comply with her desires. Yea moreover his Wives zealous affection to Chastity wrought so far upon him, that he undertook a perpetual Vow if not of a Religious, yet a continent life, so that in the expression of Harpsfeild, in a short time the King's Court was converted, Harpsf. sae●. 7 c. 23. as it were, into a Monastery and School of Christian Perfection and Discipline. 4. The place chosen by the devout Queen Kineburga for her future voluntary prison was Dormund, anciently by Antoninus called Durobriva, seated in the Region of the Girvijs, or Eastern Mercians, now in the confines of Huntingdon and Northampton shires: a place moist and fenny, and though not propitious to bodily health, yet pleasing to her for its retiredness. There she built herself a Monastery, to which she gathered a chaste congregration of devout Virgins: Though some Writers affirm that the said Monastery had been formerly built by her Brother's Wulfere and Ethelred. The place is thus described by Camden: Our ancient History affirms, saith he, that near the River Avon there was a place called Dormund-caster, Camd. in Hunting●●●. in which after that Kineburga had built for herself a small Monastery, it first began to be called Kineburge-caster, and afterward contractedly Caster. The said Kineburga was the most Christian daughter of the Pagan King Penda, and Wife of Alfrid King of the Northumber's, who changed Royal authority into the humble service of Christ, and governed this Monastery in the quality of a Mother of Holy Virgins. 5. Thither flowed together (saith the Author of her Life, Ap. Capgr. ib. ) to receive institution in a Religious life from her, Virgins of all sorts: Daughters of Dukes and Princes reverenced her as a Mistress, the Poor embraced her as a companion, and all her Daughters venerated her as a Mother, who neglecting to multiply a carnal offspring, became far more happily fruitful in Spiritual children, etc. And as for the Queen herself, she was a Mirror of all Sanctity, and no expression of words can declare the bowels of Charity with which she cherished the souls committed to her care, and which she had brought forth to Christ, how watchful she was over their conversation, how diligent to instruct them in the Divine Law and Religious Discipline, and with what tears she implored the heavenly protection over them. She was a compassionate provider for the Poor, a pious Mother of the afflicted, and a Zealous exhorter of the Kings and Princes her Brethren to almsgiving and works of Mercy. Id. ib. 6. The odour of her Sanctity invited a few years after a younger Sister of hers to embrace a retired Religious life in the same Monastery. Her name was Kineswitha a Virgin: who though by her Brethren she had been promised a Wife to Offa King of the East-Saxons, yet out of a desire to consecrate her Virginity to God, she not being able to resist their earnest persecutions, had recourse to Prayer, imploring withal the assistance of the Queen of Virgins, who in a Vision by night comforted her with an assurance that she should obtain her desire. Whereupon she sent Messengers to King Offa employing her most earnest Prayers and adjurations that he would not by violence bereave our Lord of a Spouse in heart consecrated to him. Upon which the pious King not only disengaged her from a Promise and consent which her Brethren had extorted from her, but within a few years after followed her example, and forsaking all worldly pomps and vanities, he changed his Regal authority into an humble Service of God in Poverty and Devotion, as in due place shall be showed. 7. How long those two Holy Sisters lived does not appear: But their Festivity was celebrated together on the day before the Nones of March in the Monastery of Peterborough, Martyrolog. engl. 6. Mar●. not above two miles distant from Dormond-caster, the place of their Religious abode, to which place their Sacred Bodies were translated. There they remained till the year one thousand and ten, in which the Danes cruelly wasting the whole Island, and especially Monasteries, they were from thence translated to Thorney. 8. Together with them on the same day was celebrated the memory of Saint Tibba a Virgin and kinswoman of theirs: Id. ib. Ingulphus calls her Tilba, and Harpsfeild, Cibba. She having spent many years in a devout solitary life, in the end rendered her Spirit to God. And after her death appearing to a certain Holy man, among other things told him, I am come down from the celestial Festivity to declare to thee the day of my happy transmigration. This is the day of the blessed Virgin Lucia, in the Night of whose vigil I gave up my soul to our Lord jesus Christ. She was anciently in great veneration among the Corita●●, in the County of Rutland: For, Camd in Rutland. saith Camden, near the River Wash there is a Town called Rihal, where a Saint named Tibba was honoured: and particularly was by Falconers, as a Diana and Patroness of their profession, had in veneration. Thus perversely he confounds the Honour due to God's Saints with the Idolatrous Worship of Heathen Gods. 9 Harpsfeild writing of S. Kineburga, affirms from Marianus and Matthew of Westminster, that she founded another Monastery at Winburn. But he seems to be mistaken. For there were at this time two Holy women called Kineburga: This, who was Wife to King Alfrid, and Mother to his Successor Osred and another Kineburga Sister to Ina King of the Westsaxons, a Virgin of whom we shall treat in the next Century. 10. The present S. Kineburga is said to have been Mother to another child called Rumwold, who immediately after he was born is reported to have made confession of his Faith, and demanded Baptism: after which he presently died. Capgrav. in Ruinwold. Camden in Northampt. Thus writes Capgrave, whose credit though it may be questionable, yet certain it is that anciently in the Church of Brackley in Northamptonshire a child named Rumwold was had in great veneration: to which Church his Body was translated three years after his death, where his Monument remained an illustrious Mark of the people's Love and Reverence to his Memory. His name is in our martyrologue commemorated among the Saints on the Second of November. Martyr. Angl. 2. Novemb. XII CHAM XII. CHAP. 1.2. etc. Saint Willebrord ordained at Rome Arch bishop of Vtrecht. His Name changed into Clement, etc. 1. BUT relinquishing a while Britain, the affairs happily succeeding with our English Apostolic Missioners in Germany require our care and attendance to them, and that we should contemplate the wonderful goodness of God to that Nation. We have before related how, considering the multitude of Converts there, it was thought expedient by our holy and zealous Priests to compose and settle the Church there in good Order by ordaining Bishops to govern it: And how for this purpose Saint Swibert and Saint Willebrord were chosen by them as most meet to sustain so sublime and weighty an Office. For this purpose Saint Swibert was sent into Britain to receive consecration from Saint Wilfrid the rightful Archbishop of the Northumber's, though at this time living in exile among the Mercians. After which Consecration performed, he returned the same year into Germany, where how executed his Episcopal charge, and how wonderfully God assisted him hath been declared. 2. As for Saint Willebrord, who six years before this had been at Rome, from whence he received authority of preaching Christ to the Pagans, how this same year by the counsel and recommendation of the Pious Prince Pipin he undertook a second voyage thither to receive Episcopal Ordination, Saint Beda in his History declares. He might have received Ordination either in Britain or France, but New Episcopal Sees were to be erected, which by the ordinary jurisdiction of Bishop● could not be done, and therefore authority to effect that was to be obtained from the Supreme Bishop. Now how this was performed ●. Beda thus delayest Bed. l. 5. c. 12. 3. After that the foresaid English-Preists, bad for the space of siverall years preached the Gospel in the country of the Frisons, by the general consent of them all Pippin sent the Venerable man Willebrord to Rome, the Pontificat whereof was still administered by Pope Sergius, to the end he might be ordained Archbishop of that Nation. Which according to his request was fulfiled in the year six hundred ninety six after our Lord's Incarnation. Now he was ordained in the Church of the Holy Martyr Saint Cecily, and on the day of her Feast: and the Pope who ordained him imposed on him the Name of Clement, and presently after, to wit, fourteen days after his arrival at Rome, he dismissed him that he might return to his Episcopal See. 4. The which See by the munificence of Pipin was established in his illustrious Castle, which in the old Germane language was called Wiltaburg, that is the Town of the Wil●●, but in the gallic language was called Vtrecht. In this place a Church was built, and the most Reverend Bishop preaching the Word of Faith far and wide, and recovering much people from their Pagan Errors, erected in those Regions many Churches and some Monasteries. For not long after the said Venerable Archbishop ordained several other Bishops out of the number of his Brethren the prime Missioners who attended him at his first coming, of which some are fallen asleep in our Lord: but Willebrord himself, surnamed Clement, is yet alive (that is, in the seven hundred and one and thirtieth year of Grace, in which Saint Beda ended his History:) A Prelate he is Venerable for his old age, for this is the thirty sixth year since he was Bishop: and after manifold labours and dangers sustained in this Christian Warfare, he with his whole mind and a longing desire expects a heavenly retribution. 5. To this Narration of Saint Beda touching the Ordination of Saint Willebrord, Albinus Flaccus, who has compiled the Gests of this Holy Prelate, adds one particular very memorable, to wit, that it was not performed without a Prophecy & Revelation from heaven preceding it: for thus he writes: On the fourth day before Saint Willebrords arrival at Rome the Holy Pope Sergius was in sleep admonished by an Angel to receive him with great honour, Albin. Place. in Act. 〈…〉 Willibrord. as being a man appointed by God to enlighten many souls, who came thither to receive the supreme honour of Preist-hood, and therefore that he should deny him in none of his requests. The Pope thus admonished entertained him with wonderful honour and joy, and by conversation with him observing in him great Fervour, devotion of Religion, and plenitude of wisdom, having appointed a convenient day, and assembled great numbers of Prelates to join with him in the Ordination, to which there was a wonderful concourse of people, he publicly ordained him Archbishop with great solemnity, after an Apostolic manner, in the Church of S. Peter Prince of the Apostles, and when he was ordained, he imposed on him the name of Clement. Moreover he vested him with his own Pontifical Robes, adding likewise the Pall, an ensign of the plenitude of archiepiscopal dignity. Whatsoever he desired, whether Sacred Relics of Saints, or Ecclesiastical ornaments, he with all cheerfulness bestowed upon him, and having conferred on him his Apostolical Benediction, with wholesome precepts and admonitions, he sent him back to the Work of the Gospel. A. D. 697. XIII. CH. XIII. CHAP. i. 2. &c Saint Willebrord arrives at Vtrecht: Their preaching: A Synod assembled there, & c● A. D. 697. 1. SAint Willebrord, or Clement, having thus prosperously performed his journey to Rome, arrived not at his archiepiscopal See till the year following. When the News of his approach thither was divulged, Marcellin. in Act. S. Swibert. Saint Swibert (saith his companion Marcellin) attended by his Disciples and many other Christians made haste as far as Embrica to meet him, where with much honour and joy in our Lord they received him. And Saint Willebrord having been informed that Saint Swibert had been consecrated Bishop, and that by his preaching the County of Teisterband, with almost all Bat●a and a great part of Lower Friesland had been converted to our Lord, he with great devotion gave infinite thanks to God. Being thus met they returned together to Vtrecht, and presently after upon the ruined foundation of the ancient Church of Saint Thomas near the Castle, they erected a Church in which they placed Canonical Priests who lived in Community, Which Church they dedicated to the honour of S. Martin Bishop of Tours. There S. Willebrord Archbishop of the Frisons established his Cathedral See, and together with S. Swibert and the rest of the Brethren, with their own hands consecrated it with its primitive benediction, having translated into it the Sacred Body of S. Cunera Virgin and Martyr, being one of the companions of S. Ursula. 2. In process of time when Radbode King of the Frisons was dead, free permission was given to Christians to preach the Gospel every where through Friesland. Wherefore the foresaid Holy Prelates with the Priests and other ecclesiastics passing through the coasts of Holland and Friesland instructed the rude people in the Documents of the Gospel, teaching them to renounce their profane Idolatry: they baptised the Cathecumen, they confirmed the Neophyts, they dispensed Sacred Orders, and with great constancy and devotion published the Gospel of Peace through all villages, ordaining Priests and Deacons every where to assist them in the Ministry of Baptism, especially in the great Town of Duerstat: where after two years preaching they brought the whole people to embrace the Faith of Christ, and by the assistance of the forementioned Noble man Gunther and his friends, they changed the Temples of Idols into fifty two Christian Churches. 3. Neither did they content themselves with preaching the Word of life in Friesland and Thuringia, or Hervingia, but as far as Denmark they brought to the Orthodox Faith great multitudes, having purified them from their barbarous and Idolatious customs. Thus these Holy Prelates and Preachers having with great fervour published for the space of several years the Doctrine of Christ in several Provinces, they returned with great joy to Vtrecht to their Brethren and fellow-laboures, declaring to them how great things God had done by them. And though the Holy Bishop S. Swibert was first advanced to Episcopal Dignity, yet S. Willebrord in place and honour went before him, and is esteemed the first Archbishop of Vtrecht, inasmuch as he was by Pope Sergius ordained specially the Archbishop of the Frisons, and by the Apostolic See sent in Mission to the same people. 4. Conformably hereto writes Albinus Flaccus, Albin. Flacc. in Act S. Willebrord. who likewise touching S. Willebrords preaching to the Danes adds this relation: When the Holy Archbishop, says he, perceived that he could not with any fruit or success endeavour the Conversion of Radbode King of the Frisons, he turned his steps and course of preaching to the Savage Danes. At that time, as the report is, there reigned a Prince called Ongend, a man of a disposition more cruel than any wild beast, and whose heart was more impenetrable than a rock. Yet this man by God's operation treated with great honour this Preacher of Truth. Who finding the said barbarous Prince obdurate in his perverse manners, and wholly given up to Idolatry, so that he had no hopes at all to work any good change in him: He took with him thirty young children of that country, & returned with them to the Provinces subject to the French. But being desirous to prevent the cunning malice of the Devil, he in the journey having catechised the said children, washed them in the Font of life; for fear least by some accident in so long a voyage by Sea, or the incursions o● the barbarous people through which he passed, he might endanger their eternal state. 5. Now this Devout Apostle pursuing his voyage came to a certain Island in the confines of the Frisons and Danes, called by the inhabitants Fositesland, from a certain profane Deity of theirs named Fosite, to whom many Temples were there erected. This place was held by them in such wonderful veneration, that no man durst presume to touch any beast feeding there, or any other thing consecrated to the said Idol, nor so much as draw any water from a spring flowing there, except in sign of veneration he observed an exact silence. Into this Island the man of God being cast by tempest, was forced to stay there some days, expecting a seasonable time to put to Sea. But the Holy Bishop making small account of the foolish superstition of that place, or of the fierce disposition of King Radbode, who was wont to put to a cruel death all those that violated such ceremonies, he himself with the solemn invocation of the Blessed Trinity baptised three men newly converted: and moreover gave order to his companions to kill certain beasts feeding there, A. D. 696 for their nourishment. This the Pagans beholding verily believed that such a sacrilege would be punished either with madness or some sudden death. But perceiving no harm to come to them, in a great rage they went and told the King what had been done by the Christians. Who being inflamed with excessive fury against the Holy Bishop, seized upon him, and intending to revenge the injury done to his false Gods, he according to the ancient custom of that Nation, every day cast lots three times upon him and his companions, and yet never did that Lott which condemned to death, fall upon the Bishop or his Disciples: only one Christian of the company was designed to death by the lot, and so ended his life by Martyrdom. Now this custom of casting lots in such cases is verified to have been very ancient among the Germans by the testimony of Caesar in his commentaries. Id. ib. 6. The same Author moreover testifies, how after the return of Clement, or Willebrord, a Synod was assembled at Vtrecht, by appointment whereof other Missioners and Preachers were sent into the circumiacent Provinces. And by occasion of the mentioning this ordinance of the Synod, he makes a collection of the names and most memorable Gests of those devout Missioners which either formerly, or in this present Synod, or afterward were sent to labour in our Lord's vineyard, saying, Then the foresaid Holy Prelates, together with the excellent Priests and Preachers which came out of Britain with them to Vtrecht, observing that through God's blessing much people was converted from Infidelity to the Faith of Christ, they in the Synod assembled in this lately sprung Church of Vtrecht, decreed that other zealous Preachers should after the manner of the Apostles and Disciples of our Lord be sent through the confining barbarous Nations to preach unto them the Faith of Christ. Now there were in the said Primitive Church of Vtrecht at that time the foresaid Apostolical Prelates, Canonical Priests and worthy Preachers, which, together with the two Holy Brethren whose names were Ewald, following S. Swibert, constantly preached Christ to the Gentiles. Afterward likewise were joined to them S. Winfrid a Priest, who after he had lived thirteen years a Canon in the Church of Vtrecht, was consecrated Archbishop of Mentz, and called by a new name, Boniface: from whence returning after the death of S. Willebrord, he was ordained the Second Archbishop of Vtrecht. And having spent sixteen years in preaching the Gospel through Friesland, he, together with his associates, was crowned with Martyrdom. In like manner S. Wir● a Bishop of the Deiri (or rather of Iren, that is, Ireland) and S. Plechelm Bishop of the Church by S. Beda called Candida casa: Saint Orger a Deacon, with other glorious Priests and Preachers. A. D. 697. But of these later Missioners we shall speak more largely in due place: for they are mentioned in this place by Marcell●●us only occasionally. 7. Hereto he adds a Summary Narration of the various successes and ends of the Prime Missionners, thus proceeding: S. Acca returning in England with S. Swibert, was by S. Wilfrid consecrated Bishop of Hagulstad and after many years spent in great purity and Holiness, there rested in our Lord. S. Wigbert, as hath been declared, was crowned with Martyrdom in Fosteland. Saint Will●bald going into the Eastern part of France was made Bishop of Eystat: S. Winnibald his Brother was ordained Abbot of Heyndelam: the Sister of these two Holy men was the devout Virgin Walburgis. Lebvin after he was consecrated Bishop, was crowned with Martyrdom near Gaunt. The two Brethren of the Name Ewald having preached Christ in Nabia, and thence going up into Saxony, ended their lives with a glorious Martyrdom. Saint Werenfrid a Priest and worthy Preacher was sent towards Batua, and piously governed the new-converted flock of Christ in E●st and Westerw●irt, & being both in his life & death illustrious through many Miracles, at Westerw●irt happily rendered his Spirit to God on the Ides of September, and was miraculously buried at Elst. S. Adelbert a Deacon, son of Edilbald King of the Deiri, who was Son of S. Oswald King and Martyr, having built a Church at Egmond in Holland, after the Conversion of many Pagans, and glorious consummation of a most holy life, happily rested in Christ on the seaventh day before the Calends of july, and was buried in Egmond, where by his intercession many Miracles are wrought to this day. He was an illustrious Confessor, and first archdeacon of the Church of Vtrecht. Thus writes Marcellinus touching his Brethren and devout companions: and concerning himself adds these words: 8. And I Marcellinus an unproffitable Priest, was sent by the foresaid Holy Bishops to the Region beyond the River Isel, and at the present have the care over Aldenseel, Trent, Tuvent, Coverdy and Daventry in which places through God's Providence and blessing I have by preaching gained to our Lord in a manner all the people, having purged them from their Superstitious Idolatry. As for Saint Willebrord he remained in his Diocese of Vtrecht, and with great fervour preached the Gospel of Christ to all the people there about. But the rest were dispersed here and there to preach the Word of God, and after the Conversion of a world of Pagans happily rested in our Lord. XIV. CHAM XIV. CHAP. 1.2.3. Laws of King Withered. 4. Ostritha Queen of the Mercians murdered. 1. THE same year in Britain there was assembled a Synod also by Withered King of Kent and Brithwald Archbishop of Canterbury at Berghansted, where many wholesome Laws and Constitutions, called The judgements of King Withered, were enacted for the regulating both the Church and Civil state of that Kingdom. 2. Of which Laws the first was, That public Prayers should be made for the King. Spelm. Conc. Brita●s. And the following regard several Heads, as the preserving the Peace of the State and Church: The punishment of Adultery in several conditions of men: Against irregular Tonsure: Forbidding working or travelling on our Lord's day and the even before it: Against offering any thing to the Devil: and giving flesh to ones servant on a Fastday: Concerning the several ways by which several conditions of men were to purge themselves, the King and Bishops by a simple affirmation without Oaths: Priests and Abbots in this Form, I speak the truth in Christ, I lie not; So likewise Deacons; Inferior Clerks with four compurgators, laying one hand on the Altar, and the other extended to the Oath; a stranger without compurgators, laying his hand on the Altar; So likewise a Thane (or Noble man) of the King; a simple countryman with four compurgators, and bowing down his head towards the Altar: That if any one depending on the Bishop be accused, the hearing of the cause belongs to Ecclesiastical jurisdiction, etc. That no compensation shall be made by one who kills a Thief, etc. And that if a stranger shall privily wander through the country, and neither cry aloud, nor sound with his horn, he is to be taken for a thief, and either to be killed or banished. 3. These judgements of King Withered are extant among the Collection of British Councils compiled by Sir Henry Spelman▪ and translated by him into Latin out of Ancient Saxon Manuscript, called The Text of Rochester (Textus Roffensis:) to whom the Reader is referred. Hunting. l. 4. 4. About this time a barbarous Act was committed by the Mercians against their Queen Ostritha (or Ostgida. Bed. in Epit. ) Sixteen years before this she had been given by her Brother Egfrid King of the Northumber's a wife to Ethelred King of the Mercians, as it were in compensation for the death of his Brother Elwin, and to establish a peace between the two Kingdoms. And this year saith Huntingdon, the Mercians, called South-humbers, committed a base Villainy: for they inhumanly murdered Ostrida their Queen, A. D. 698 Wife to King Edelred and Sister to King Egfrid. S. Beda particularly charges the Nobility of those Mercians with that foul crime, namely the inhabitants of Lincoln, or of Nottingham shire. What was the Motive or provocation to this inhuman act, does not appear in History. XV. CHAP. XV. CHAM 1.2. Edfrid succeeds to Eadbert in the See of Lindesfarn. 3.4. etc. Death of Adamannus the Holy Abbot of High: he could not persuade his Monks to the Catholic Observance of Easter. 6. The Northumber's defeated by the Picts. 1. THE year of Grace six hundred ninety eight was the eleaventh after the death of S. Cuthbert: A. D. 698. in which the Monks, in whose Church his sacred Body reposed, having hitherto privately performed veneration to his memory, seeing the frequent Miracles wrought at his Sepulchre, thought fit to translate his Relics to some more honourable place, and expecting to have found nothing but dry bones, they saw his Body as entire, yea and his garments as fresh, as when they were first laid in the ground Which being certified to his Successor Saint Eadbert, he caused New Vestments to be put upon him, and the Body to be raised above the pavement: pronouncing withal happiness to any to whom God would grant the privilege to be laid by him. Which Privilege himself obtained this same year: for rendering his devout soul to our Lord on the day before the Nones of May, his Body was interred under the Body of S. Cuthbert, saith Bishop Godwin: And his memory is celebrated not only in the English, but Roman martyrologue also on the sameday, Martyr. Rome 6. Maij. with this Elegy, In England the Commemoration of S. Eadbert Bishop of Lindesfarn, eminent for his learning and piety. 2. His Successor in the same See of Lindesfarn was Edfrid, a man, saith the same Bishop Godwin, who from his childhood had been brought up in good letters, and in that age was highly esteemed for his eminent learning. This is that Edfrid at whose request S. Beda extolled the virtues and miracles of his Predecessor S. Cuthbert both in prose and verse, as appears by his Epistle prefixed to his Book. 3. About the same time died S. Adamannus the devout Abbot of High, commemorated in our martyrologue on the second of September. Marty Ang. 2. Septemb. To him is attributed the conversion o● most of the Irish and many Britain's to the true observation of the Solemnity of Easter according to the Catholic manner, though he could not reduce the obstinate minds of his own Monks. A. D. 699. His zealous endeavours herein are thus expressed by S. Beda: 4. At that time the greatest part of the Scots in Ireland, Bed. l. 5. c. 16. and not a few Britain's in Britain by our Lord's blessing conformed themselves to the right Ecclesiastical time of celebrating the Paschal. Solemnity. For Adamannus a Priest and Abbot over the Monks lived in the Isle of Hylas, having been sent in Embassage from his Nation to Alfrid King of the Northumber's, and staying a good space of time in his Province, carefully observed the Canonical Rites of the English Church, and moreover was seriously admonished by certain learned men that he with a few Monks hid in the utmost corner of the world should not presume to live in a practice directly contrary to the custom of the whole Church in the Paschall Observance and other Ecclesiastical Decrees: By which admonitions his judgement became quite changed, insomuch as he willingly preferred the Observances which he had seen and heard in the Churches of the English, before the customs of his own country. For he was a good man and wise, and moreover eminently skilful in the Scriptures. 5. When he was returned home, he employed his utmost care to induce his Monks in Hylas and all the rest depending on them, to return into the path of Truth, which he had lately found and with his whole heart approved. But all his endeavours through their obstinacy proved vain. Whereupon leaving them, he sailed into Ireland: where by preaching and modest exhortations he persuaded in a manner all the Monks who were not subject to the Dominion of the Monastery of Hylas to quit their Error, and return to Catholic Unity in observing the legitimat time of Easter, which he taught them. Thus having celebrated in Ireland one Canonical Solemnity of Easter, he returned to his Island: And again earnestly preached the true Observance to his own Monks, yet could by no means persuade them to conformity. Now it happened that before the years Circle was finished, he was taken out of this world: Divine Providence so mercifully disposing that this Holy man, who was an earnest lover of Unity and Peace should be taken from hence to eternal Happiness before the next ●as●hall time was come, lest he should be compelled to enter into a more sharp debate and discord with those who would not be persuaded to follow him in the way of Truth. 6, The same year the Northumber's received a great defeat from the Picts: Math. West. Beda in Epitome. for as Matthew of Westminster relates, Brithric a Count of the Northumber's being desirous to avenge the death of his Master King Egfrid, invaded in a hostile manner the land of the Picts: but as his Lord before had done, he likewise felt the curses of the Irish, for he also was slain by the Pictish people. Notwithstanding as shall be showed, ten years after this the Northumber's had a sufficient revenge upon them. XVI. CHAP. XVI. CH. 1.2. etc. The Picts reduced to the Catholic observance of Easter, upon occasion of an Epistle written to their King Naitan by the Holy Abbot Ceolfrid. 1. WHAT S. Adamannus could not effect among his Scottish obstinate Monks and Islanders of Hylas, A. D. 699. to take away their Errou● about the Paschall Solemnity, was the next year brought to pass among the Picts by their King Naitan,, exhorted thereto and instructed by the holy English-Saxon Abbot Ceolfrid. The order and manner of this memorable change S. Beda thus describes: 2. At that time, Bid. l. 5. c. 22. saith he Naitan King of the Picts inhabiting the Northern coasts of Britain by frequent meditation on Ecclesiastical Writings became rectified in his judgement, and renounced the error which formerly himself and his whole nation had embraced and persisted in, reducing all his Subjects to the Catholic observance of the solemnity of our Lord's Resurrection. Now to effe●● this more easily and with greater authority, b● sought for help and advice from the English Nation, whose Religion he knew was instituted according to the pattern of the Holy Roman and Apostolic Church. 3. He sent therefore Messengers to the Venerable man Ceolfrid Abbot of the Monastery of the Blessed Apostles S. Peter and S. Paul seated in a place called Girwum at the mouth of the River Wire and near the River Tine, in the Government of which Monastery he succeeded the Holy Abbot S. Benedict Biscop: And by those Messengers the said King Naitan requested him to send in Writing instructions to him by which he might be enabled more efficaciously to confute such as presumed to observe the Paschall Solemnity in an undue time: He desired likewise to be informed of the true and canonical manner of Ecclesiastical Tonsure. Moreover he entreated him to send him Masons and Architects to build a Church in his country of stone, after the Roman manner: promising that he would dedicate it to the honour of S. Peter Prince of the Apostles; and likewise that both himself and all his subjects should in all things imitate the manners and Discipline of the Holy Roman and Apostolic See, as far as they, who lived at so great a distance from thence, and whose language was so different, could be informed. 4. The most Reverend Abbot Ceolfrid very willingly complying with desires and requests so full of Religion and Piety, sent him such Architects as he demanded, and withal wrote an Epistle, containing an exact information in all the points proposed to him by the King. Which Epistle by reason of the prolixity of it, it will not be expedient to transcribe: the curious Reader may have recourse to Saint Beda's History for it, who no doubt, as may appear by the stile, was either the inditer of it, or at least had a great influence in the framing it: For at this time he was a Monk living under the government of Ceolfrid, and the ●ame of his learning was so far spread, that the year next following Pope Sergius by letters to the said Abbot invited Saint Beda to Rome, whither he had gone, but that news of the said Pope's death prevented his voyage. Id. ibid. 5. The sense of the said Epistle is summarily this: In the first place as touching the Paschal Solemnity, common both to jews and Christians, we are to observe how the jewish Synagogue celebrated it in shadow and figure, and next how the Christian Church, in truth and reality. 6 God commanded the jews to begin their Ecclesiastical year in the Spring, and that the third week of the first Month beginning from the Second Vespers of the fourteenth day to the one and twentieth day at evening, should be entirely consecrated to him as a most solemn feast to be spent only in his Service, in commemoration of a twofold deliverance, one from the destroying Angel which killed all the first born in every family of the Egyptians, and the other from their slavery under the Egyptians. The former deliverance they celebrated by the Sacrifice of a Lamb, whose blood having been sprinkled on the upper posts of their doors was a mark for the destroying Angel to pass over them. And the Second deliverance, by putting away out of their houses all leaven, and for the space of seven days together using unleavened bread only: Of which seven days the first and the seaventh were to be esteemed most holy and solemn. This deliverance was effected on the fifteenth day of the Moon, and was thus celebrated because they were urged to go out of Egyt in such haste, that they were forced to take their dough before it was leavened. Thus did the jews observe their Paschall Solemnity. 7. But when Christ our true Passeover was immolated, and by his Resurrection had consecrated for ever the first day of the Week, therefore called our Lord's day, Apostolic Tradition ordained that our Paschall solemnity should always begin on our Lord's day, yet so that the said day should be inserted within the space of the jewish solemnity, that is, on some day in the third week beginning at the fifteenth and ending on the one and twentieth day. The first Month therefore being come, and the even of the fourteenth day likewise being come, then must moreover be expected the Lords day, which of necessity must fall within the third week, that is, on one of the seven solemn days celebrated by the jews, beginning at the fifteenth and ending at the one and twentieth. This is the order of the Catholic Observance, prescribed anciently by the Church of Alexandria. 8. From which order several sorts of Christians have swerved after several manners. For. 1. Some had no regard at all to Sunday or the Lord's day, but celebrated the Paschall solemnity exactly on the very day that the jews did, whether it were Sunday or not: These were the Quartodecimani. 2. Again others anticipated the due time, for in case that Sunday fell on the fourteenth day, they then celebrated our Lord's Resurrection, beginning the feast on the even of the thirteenth day, which is no part of the third week, nor at all prescribed by the jewish Law. This was the Error of the Scots and ancient Britain's, who thought that the seven days of the Moon were to be reckoned from the fourteenth to the twentieth. 3. Lastly some there were who did transcend the due time, accounting from the sixteenth to the two and twentieth, and in case the Lords day fell on the two and twentieth, they then kept, the Christian Paschall Feast, not in the third week of the Moon, but in the beginning of the fourth, contrary to the prescriptions of the Law: This was anciently a mistake of the Latins, who afterward corrected themselves, and conformed to the Alexandrins. 9 Now it was by the Vernal Equinox that Catholics found out what Month according to the Computation of the Moon was to be esteemed the first Month of the year: Which Vernal Equinox according to the calculation of the holy Bishops in the Council of Nicéa was to be the fixed on the twelfth-day before the Calends of April, that is, the one & twentieth of March. So that whatsoever Moon was full before the Equinox, it belonged to the last Month of the precedent year, and pertained not to the Paschall solemnity. But if it was full, that is, if the fourteenth or fi●teenth day of it fell either in the Vernal Equinox or after it; the first Month was to be reckoned from the first day of its New-moon, and on the first Sunday then following, the Feast of our Lord's Resurrection is to be celebrated: 10. The Christian Paschall solemnity depending on the right placing of the first full Moon there were several Cycles instituted, as the most ancient Cycle of Nineteen years, which was enlarged by Saint Cyrill into a Cycle of ninety-five years, containing five of the former Cycles, and in these days in Britain many had extended it to five hundred thirty two years: The use of which Cycles were to show, that when they were expired, the Full Moons returned again to the same order, as formerly. This is the substance of what the Holy Abbot Ceolfrid wrote concerning the Paschall Solemnity. 11. In the next place touching Ecclesiastical Tonsure, of which there were several manners and fashions, though he acknowledged that a difference in Tonsure could not harm such as have true Faith in God and charity to their Neighbour: yet that among all the sorts, that was most to be approved which Saint Peter used, and which represented the Crown of Thorns which our Lord bore at his Passion: As on the other side that was most to be detested, which, they say, Simon Magus wore, which was so made that if a man looked him that wore it in the face, it would have some appearance of a Crown, but behind was so curtailed, that it had no such show at all. How ever he did not deny, but that those who out of custom used even this kind of Crown and Tonsure might be good men, such was the Holy Abbot and Priest of the Columbin Monks of Hylas, Adamannus, who was lately sent on a message to King Alfrid, and for this reproved by Ceolfrid himself and whose only excuse was, That though he wore the Tonsure of Simon Magus, yet he detested his Simoniacal perfidiousness, and desired to follow the example of S. Peter whom in the secret of his heart he sincerely venerated. To which Ceolfrid replied: That it was very fitting, as he in his heart reverenced S. Peter and abhorred Simon Magus, so outwardly to imitate the habit of S. Peter, and reject that of Simon Magus. Which Discourse so wrought upon the good Abbot Adamannus, that no doubt he would have endeavoured to correct this custom, as well as he did the Scottish Error about the Observance of Easter, if it had been in his power. 12. To this effect was the said Epistle, which concluded with a serious exhortation to King Naitan to cause his whole Kingdom to observe such things as were accordant to Catholic Unity and practised by the Apostolic Church of Christ, that so S. Peter Prince of the Apostles after the end of his Temporal Kingdom, might open him an entrance into a Heavenly. Id. ib. 13. This Epistle being sent, and publicly read in the King's presence attended by an Assembly of prudent and learned men, and also translated into the Pictish language for the instruction of the ignorant, it is reported that the King rising from the midst of his Nobles, kneeled down, and gave humble thanks to Almighty God for the present received from the English Nation, adding these words: Truly I was a good while ago satisfied that this was the right way of Paschall Observance, but this Epistle has so fully cleared the matter, that what I formerly understood in these matters, is not considerable. Therefore I openly here profess, and I desire you to be witnesses hereof, that hence forward my resolution is that this time of the Paschall Solemnity shall perpetually be observed in my kingdom: And moreover I command all Ecclesiastical persons my Subjects to receive this manner of Tonsure, which, as you have heard, is so rationally grounded. 14. This the King professed and decreed: and without delay by his Kingly authority put it in execution. For public order was given that the Paschall Cycles of nineteen years should be transcribed, learned and observed through all the Provinces of the Picts, and that the formerly used erroneous Cycles of eighty four years should be obliterated: and the whole Nation greatly rejoiced, seeing themselves by this New Reformation reduced under the Discipline and protection of S. Peter Prince of the Apostles. XVII. CHAP. XVII. CH. 1.2. etc. Of S. Edilwald successor to Saint Cuthbert in his Hermitage of Earn-Island. 5.6. etc. The Gests of Saint Sexburga Queen, and Abbess▪ and of her holy Daughter's Saint Eartongatha and Saint Ermenilda. 1. THE same year died S. Edilwald, Martyrolog. Ang. 23. 〈◊〉 and is commemorated in our martyrologue on the three and twentieth of March. He was brought up a Monk in the Monastery of Rippon, Bed. l. 5 c. 1. and afterward saith S. Beda, he succeeded the Holy man of God S. Cuthbert in the exercise of a Solitary life in the Isle of Farne, having many years before by worthy and pious actions adorned the degree of Preist-hood which he received in the Monastery called Inripum (Rippon.) For a proof of his Merits and Holiness I will content myself with relating one Miracle, which was told me by a Religious Monk, who was one of the persons for whose sake it was wrought. His name was Godfrid, a venerable servant of Christ and a Priest, and was afterward Abbot of the Monastery and Church of Lindesfarn, in which he had had his education. 2. On a certain time, said he, I came with two of my Brethren to the Isle of Farne, out of a desire to enjoy the conversation of the Reverend Father Edilwald. Afterward having been much refreshed with his pious discourse, & having asked his Benediction, as we were sailing home wards, on a sudden in the midway our former calm was interrupted, and so furious a storm came upon us, that neither ●ares nor sails could help us at all, but we expected every moment to be swallowed up by the waves. Having a good while thus in vain striven against the wind and Sea, we at last looked back upon the Isle from whence we were come, to see if by any means we might return thither. But we found that the tempest equally threatened us on all sides, so that we were in utter despair of escaping. 3. As we were earnestly looking toward the Isle of Farne, we perceived the most pious Father Edilwald, who was come out of his solitary retirement to see what became of us. For having heard the noise of the winds and roaring of the Sea he was for that purpose come abroad: And having perceived the great pains we took, and the extremity of our danger he fell on his knees, earnestly praying to God the Father of our Lord jesus Christ for our safety and escape. He had no sooner ended his Prayer, but immediately the swelling waves grew smooth, the raging tempest ceased, and the winds favouring our voyage carried us prosperously and evenly to land. Where being arrived we had no sooner drawn up the boat to dry ground, but presently the same Tempest, which for awhile had for our sakes been interrupted, returned with its former violence, and the whole day after never ceased to rage: by which we evidently saw that the short pause intervening had been procured by the Holy man of God's prayer made for our escape. 4. The same Holy man remained in the Isle of Farne the space of twelve years, and there ended his Life: But he was buried in the Isle of Lindesfarn, near the Bodies of the glorious Bishop's Saint Cuthbert and Saint Eadbert, in the Church of the Apostle Saint Peter. These things happened in the days of King Alfrid, who after his Brother Egfrid governed the Nation of the Northumber's eighteen years. 5. In our martyrologue likewise we read a commemoration of the Deposition of Saint Sexburga assigned to this year. She was daughter of Anna the pious King of the East-Saxons. From her infancy she, after the example of her other Sisters, was disposed to virtue and piety. And being come to a more ripe age, though her earnest desire was to consecrate her Virginity to God, yet by the importunate request of Erc●mbert King of Kent, she was by her Parents given him to wife. And Almighty God, who showed himself admirable in the purity of her Virgin Sister Saint Ediltrudis, was no less glorified another way in the piety of Saint Sexburga. The Province of Kent, of which she became Queen, stood in need of one who might be a shining light and pattern to that Sex. For King Ercombert, though hey● of his Predecessors Faith and piety, yet wanted the zeal and courage to extirpate Idolatry out of his Kingdom, in which as yet no Law had interdicted the public worship of Idols. This defect was supplied by his virtuous Queen, whose assiduous exhortations had that power upon him, that in a short time the whole nation by their united industry conspired in the worship of the One true God. 6. The Kingdom being purged from this deadly pollution, became disposed for the reception of greater degrees of Piety. Hence a Law was promulgated for the due observation of Lent, which though from the beginning commanded by Ecclesiastical Constitutions, yet for a due Observation of it stood in need of the Civil authority, and temporal penalties. This Act of zeal our Annals ascribe principally to this virtuous Queen Sexburga. By whose suggestion likewise Ornaments were provided for Altars and Churches, and several Monasteries erected by the King's munificence. 7. One special place the Queen herself made choice of, which she endowed, enriched and dedicated to be a habitation of Religious Virgins. It was seated in that part of Kent where the River Medway disburdening itself into the Sea, makes an Island fruitful in pastures, and which there, fore from the abundance of Sheep feeding there is called the Isle of Shepey. To this place her desire was to confine herself: but God thought 〈◊〉 to delay the execution of her desires, that she might with no less merit, and far more labour in her high condition afford examples of virtue and piety to all her Subjects. Which she performed in a most admirable manner, being as the Author of her Life describes her, ●p. Capgrav. in S. Sexburga. a most reverenced Mistress to the Great ones, and a kind Patroness to the poor: The former observed her as a Princess, and the l●tter as a Mother: Those venerated her Majesty, these admired her humility: To the Nobles she was awful, and to meaner persons she seemed equal: To all she was amiable, and to all venerable, rarely seen in throngs, but frequent in Churches. 8. Four and twenty years she reigned with her husband King Ercombert: but he dying in the year of Grace six hundred sixty four, and thereby she being left free to herself, would be a Queen no longer: but after she had seen the Commonweal settled, saith Harpsfeild, Harpsf. saec. 7. c. 24. like a bird which had been a long time enclosed in a Cage, she gladly escaped out of it, and divesting herself of all her Royal Ornaments and marks of worldly pomp and pride, she betook herself to the Society of Sacred Virgins in the City of Ely, governed then by her Sister the most glorious Virgin Ediltr●dis, or Ethelreda. Fifteen years she lived under her discipline, being therefore more assiduous in devotion, and more rigorous in mortifications, because she came later than the rest to that School of Piety. 9 In the end she buried her Blessed Sister, and by the unanimous votes of her companions the Religious Virgins, was chosen Abbess in her place, as hath been already declared in the Gests of the year of Grace six hundred seaventy nine. In which charge, being to afford documents and examples of all virtues to others, she was more vigilant over herself, more circumspect in her actions and more fervent in her prayers to God, as being to give an account to him for so many souls besides her own. 10. Having spent sixteen years more with all Perfection in this Office, at last being mindful of her dear Sister, the constant opinion of whose Sanctity had taken deep root in all minds▪ she thought fit to take up her ashes, and translate them to a more honourable place. But how instead of empty ashes she found her Sister's body as entire, as fresh and sweet as if she had rested in sleep, we have already declared. To conclude after she had with admirable constancy and fervour performed the course appointed her by God, she was this year called to receive a heavenly crown: so that the day before the Nones of july she followed her Sister to heaven leaving a command that her Body should be interred together with her Sisters. 11. From so holy a root there sprung two most fragrant and beautiful flowers, her daughters, S. Eartongatha, and S. Erminilda. Of the former we have treated already. As for S. Erminilda she was, as hath been said, married to Wulfere King of the Mercians, whose mind she inclined to all piety. After her Husband's death, she with her daughter S. Werburga, as her Mother formerly had done, consecrated herself to our Lord in the same Monastery of Ely, where entering into the Royal path of Humility, she behaved herself more submissly than the rest, as her desire was more earnest to approach nearer to our Lord. This was so grateful to all, that her Mother Sexburga being dead, she by the unanimous suffrages of her Religious Sisters was elected to succeed in her office of Abbess of that famous Monastery. Martyr. Aug. 13. Feb. 12. The year of S. Erminilda's death is not recorded. But her Deposition is commemorated in our martyrologue on the Ides of February: 13. The sum of what concerns these three Holy Princesses and Religious Abbesses is thus briefly set down by William of Malmsbury, The most happy Lady Edildrida, Malmsb. de Pont. l. 4. says he, first founded the Monastery of Religious Virgins at Ely. After her her Sister Sexburga, who had been wife of Ercombert King of Kent, and Mother of the most Holy Virgin Ercongetta, lived to her old age in the same place under the Religious profession and Title of Abbess. And there succeeded her in the government of the same Abbey her other Daughter Erminilda, who had been wife of Wulfere King of the Mercians, and Mother of the holy Virgin Wereburga. These three in continued successions were Abbesses there. 14. This only is to be added in this place, That this holy Queen and Abbess Sexburga is different from another Queen of the same name, wife to Kenwalch King of the Westsaxons, who after his death in the year of Grace six hundred seaventy four governed the same Kingdom▪ But either willingly, or forced thereto by a faction of the Nobility which refused to be ruled by a woman, retired to a quiet Religious life, as hath before been declared. XVIII. CHAP. A. D. 700. XVIII. C. 1. The death of Saint Trumwin Bishop of the Picts. 2. Also of S. Baru● a Hermit. 3. etc. And of S. Hildelida Abbess. 1. IN the year of Grace seven hundred is recorded the death of S. Trumwin B. of the Picts: A. D. 700 who in the revolt of that Nation from the Northumber's was driven from thence & retired to the Monastery of Religious Virgins at Streneshalck, where he lived fifteen years with some few companions in Monastical rigour, both to the good of his own soul, and the benefit of many other, and was with due honour buried there in the Church of S. Peter. Many centuries of years after, his Sacred Body was found and translated to a more honourable place, together with the Bodies of several other Saints reposing there Concerning which William of Malmsbury thus writes, Malmsb. de Pont. l. 3. At Streneshalck, now called Whitby, in the Qu●re of the Church belonging t● Religious Virgins, which is famous for the Monuments of Holy Bishops and glorious Kings, the industry of certain devout men hath, as it were, restored to life the slumbering ashes of several persons: For not long since there were found and translated to a more eminent place the Bodies of many Saints, particularly of S. Trumwin Bishop of the Picts, Martyr. Aug 10. Feb. etc. His name is commemorated among Saints in our martyrologue on the tenth of February. 2. The same year likewise is assigned to the death of S. Baruck a Hermit, whose me●mory is celebrated in the Province of the Silureses and region of Glamorgan. He lies buried in the Isle of Barry, which took its name from him: Concerning which we read this testimony in Camden, Camd. in ●●lar. The most outward Isle there is called Barry, from Baruck a Holy man there buried: Who as he gave his Name to the Island, so did the Island give a Surname to the Lords of it: For the Noble family of the Viscounts of Barry in Ireland received their original from thence. In our martyrologue this Holy Heremit Baruck is said to have sprung from the Noble Blood of the Britain's, and that entering into a solitary strict course of life, he at this time attained to a life immortal. 3. We will conclude this year, which concludes the seaventh Century of our History, with celebrating the Memory of S. Hildelida, who in the Monastery of Berking built by S. Erconwald for his Sister Edilburga, Bed. l. 4. c. 10 as Saint Beda testifies, succeeded her in the Office of Abbess, and for the space of twenty four years governed the same in a constant observance of Regular Discipline, withal carefully providing all things necessary for the subsistence of the Religious Virgins. She by reason of the straitness of the place in which the Monastery was built, A. D. 701 thought fit to take up the Bodies of several Holy persons of both Sexes there buried, and to translate them all to one place in the Church dedicated to our Blessed Lady: At which time Almighty God gave testimony to their Sanctity by a glorious light from heaven shining on them, by a wonderful delightful odour, and many other miraculous signs, as may be read in the Book relating the same, out of which we have excerpted these particulars. Ap. Capgrav in Hildelida. 4. The Author of her Life in Capgrave affirms that this Holy Abbess S. Hildelida was replenished with Divine Charity, insomuch as both by instructions and actions she became a pattern and Teacher of all virtues in watchings, abstinence, benignity, clemency, and every other virtue becoming her profession: She was careful that her Religious Subjects should want nothing necessary for their souls or bodies, so showing herself unblameable both before God and men. Mart. Angl. 22. Decemb. 5. And as in her life she was a singular Example of Piety to others, so after her Death, which is consigned to the two and twentieth of December in this year, She deserved veneration and praise from all posterity: For thus testifies the same Author, The Blessed Virgin Hildelitha is glorified by many glorious Saints: Ibid. For her Memory is celebrated not only by S. Dunstan, S. Ethelwold and S. Elphegus, but her Sanctity is also renowned by many Ancient Saints before them. To her did Saint Aldelm as yet an Abbot dedicate his Book inscribed Of Virginity, in the preface of which he highly exalts her virtues and piety. XIX. CH. XIX. CHAP. 1.2. etc. Of Offa the pious King of the East-Saxons. 1. IN the year following Offa the pious King of the East-Saxons began his Reign, eight years before this King Sebb● had relinquished the Court for a solitary retirement, A. D. 701. and exchanged his Royal Purple into an humble course Religious Habit. To whom succeeded in that Kingdom his Sons Sighard and Seofrid jointly reigning: and as they were associated in receiving the Crown; so were they likewise in quitting it in the beginning of this Century: Whether it was by death, or by a voluntary Secession after their Father's example, is uncertain. But certain it is that in this year Offa by full right succeeded in the Kingdom: and within a few years by an hereditary piety grew weary of worldly pomps; as shall be showed. He was the Son of Sigher, who a good while before this administered the Kingdom together with King Sebbe. 3. King Offa at his coming to the Crown was a youth of a beautiful aspect, Malmsb. de Pont. l. 4. and cheerful disposition; he was of a florid age, and tenderly beloved by his Subjects, saith William of Malmsbuay. Yet in this scarce ripe age he had a soul mature for piety▪ A. D. 702 insomuch as he entered into an inward debate whether he should expose himself to the anxiety of worldly cares and tempests wherewith, being exalted so high, he was in danger to be disquitted; if not overthrown, and to the enticing snares of sensual pleasures from which a Kingly state without almost a miraculous Grace can seldone be secure; or after his Predecessors example, at once break through all temporal impediments, and give himself wholly to God in expectation of a far more glorious and eternal Kingdom. 4. Such a debate and irresolution argued in so tender an age a solid piety: and though his inward strength was not sufficient then to conquer the world so far as to forsake it; yet it was not the love of sensual contentments, ambition or secular Pride which induced him not to reject a Crown, but a Hope that virtue and piety even with a Crown would be acceptable to God and rewarded by him. He might likewise esteem it an argument of a more courageous mind in the midst of pleasures to preserve himself from the infection of them, then entirely to exclude them. 5. Being thus resolved, his next care was to find an associate in his Throne: for which purpose he demanded for his Wife Kineswida the daughter of Penda formerly King of the Mercians, and sister to the present King Ethelred and the Holy Abbess Kineburga. King Ethelred without demanding his Sister's consent, readily promised her: But how she, having in resolution consecrated her Virginity to God, resisted, and by the power of her Prayers obtained the execution of her pious and chaste resolution, hath been already declared. And how her Example induced King Offa courageously to imitate her shall in due place be showed. XX. CHAP. XX. CHAM 1.2. etc. S. Wilfrid called before an English Synod: and injuriously treated. 1. IN the year of Grace seven hundred and two Pope Sergius dying, A. D. 702. there succeeded him in the Apostolic Chair john the sixth of that name, elected the year before. He was by Nation a Grecian: which was a proof of the consent of the Eastern and Western Churches in the same Faith, since without any distinction of Nations or partiality the Supreme Bishop of God's Church was thus chosen. 2. Under this Pope john the cause of Saint Wilfrid was again ventilated, and at last determined. He had lived a banished man from his See of York now eleven years: and though Pope Sergius had decreed his restitution, yet Alfrid King of the Northumber's & Brithwald Archbishop of Canterbury by delays and excuses suspended the execution of the Pope's commands. But now pretending a show of piety, they assembled a Synod, to which they summoned S. Wilfrid, and endeavoured with a fraudulent show of kindness to entangle him, whom they had expelled by violence. S. Wilfrid being secure in his own innocence, and not suspecting any deceit, presented himself to the Council. The proceedings of which Council, and constant behaviour of S. Wilfrid therein are thus described by William of Malmsbury: Malmsb de Pont. l 3. [3. When Sexulf Bishop of Lichfeild in the Kingdom of the Mercians was dead, saith he, S. Wilfrid governed that Bishopric, being both tenderly loved and cordially reverenced by all the inhabitants of that Province. In the mean time Alfrid King of the Northumber's and Brithwald Successor to S. Theodore Archbishop of Canterbury complotted many designs to his prejudice. At last it was resolved by them both that a Synod should be assembled, and that under a pretended desire of Peace S. Wilfrid should be called to it, and there either by fair words induced to a compliance with their wills, or in case of his resistance, oppressed by violence. The Holy Bishop unskilful in guiles, and who measured other men's minds by the sincerity and uprightness of his own, went to the Synod. But there he found far other usage than he expected. For at first they set upon him with reproachful speeches, and false accusations and when they had wearied him with those, at last they proposed to him this Question, Whether he would obey the Decrees of the late Archbishop Theodore? He perceiving their malignity, defeated their design with a subtle answer▪ saying, That he would willingly obey all such Definitions of Theodore, as were agreeable to the Holy Canons. Having answered thus, he in a long discourse confidently and truly inveighed against them, for that they who for the space of two and twenty years had despised the precepts of three Popes, Agathon, Benedict and Sergius, did now make choice of such Decrees of the Archbishop Theodore as had been made in a time of trouble and dissension: and when he had said this, he was silent. 4. When the King had heard S. Wilfrid thus justifying the equity of his cause, he was not able to endure it longer, but broke forth into a speech misbecoming his Majesty: Id. ib. insomuch as he said to the Archbishop, If such be your Will, most Reverend Father, I will oppress him by violence. Id. ib. But the Bishops there present would not consent to such injustice. Yea even his enemies did not approve, that a Bishop of so high esteem and renown, and one who out of a confidence in their justice was come to the Synod, should suffer a manifest oppression. Besides, though they could have been content that he should have been obliged to quit his Bishopric yet they would not suffer the Authority of the Apostolic See to be directly violated by the King. Id. ib. 5. Hereupon, saith the same Author, the Bishops thought fit to proceed another way. Therefore they began to set upon him with persuasions, that since for his cause such frequent dissensions had happened in God's Church, he would willingly and of his own accord give up his Bishopric and possessions, and confirm such a renunciation by Writing. They added, that this would highly recommended his fame, and be a great accumulation to his glory, if he would rather choose to end his days in peace as a private man, then for a Bishopric to move storms of sedition either by himself or others in his behalf. 6. The Holy Bishop easily perceived how their design was to entangle him, and therefore answered, them, That nothing could be more dishonourable and infamous, then that a man should condemn himself with his own tongue. He then put them in mind, That he was the first man who having cast out the Scots had taught the Churches of the Northumber's the true Canonical way of observing Easter: That he had brought among them the Ecclesiastical Song by way of Antiphons'; That he had commanded the Rule of the most Holy Patriarch S. Benedict to be observed by all the Monks of that Province: and for all these merits and benefits his only reward must be, that he an old man, and a Bishop of seaventy years of age should be compelled to condemn himself by his own Writing. But he would have them know, he would never be induced to do that which would bring to himself shame, to those who were under him a calamity, and to all damage. Therefore he once more appealed to the See Apostolic to which he challenged any of his accusers to repair.] 7. When S. Wilfrid had thus appealed, the Synod was presently dissolved: for the matter being referred to the Supreme Tribunal of the Church, the Bishops could make no decrees about it. Neither would King Alfrid any longer interpose his Regal and Civil authority in a cause depending between Ecclesiastical persons. Every one therefore went to his own place. And Saint Wilfrid returned to the Mercians, to prepare for his voyage once more in his old age to Rome. A. D. 703. XXI. CH. XXI. CHAP. i. 2. etc. The death of S. Benedict Biscop: and summ●● of his Gests. 1. ONE whole year was passed before S. Wilfrid arrived at Rome, at least before he debated his cause with his adversaries sent thither by Archbishop Brithwald: A. D. 703. In which year S. Benedict Biscop Abbot and founder of two famous Monasteries of Wiremouth and Girwy dedicated to the honour of the two Chief Apostles S. Peter and S. Paul, died. Whole Gests have been already from S. Beda related, containing his wonderful zeal for the regulating Monastical Discipline according to the Institut of our Holy Patriarch S. Benedict, his frequent and unwearied travels to Rome for procuring Books, Vestments, Sacred Pictures and other Ornaments of his Monasteries, his prudence in uniting and governing the said Monasteries, and in choosing other Superiors to assist him being present, and to govern in his absence, with all other virtues becoming one who professed Perfection, and through his whole life made good that Profession. 2. Neither ought it to be accounted among the least benefits conferred by him upon his Order, 〈…〉. de S. Be●●d. Biscop. that he obtained from the Apostolic See a Brief of Privileges by which, saith Saint Beda, the liberty of the said Monasteries and Religious men living there was secured from all incursions and invasions of externs, their Temporal possessions defended, and all disturbance of peace prevented. 3. In consideration of these great obligations received from him, the Congregation of English Benedictins lately restored, or rather continued by the See Apostolic in their ancient Liberties and Rights, have deservedly entitled him their Patron: and particularly inasmuch as he so strictly united the two forementiond Monasteries, that they not only professed the substance of the same Benedictin Rule, but all the same circumstantial observances, giving thereby such a form of Union as was imitated through all other Provinces in Europe, to the notable advancement of Piety and Uniformity in their holy Discipline. 4. It is wonderful to consider how great and universal a benefit accrued to all the Churches of Britain by the zeal of this Holy Abbot: for as long as those Regular Observances instituted, or renewed by him, continued, Heresy could have no access into our Island: But those being dissolved, this our land formerly watered with showers of Divine Grace from heaven, and made a Paradise of God (as Bar●nius observes) was presently turned (in falsuginem) into a brackish salt barrenness, by the malice of its inhabitants. 5. Not our English martyrologue only, but the Roman also celebrates his Memory on the day before the Ides of january, Martyrolog. Rom. & Angl. 12. jan. as an alumnus of that Church, A. D. 704 where he first embraced a Monastical Profession, and had his former name of Biscop changed into Benedict. XXII. CHAP. XXII. CHANGED 1.2. etc. S. Wilfrids' cause again judged at Rome: to his advantage. 8. etc. His miraculous recovery from a sickness in France. 1. SAint Wilfrid arriving at Rome the year following, A. D. 704. expected awhile his accusers: who being also come, they presented their state of the present Controversy in Epistles sent by Archbishop Brithwald & other Bishops of Britain to Pope john: and S. Wilfrid declared his cause in a Petition or Memorial which he humbly offered to the same Pope. 2. The sum of which Petition, extant in William of Malmsbury, Malmsb. de Pont. l. 3. is this: He first showed how he had been obliged to appeal to the See Apostolic for justice against the Usurpers of his Bishopric, Monasteries and other possessions contrary to the Decrees of the late Holy Popes Agathon and Sergius: Which Decrees he humbly desired the present Pope to confirm: yet withal professing that he was ready to suffer the severity of Ecclesiastical Canons, in case he could not disprove any accusations laid against him. Moreover he humbly requested that letters in his behalf might be written from the See Apostolic to Ethelred King of the Mercians desiring him to protect in peace all the Monasteries in his Kingdom: and moreover to Alfrid King of the Northumber's, requiring a restitution of all that belonged to him: Or in case that he might not be suffered to enjoy his Bishopric of York, he besought the Pope to take care that a fitting person might be ordained there. But as for the two Monasterses founded by him at Rippon (Ripis Hagulstaniae) in that Province, he would by no means quit his right to them. These things being granted, he concluding protested all due obedience to such Decrees of Archbishop Brithwald, as were not contrary to to those of the Pope's Predecessors. 3. This Petition being read, his Accusers were commanded to show what they could allege against it. Id. ibid. The principal thing that they insisted on was this, That he was guilty of a capital crime, having publicly and contumaciously said in a Synod assembled in Britain, that he would not obey the Decrees of Archbishop Brithwald. As touching this accusation, the Holy Bishop standing in the midst of the assembled cleared himself saying, That it was not true that he had answered so indefinitely but only that he would not obey such Decrees as were contrary to the Ecclesiastical Canons: Now nothing is more contrary to them, then that a Bishop should be compelled to depose himself, no crime being laid to his charge. 4. This Answer so simple, easy and allowable was by the Romans received with joyful applause: and his Accusers being unable to disprove it were commanded to return home, the Roman Bishops telling them, That though by the Canons it was ordered, that an accuser▪ failing in the proof of the first point of his charge, should not be admitted to make good the rest, yet for the reverence they bore to the Arch bishop Brithwald, they would not forbear to discuss all their allegations in order. And so in effect they did, insomuch as for the space of four months' seaventy assemblies of Bishops we made chiefly about this Controversy: the end of which was glorious to S. Wilfrid, and ignominious to his accusers: for the Romans exceedingly admired their impudence, and his eloquence who without any study, only by the help of God and his own innocence, with the first moving of his lips dissipated and broke asunder like cobwebs, all th●ir objections and accusations. But especially the Roman Bishops condemned the bold rashness of those English pleaders, in that being lay-men all of them, except one, who was a Deacon, they presumed to accuse a Venerable Prelate seaventy years old, whose Eloquence flowed like a torrent. Therefore discoursing a long time among themselves in the Greek tongue, at last turning themselves to the Plaintives & Defendant, they in Latin pronounced. That the English Messengers deserved prison, and that he who sent them was unwise: on the other side they declared S. Wilfrid innocent of any crime whatsoever. 5 I would here add (says the same Author) how great an advantage came to his cause by the reading of the Acts of the Synod assembled formerly by Pope Agathon: And after by a miracle happening to him in his return from Rome homeward at Meaux a City of France, Eastward from Paris, where falling greivously sick▪ he was restored to health in an Angelical Vision: but that the Venerable Historian Beda, who for the sobriety of his stile deserves credit, has already recorded it. For my design is briefly to relate such particulars as have been omitted by him. 6. These two passages pretermitted by William of Malmsbury we will here adjoin out of S. Beda: Who as touching the former thus writes: One thing there was which brought great advantage to the clearing of S. Wilfrid, which was the reading of the Synod of Pope Agathon of blessed memory: For when by command of Pope john the Acts of that Synod came to be read before a great multitude of Nobles and other inferior people, and that the Reader was come to that passage before related, to wit, Wilfr●d the pious Bishop of York appealing to the See Apostolic, was by full authority of this Synod declared innocent and absolved from all matters laid to his charge, certain or uncertain, etc. an astonishment seized on all the hearers, and they began to ask one another, Who that Bishop Wilfrid was? A. D. 705. Then Boniface one of the Pope's counsellors and several others who had seen him at Rome in the days of Pope Agathon, said, That this was the same Wilfrid now again come to Rome with his accusers to be judged by the See Apostolic. At his former coming, said they, his cause was fully heard, and the allegations on both sides eyamined, and in the end he was by Pope Agathon of blessed memory pronounced to have been unjustly expelled from his Bischoprick: Moreover he was entertained by the said Holy Pope with so much honour, that he assigned him a place in a Synod of Bishops, as being a man of incorrupt Faith and probity. When these things were heard, the whole Synod together with the Pope pronounced, That a man of such authority, who for the space of forty years had worthily administered the Episcopal Charge, could not with any justice be condemned, but aught to be dismissed with honour, as innocent and free from all crimes falsely imputed to him. 7 Now before we add the other passage for which we are referred to S. Beda, touching the Miracle happening to S. Wilfrid in his voyage back towards Britain, we will insert out of William of Malmsbury what befell S. Wilfrid before he quitted Rome: Although, saith he, the Holy Bishop had clearly obtained his cause, yet he made it his earnest suit that he might be permitted to remain the short time he had to live, at Rome, that so he might breathe forth his decaying Spirit at the feet of his Holiness. But Pope john would not yield to his pious request, giving this reason, That such a man as he was necessary to the English church and Kingdom: and therefore he enjoind him to employ the remainder of his age in procuring the commodity of his own country & not spend it unproffitably in a foreign air. 8. S. Wilfrid having been thus honourably dismissed from Rome, in his way through France the Miracle befell him thus related by S. Beda: Bed. 〈◊〉 sup▪ Whilst he was travelling through France an infirmity suddenly seized on him, which daily increasing brought him to that extremity that he could not so much as ride on horseback, but by his servants was carried in a hand-litter. In this manner he was brought to Meaux (Meldum) a City of France, where four days and nights together he lay as one dead, and a faint breathing, scarce perceptible, showed only that he was yet alive. Thus long continuing without meat or drink, without speaking or hearing any thing spoken, at last about daybreak on the fifth day, he awaked as from a deep sleep, and sat up in his bed. Then opening his eyes he saw about him his Brethren singing Psalms and weeping: And sighing a little he demanded where Acca the Priest was. Presently therefore he was called for, and seeing the Holy Bishop pretty well recovered and able to speak, he kneeled down, and the other Brethren with him, and gave thanks to God for so great a blessing. 9 After this they sat down together, and entered into discourse concerning the terror of Divine judgements: A. D. 704. which discourse having continued awhile, the Holy Bishop commanded all the rest to leave the room except Acca, to whom directing his countenance and speech, he said, A terrible Vision lately happened to me which I intent to discover to thee, but which thou must conceal till I see how it shall please God to dispose of me. There stood before me a certain person in a glorious shining vestment, who said he was the Archangel Michael, and that he was sent to recall me from death. For, said he, our Lord moved by the Prayers and tears of thy Brethren and Disciples, and by the Intercession of his most Blessed Virgin Mother, has given thee life. Therefore I assure thee that thou shalt for the present recover of this sickness: but be prepared, for four years hence I will visit thee. Thou shalt arrive safe in thy native country, and there receive the greatest part of thy possessions, and conclude thy life in great tranquillity. 10. The event showed this Vision to have been no illusion: for presently the Holy Bishop perfectly recovered his health to the great joy of all, who gave humble thanks to God for it, And not long after renewing his journey, he came safe into Britain. But because he arrived not there till the year following, we will here interpose a Narration of the great changes happening in this Island in the mean time, which gave a new course to the Holy Bishop's affairs. XXIII. C. XXIII. CHAP. 1.2. Ethelred King of the Mercians becomes a Monk. 3. He found'st certain Monasteries. 4. Co●nred succeeds in the Kingdom. 5.6. Munificence of King Ina: And of Bugga a Princess, to Glastonbury, etc. 1. SAint Wilfrid among other requests to Pope john, had desired him to write Letters in his favour to Ethelred King of the Mercians, Huntingd. l. 4. which he also did accordingly. But in the Holy Bishop's absence King Ethelred having been visited with the Grace and mercy of the Omnipotent, was become a Monk, saith Henry of Huntingdon. And this change all our other ancient Historians attribute to his piety and contempt of worldly glory. Whereas certain Modern Protestant Writers, not trained up in the School of God's Spirit do without any ground from Antiquity affirm, That King Ethelred being touched with remorse of his crimes, and a terror in conscience for having usurped the Kingdom, was moved to build a Monastery, and to enter himself into it, after he had held the Kingdom full thirty years. 2. As touching the place where this devout King undertook a Monastical Profession, S. Beda thus writes, There is in the Province of Lindissi (or Lincolnshire) a Noble Monastery named Beardanam, which was much affected and honoured by Offrida Queen of the Mercians, as likewise by her husband Ethelred. 3. The same King before he forsook the world had founded several other Monasteries: one whereof he bestowed upon Egwin afterward Bishop of Worcester, of which himself makes mention thus, Being in the prime of my age in the days of Ethelred King of the Mercians, I made my humble request to him, that he would vouchsafe to bestow on me an ancient Monastery called Fled●nburch: which he with great kindness granted me. It was seated in the Province of Worcester, near to the River Avon, & is at this day called Flatbury, a place which, saith Camden, in the Primitive Church of the English was inhabited by Religious men. Camden in Worcestershire. The same Author likewise ascribes to this King Ethelred the founding of the famous Monastery of Evesham, concerning which we shall treat more largely e'er long. 4. The Successor to King Ethelred in the Kingdom of the Mercians was Coënred or Kenrea son to his Brother Wulfere, Pol. Viogil. Malmsb. de Reg. l. 2. c 4 who diligently imitated all his virtues for as his Predecessor had done, he passed his life in great sincerity of manners, being eminent for his piety to God, and justice in administering his Kingdom Thus writes Polydore Virgil, and William of Malmsbury. And as he lived, so likewise ended he his life according to his example: for he built many Monasteries, and after a few years embraced also a Monastical Life. 5 Piety and munificence to God's Church was the ordinary employment & business of the Kings of this age: Idem ibid. For Ina also King of the Westsaxons by the Counsel of S. Aldelm re-instated the ancient Monastery of Glastenbury in all possessions and privileges which by reason of former troubles had been taken from it, and settled the Monks in good order under the government of their Abbot Hemgesil. And the said Abbot dying this year, he gave to his Successaur Berwald several Lordship's mentioned in his Grant preserved by the said Author: and the Tabernacles, and other Vessels of gold and silver given by the said King to that Monastery are of a value almost incredible. Also at the same time Bugga the daughter of Kentwin formerly King of the Westsaxons seemed to contend with King Ina in adorning this famous Church and Monastery for as Alcuin in his Po●m recounts she built there a Chapel in which were twelve sumptuous Altars shining with gold and silver, and consecrated to the twelve Apostles This she did for the refreshment of her Father's soul, who was there buried. 6. The same King Ina moreover built a Church in Somersetshire at a Town anciently called Theorodunum, G●dvvin in Catalogue. and vulgarly Tiddington▪ but afterwards for the abundance of springs named Welles: To which he added a College for Ecclesiastical persons to live sequestered from the world in devotion. The Church he dedicated to God & the Apostle S. Andrew: ●amd. in Somerset. which shortly after, A. D. 705 saith Camden, was by Princes and Noble men enriched with large revenues. It grew in succeeding times into an Episcopal See: and Athelm is by Bishop Godwin reckoned the first Bishop of Welles in the year of Grace nine hundred and five. So that Polydore Virgil was mistaken in saying, that King Ina erected it into a Bishopric. XXVI. C. XXIV. CHAP. 1. 2. etc. Saint Wilfrid returns with the Pope's Letters: which are neglected by King Alfrid. 8.9. who shortly after dies. A. D. 705 1. IN the year of Grace seven hundred and five Saint Wilfrid arrived in Britain, bringing with him Letters and Messengers likewise from the Pope to the two Kings Ethelred and Alfrid, giving them account of what had lately passed at Rome in debating the Controversy. What the success was William of Malmsbury thus relates: Malmsb. de Pont. l. 3. [2. Saint Wilfrid, says he, presently after his return presented the Letters from the See Apostolic to Ethelred late King of the Mercians, now a Monk: Which he received in an humble posture, kneeling. And having read them, he with little difficulty obtained from Kenred Son of Wulfere whom he had made his Successor in the Kingdom, an order that they should be obeyed. For Kenred was a Prince replenished with the fear of God, a good proof whereof he gave to the world by a voluntary renouncing his Kingly authority four years after, and embracing a Monastical Profession. In like manner Brithwald Archbishop of Canterbury showed himself as earnest to enter into brotherly concord with Saint Wilfrid. Some say he was affrighted thereto by the Pope's Messengers who denounced to him his condemnation from the See Apostolic, altough S. Wilfrid interposing hindered the pronouncing Sentence. 3. Only Alfrith King of the Northumhers still persisted in his obstinacy and resistance. For when Messengers directed from Saint Wilfrid came to him, at first he gave them a mild answer: But afterward being, as is believed, depraved by the suggestions of certain malignant persons about him, favoured by him much to his dishonour, when the Messengers again presented themselves to him on the day appointed, he sent them away with sad hearts by pronouncing this his determinate Sentence, That for the persons of the Messengers, for the gravity of their lives and vene●ablenes for their age, he honoured them as parents: But as touching the subject of their message, he utterly refused compliance with it, since it was against all reason that upon any Letters, perhaps surreptitiously obtained, from the See Apostolic, a man who had been twice condemned by a national Synod of the English, should be restored to his dignity and Communion. 4. Having made frequent mention of these Letters of Poope john, inasmuch as they afford great light to Saint Wilfrids' cause, we will bear set down the tenor of them from William of Malmsbury, by whom they are recorded. They are inscribed, To the most eminent Lords, Ethelred King of the Mercians, and Alfrid King of the Deiri and Bernicians. 5. We do much rejoice he●●ing the report of the increase of your Religious devotion through God's Grace cooperating, and seeing the fervour of your Faith, which, God illuminating your minds, ye at first received by the preaching of the Prince of Apostle, and do still constantly retain. And I would to God that this our joy might be enlarged by the good behaviour of many among you. But the incurable dissension of some Spirits there does much disquiet our minds: Which dissension we are obliged to censure and correct, lest instead of being observers, we be found transgressors of Apostolic Precepts. 6. For it is now a good while since that Bishop Wilfrid in the time of Pope Agathon of Blessed Memory appealed in a certain cause of his to this See: His accusers also sent from Theodore Archbishop of Canterbury and from Hilda an Abbess of Religious memory, came hither. Whereupon Bishops from several places were assembled in this City, who examined the matter diligently and canonically, and after Examination pronounced Sentence: Which Sentence the Popes his Successors and my Predecessors have confirmed. And the Archbishop Theodore never contradicted the said Sentence, nor sent afterward any more accusations against him. Moreover now of late more accusations having been sent against the same Wilfrid, we took order that they should be examined in a Synod of Reverend Bishops, together with his respective Answers and defence, which Examination continued many days together, both from Epistles ancient and modern touching that cause, and verbal allegations made by such persons as were present. So that all hath been done in the cause that can be performed in the absence of the principal accusers: who in case they approve not the Sentence here given, must repair in presence hither. 7 Wherefore we do hereby admonish our Brother Archbishop Brithwald, that together with Wilfrid he convoke a Synod commanding Bosa and john to repair to the same: There let him hear and consider what the parties can say, and what proofs can be made on either side: Which being done, if he can determine the cause, he will do a thing very acceptable to us. But in case he cannot, let him then admonish both parties to have recourse in person hither, where the cause hitherto depending may be finally decided by a greater Council. And let those who shall neglect to come hither, know that they shall be ipso facto suspended, and neither here nor there esteemed legal Bishops. As for your Royal Highness, be pleased to afford your assistance that the Orders which with Christ's help we have herein given, may come to effect. And whosoever, of what condition soever, shall presumptuously contemn our authority, he shall not remain without God's punishment, nor escape without his harm and danger from the spiritual bonds in which he is tied.] 8. This was the tenor of the Pope's Letters: which were contemned by King Alfrid alone: who notwithstanding presently after found that the denunciation of Divine judgement in the end of them was not in vain: For he lived but a little while after as the same Author relates, Id. ibid. saying, Assoon as the Messengers were departed he was assaulted by a very sharp disease which shortly brought him to his end. But then the bitterness of his torments awaked reason, which had slumbered a long time in the King's mind, and according to the Prophets saying, Vexation gave him understanding. For perceiving that this punishment had deservedly come upon him for his disobedience, he promised to make a reparation of his fault to Wilfrid, if he could be brought to his presence before his death. And the same he continued to promise as long as he had use of his tongue: withal adjuring his Successor to perform the same, in case himself could not do it. Thus he repented too late his contempt of the Letters sent from the See Apostolic the comminations of which he could not avoid. 9 Thus died this worthy King Alfrid, who for the space of nineteen years had governed his Kingdom in great justice and peace, and against whom we read not any accusation or charge of any other crime, but this his pertinacious persecution of this Holy Bishop. Whosoever he was that inserted him in our martyrologue on the twelfth of March by the Title of a Monk in the Monastery of Mailros, was surely mistaken, since neither S. Beda, who lived at the same time near the place, nor any of our Ancient Historians mention any such thing. And Florilegus expressly says that he died at Driffeld seated on the River Hull in Yorkshire which Camden calls the village of Alfrid the most learned King of the Northumber's, wherein his Monument is extant. XXV. CHAP. XXV. CH. 1.2. etc. S. Wilfrid in a Synod in Britain restored to his Rights: The testimony of the Holy Royal Virgin Elfleda, etc. in his behalf. 1. WE are now approaching towards an end of the long continued troubles of this illustrious Bishop Saint Wilfrid. Whose restitution though it found some delay and opposition after the death of King Alfrid, yet by a Synod shortly after assembled in the Province of the Northumber's, it was fully effected The manner and progress whereof is thus declared by the same Author: 2. When King Alfrid was dead, a certain Noble man named Edulf, Malmsb de Reg. l. 3. who had a design to usurp the Kingdom, vomited likewise forth his malicious fury against Saint Wilfrid, as if he had been by oath engaged in the frenzy of King Alfrid. For when the Holy Bishop, call to mind that the same Edulf had professed friendship formerly to him, thought it expedient to go to him, the senseless man fell into such a passion, that he commanded him presently to depart his Kingdom, and gave order that all his goods should be confiscated, and himself cast out thence. But two months after, the Tyrant loft both his Kingdom and life: and the Nobility restored to the Throne Osred the Son of Alfrid. 3 Now among the Nobles of that Kingdom the highest both in authority and fidelity was one named Berthfrid. Him did Brithwald Archbishop of Canterbury admonish to cause a Synod to be assembled in that Kingdom for determining the cause of Saint Wilfrid: whereto he consented. And in the said Synod, to the end that controversy might have a peaceable end, it was ordered, according to the precepts contained in the Pope's Letters, that a choice should be offered to the Bishops who were parties against Saint Wilfrid, that either they should resign to him his Episcopal See, or repair presently to Rome, there to justify the cause of their refusal: And whosoever would not accept of this choice, should be excommunicated. 4. S. Beda notes the particular place where this Synod me●t, Bed. l. 5 c. 20. saying it was near the River Nid, which gives a name to the Province of Nidds-dale, now belonging to the Kingdom of Scotland, but anciently within the Dominion of the Northumber's. At this Synod were present Archbishop Brithwald with S. Wilfrid, likewise Bosa Bishop of York, and john of Hagulstad. There came thither also the Royal Virgin and Abbess of Streneshalck Elfleda Sister to King Alfrid, whose testimony was of great moment for ending the controversy. For thus writes William of Malmsbury: 5. Whilst the cause of S. Wilfrid was agitating in the Synod, Malmsb. ib. and the Bishops according to their former manner contradicted his pretensions, the Holy Virgin Elfleda Sister to the late King Alfrid, and Abbess of Streneshalck after S. Hilda put an end to the business, Saying, Let these tedious discourses little to the purpose cease: Here do I produce the last Will of my Brother, at the making whereof myself was present, by which he declares that if God restored him his health he would without delay observe and execute the commands of the See Apostolic: or if death kindred him, he would oblige his heir and successor thereto. 6. After the Holy Virgin had spoke thus, Berthfrid immediately added these words, My sentence is that we ought to obey the Pope's commands, especially considering that our obligation thereto ●● strengthened by our late Kings will, and the solemn promise also which we ourselves made in our necessity: for when after his death we were besieged in the City of Bedda-burgh, and that the enemies enclosing us used their utmost endeavour to break into the Town, in this extremity and danger we made a Vow to God, that if we might escape, we would fulfil the commands of the See Apostolic. We had scarce ended this Vow, but presently the whole Province submitted itself to us, and every one strove who should prevent the other in running to our assistance. The Royal youth Osred was acknowledged King, the Enemy was defeated and the usurping Tyrant slain. To conclude it is our young Kings will also that the Venerable Bishop Wilfrid be restored. Now Berthfrid had no sooner spoke thus, but immediately all clouds of dissension were dissipated, and a lightsome calmness of peace succeeded. All the Bishops hastened to embrace one another, and passed the remainder of their lives in amity and concord. 7 The result of the Synod was, That Saint Wilfrid should be re-instated in all the dignities and possessions formerly belonging to him. Notwithstanding Bosa, who had been Bishop of York, dying presently after this Synod, S. Wilfrid permitted john to remove to York, and himself being now very old, contented himself with the See of Hagulstad (or Hexham) and his own Monasteries. 8. Thus at last ended all the troubles of this Holy Bishop Wilfrid: Which were the more heavy to him, in that all his persecutors were persons of virtuous holy lives. The consideration whereof gave occasion to the Historian to make this complaint: Id. ib. It is hence manifest how great the misery is wherein human Nature is involved, inasmuch as those men and women whose sanctity is much celebrated by Antiquity, such were Theodore, Brithwald, john, Bosa and likewise the Holy Abbess Hilda, they all with utmost violence persecuted S. Wilfrid, a Bishop most highly favoured by Almighty God. Particularly as touching Bosa he is styled by S. Beda, a most holy Prelate and beloved by God: and his Name is commemorated among God's Saints in our martyrologue on the ninth of March: Bed. l. 5. c. 31. Marty. Ang. 9 Mart. though his death, happening this year, is assigned to the year of Grace seven hundred. THE ONE AND TWENTIETH BOOK. OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAPTER. 1.2. etc. S. Hedda Bishop of the Westsaxons dying, his S●e is divided into two: Winchester, of which Saint Daniel is made Bishop: and Shirborn: of which S. Aldelm. 1. THE same year in which debates were so happily ended in the Northern part of Britain, A. D. 705. Hedda Bishop of Winchester dye●: concerning whom thus writes S. Beda, In the beginning of the Reign of Osred King of the Northumber's, Heddi Bishop of the Westsaxons departed this world to eternal felicity. Id. For he was a good and just man, and was enabled to discharge his Episcopal function in governing and teaching rather by the light proceeding from Charity and the love of virtue deeply imprinted in his heart, then by reading of Books. In a word, the most Reverend Prelate Pechthelm, who then was a Deacon and Monk in the Monastery of S. Aldelm his successor, was wont to relate how in the place where the holy Bishop Heddi was buried, many miracles were wrought by his merits and intercession: and that the inhabitants of that Province were accustomed to take dust from thence, which they put into water, and either therewith sprinkled or gave it to drink to such as were sick, either men or beasts, and thereby conferred health on them. By means of which frequent taking away the dust, a trench of no small depth and largeness was made in the place. Mart. Angl. 7. jul. His name therefore is deservedly commemorated in our martyrologue and the Roman likewise among the Saints on the Nones of july. 2. S. Hedda being dead, the Bishopric of that Province, Id. ib. saith the same Author, was divided into two Dioceses: one whereof was given to Daniel, who governs the same to this day (that is, to the year of Grace seven hundred thirty one, in which S. Beda concluded his History:) and the other to S. Aldelm, who worthily administered the same the space of four years. Both these men were eminently skilful in Ecclesiastical affairs and in the doctrine of Holy Scriptures. 3. S. Beda does not mention the name of the Episcopal See assigned to Daniel: but other Authors do generally agree that it was Winchester, which he governed forty years. As for S. Aldelm, the Seat of his Bishopric was Shirburn in the Province of the Durotriges, or Dorsetshire: in which a few of his Successors continued: till the Episcopal See was afterward translated to Sarun or Salisbury. 4. These were two Prelates of eminent learning, and illustrious stars of the West-Saxon Kingdom. As touching Daniel, we shall show hereafter how S. Boniface the glorious Apostle of the Germans frequently consulted him in difficulties occurring about the discharge of that sublime office. Hence it is that Bishop Godwin gives this Character of him, Daniel was a man excellently learned, Godw. in Cat. ep W●nt. and wrote many volumes, amongst others these following: Of the affairs of the Province of the South-Saxons. Of the Life of the Holy Bishop Cedda. Of the affairs of the Isle of Wight. All which are now lost. 5. As for S. Aldelm, he was from his youth bred up in learning and piety by S. Ma●dulf a Scottish Hermi●, from whom the famous Monastery of Malmsbury received its name, for many devout persons moved with the fame of his Sanctity had recourse to him in that solitude, by whom they were coenobitically governed: and a Monastery was there erected by Kenwalch King of the Westsaxons. In the year six hundred and seaventy S Maidulfus dying, Saint Aldelm succeeded Abbot in his place. And five years after, the said Monastery was endowed by the liberality of Leutherius Bishop of the Westsaxons upon the suggestion of S. Aldelm: For before that time the Monks lived there only upon courtesy. Thirteen years after he attended King Cedwalla to Rome, where he obtained from Pope Sergius a Brief of Privileges and immunities to his Abbey. How in the year of Grace six hundred ninety two he was appointed by a Synod to write to a certain Prince of Cornwall called Geruntius a Book in confutation of the Britain's erroneous observation of Easter and other miscarriages, hath heretofore been declared. At last this year he was upon the death of S. Hedda ordained a Bishop of the Westsaxons, and, as hath been said, kept his Episcopal residence at Shireburn. 6. Being thus made a Bishop, he gave a full and free authority to his Monks of Malmsbury to choose their Abbot. But their duty and affection to him was such that during his life they would acknowledge no other Spiritual Father: Only they humbly petitioned him to grant them the Privilege after his death to elect their own Abbot: And that such Election should not pertain to the Bishop, as the custom was in Kent by the Ordinance of King Withered, but descend to the Monks. This Privilege S. Aldelm granted not only to them, but to all other Monasteries which he had founded. And moreover caused his Indult to be confirmed by the Subscription of K. Ina and of Daniel Bishop of Winchester. Authentic Copies are still extant of this Indult and Privilege granted both by S. Aldelm and King Ina, in the Register of the said Abbey of Malmsbury. Concerning this holy Bishop S. Aldelm, more remains to be said when we come to speak of his death. In the mean time the affairs of Germany happily managed by S. Swibert and his blessed companions recall us thither. II. CHAP. II. CHAP. i. 2. etc. Swiberts Preaching and miraculous freeing a man possessed by the Devil. 1. SAint Swibert after he had successfully preached the Gospel to the Inhabitants of Brunswick and other neighbouring Nations, directed his steps to a people called Boructuarians (or Prussians) lying more Northerly, and yet more savage than the former. Concerning his progress in their conversion we have this account from his companion S. Marcellinus. Marcel. in vit. ●. Suiber: [Assoon as he was entered that Province, saith he, he instilled the saving Mysteries and precepts of the Gospel into their foolish and blind hearts, and enlightened their savage minds with the lustre of divine Truth, being glorious among them in his preaching, and holy in his actions: So that turning them from their profane superstitions to the Faith of Christ, he confirmed them in the same Faith by many wonderful miracles. But the multitude o● Converts increasing, the Devils envy likewise increased▪ who, enraged to see so many escape his snares, earnestly endeavoured by his malicious instruments either to kill him or expel him from that Province. 2. On a certain day therefore as he was preaching to a great multitude of Pagans, their sacrilegious Priests drunk with the Idolatrous cup of Babylon, set violently upon him, and after they had beaten him with their fists, rodds and stones, they endeavoured to drive him out of their coasts. But by the industry of certain courageous Christians he was taken out of their hands, and for a few days was concealed by them, for they durst not kill him, out of fear lest their Governor should be offended. But presently after the Holy Bishop renewed his preaching among them, and daily baptised great numbers, which despising their Idols, publicly confessed the Name of Christ. 3. Consequently the same Holy Writer declares, how by occasion of the Devil's malice the Faith of Christ became more illustrious among that people: For, saith he, on a certain time in a village of the Boructuarians a Rich and potent man, named Ethelhere was possessed by the Devil, insomuch as they were forced to bind him with chains, because he endeavoured to bite all that came near him, and tore his own clothes. Now the same Ethelhere was one of those who had persecuted, and incited others to persecute the Holy Bishop, and was the first that had the boldness to smite him with a staff. This man being thus daily in a horrible manner tormented by the devil, it happened on a certain day in the presence of several Pagan Priests and others who came to visit and condole with him, that the Devil cried out, Except Swibert servant of the living God and Bishop of the Christians come hither, I will not depart out of this man. And when he oft more and more loudly repeated the same words, the Idolatrous Priests and other friends of the Demoniac went away in great confusion and perplexity what they should do. At last they all agreed that Saint Swibert should be sought out, and humbly entreated to visit the said unhappy person. 4. This being accordingly done, Saint Swibert moved with great compassion and Charity went to the house, attended by his Priests and other Disciples: and being yet in the way thither, the Devil presently caused the possessed person to foam and gnash his teeth, and to cry out in a far more horrible manner then before: at which all that were present were much grieved and astonished. But assoon as Saint Swibert approached the house the clamours ceased, & the Demoniac lay still in his bed, as if he had been asleep. 5. Assoon as the Holy Bishop saw him lying in this posture, he commanded all us who attended him, to betake ourselves devoutly to our Prayers. And he himself likewise with fervent zeal besought almighty God that he would vouchsafe to free the Demoniac from the Devil's power, to the end that his Holy Name might be glorified, and those Infidels converted to the Faith. Having thus prayed, we all rose up, and he signed the Demoniac with the sign of the Saving Cross, saying, In the Name of our Lord jesus Christ I command thee, O unclean Spirit, that thou depart from this Creature of God, that he may acknowledge his true Creator and Saviour. Immediately hereupon the Wicked Spirit departing with a noisome stink, began to cry out aloud, O thou servant of the Great God, thou shalt not abide long in this Province: for as thou hast driven me from this my habitation, so will make thee to be driven out of this country. 6. As for Ethelhere who was thus freed from the Devil's power, he presently arose in the sight of all, and casting himself at the Holy Bishop's feet, he begged pardon for the injuries he had done him; and earnestly besought him that he might be baptised in the Name of jesus Christ, in whose Name he had been delivered. In like manner many Pagans, and two Idol Priests there present cast themselves at S. Swiberts' feet, desiring to be instructed in the Mystery of the Christian Faith: Whom the Saint raised up and taught them how the Eternal Wisdom descended from Heaven to Earth that by his Blessed Death and Blood shed on the Altar of the Cross he might restore life to mankind dead in sins. Thus he continued three whole weeks instructing and confirming them in the Faith, and yet baptised only two and forty of them, A. D. 706. besides women and children or both sexes.] 7. Two years he spent among them constantly preaching the faith whereby he converted great numbers, which with their own hands broke their Idols, and built Churches, in which the Holy Bishop constituted Priests and Deacons to assist him. Many likewise having been informed of the Miracles done by him came to see and hear him, of whom he converted and baptised not a few. He gained the affection and veneration of all chiefly by the tenderness of his love which he showed to the poor and afflicted, whom he meekly visited in their necessities and infirmities, and these not only Christians, whom he confirmed in their Faith, but Pagans also, who by his charitable assistance were withdrawn from their Superstitions and Idolatry. Notwithstanding how a●ter two years the Devil, by God's permission made good his threatening that he would shortly expel him out of that Province, shall hereafter be declared. III. CHAP. III. CHAM 1.2. etc. The death of S. Adelbert, and of S. ●erenfrid, Apostolic Missioners in Germany. 4.5. S Decumanus a Holy Hermit, murdered. A miracle after his death. 1. TO this year is assigned in our martyrologue the death of S. Adelbert, who, as hath been declared, was one of the twelve English Apostolic Missionners into Germany: Concerning whom in the Gallican martyrologue on the five and twentieth of june we read this Testimony: 2. At Egmond in Holland is the same day celebrated the Memory of S. Adelbert Confessor and Deacon: Martyrolog● Gal. 29 jun Who being descended from the Royal stock of the Kings of the Deiri in Britain (for he was the Son of Edilbald, son of S. Oswald King and Martyr,) and by S. Willebrord constituted archdeacon in the Provinces of the Batavi and Frisons, did notably promote the Christian Faith. For he was made choice of among the most excellent Disciples of that Holy Prelate, and sent into the utmost confines of that Diocese to preach the word of life to that pagan people in Knemaria where he gathered a plentiful harvest to our Lord. And after he had confirmed his New plantation in the Faith, he was called by Almighty God to receive his eternal reward. After his death he received Divine Testimonies of his celestial Happiness: For at Egmond, where he was buried in his own Oratory, he became illustrious by such Miracle ●as afforded great security and protection to the inhabitants, and invited a wonder●full concourse of strangers to perform veneration to him and to beg his intercession. 3. This same year likewise another associate in the same Mission S. Werenfrid a Priest received an eternal reward for his labours. His memory is also celebrated in the same martyrologue on the fourteenth of August with this Elegy At Elst in Gelderland is this day commemorated the Deposition of S. Werenfrid an illustrious fellow-worker with Divine Grace. bid. 14. Aug. He was associated with S. Willebrord in the business of Piety, and heaped up the gain of many souls to our Lord. Thus loaden with such precious spoils, he was received into Glory. His body reposes honourably in a Collegiate Church consecrated to his honour and name in the foresaid town seated on the Rhine between Nimegen and the Sand. He is by others said to have died at a Town called Westervert, and afterwards to have been buried at Elst: And that he sowed the precious seed of the Gospel at Medemblick, Dur●stad, Elst and other towns in Batavian. A. D. 706. Martyr. Angl. 27 august. Capgrav in vit. ●. Decumani. 4. The year following we find commemorated in our martyrologue the Martyrdom of S. Decumanus, born of Noble parents in the South-Western parts of Wales, who forsaking his country the more freely to give himself to Mortification and devotion, passed the river Severn upon a hurdle of rodds, and retired himself into a mountainous vast solitude covered with shrubbs & briers where he spent his life in the repose of Contemplation, till in the end he was slain by a murderer. 5. The place so described by the Author of his life in Capgrave is seated in the County of Somerset, where a Castle in after times called Dorostorum (now Dunstor) was built by the family of the Mohuns. Camd. in Somersetsh. To this Castle, saith Camden, are adjacent two Villages, consecrated to two Saints, The one is called Caranton from a British Saint Carantac: and the other Decombes from S. Decumanus, who out of Southwales arrived here, renouncing all worldly vanity, and by a murderer was pierced through with a sword: For which, saith he, he obtained in the esteem of the ignorant common people divine honour. Thus writes this Author, skilful indeed in places, but ignorant in the Faith of his Ancestors, who never attributed Divine honour, but a Veneration infinitely inferior thereto, to God's Saints. 6 This veneration he probably obtained from a Miracle related by the Author of his life in this manner: Ap. Capgrag. 16. We must not, saith he, leave buried in silence this prodigious wonder, how when his head was cut from his body, the trunk raising itself up took the head, which it carried from the place where he was slain to a spring not far off, which flowed with a most Crystalline water, in which with the hands it washed the blood away. Which spring in a reverend memory of the Saint is to this day called S. Decumanus his Spring. Near to which place the body together with the head was honourably buried by the neighbouring inhabitants. IV. CHAP. A. D. 707 IU. CHAM 1. 2. etc. A fearful judgement on a Soldier who delayed Confession and Penance to the last. 1. A. D. 707. Westmonaster h●●. AMong the Gests of the year of Grace seven hundred and seven Matthew of Westminster relates the sad accident of a Soldier of the family of Kenred King of the Mercians, which deserves a place in this History to forewarn the Reader of the danger of delaying Confession and Penance for sins. The Narration he receives from S. Beda, in whose words we will deliver it, though he names not the precise year as the other does. [2. In the days of Coenred (or Kenred) who succeeded Edilred in the kingdom of the Mercians, Bed. l. 5. c. 14 there was a certain military Officer, who as he was for his industry and courage acceptable to the King, so on the contrary for the neglecting his soul he no less displeased him. And therefore he on admonished him to confess and amend his wicked life, for fear a sudden death might prevent his repentance. But the unhappy man though thus frequently admonished by the King, little regarded his wholesome advice, only he promised that he would take a time afterwards to do penance for his crimes. Not long after it happened that a sickness surprising him, he was forced to keep his bed, where he lay in great torments. The King then, who loved him much, came to visit him, and earnestly renewed his exhortations that at least then before he died, he would go to confession and demand Pennance: but the man answered him, That he would not confess his sins till he were recovered of his present disease, for fear his companions should upbraid him that the fear of death made him do that, which in the time of health he had refused to do. Now he thought this Answer argued a great courage in him, but as afterward appeared, he found that he had been miserably seduced by the Devil. 3. His sickness then growing more violent and dangerous, the King once more came to visit and advise him: but assoon as he was entered the chamber, the sick man cried out with alamentable voice, What would you have, Sir? Why come you hither? It is not now in your power to give me any comfort or assistance. The King replied, Do not say so: I fear your sickness distracts you. No Sir, (answered he) I am not mad: but I have before mine eyes a foul and miserable conscience. What means this, said the King His reply was, Awhile since there entered into this chamber two beautiful young men, the one of which sat down at my head, and the other at my feet. And one of them brought forth a Book curiously garnished, but extreme little, which he gave me to read: and there I found written every good action which I had done in my life but alas, the number was very small, and the worth of them not at all considerable. When I had read it, they took it from me without saying a word. 4. Then there presently came toward this house a vast army of wicked Spirits, horrible to be looked on, which both surrounded it without, and filled all the rooms within. Assoon as they were sat down, one of them, who by the more horrid darkness of his face and preference in sitting seemed to be the principal among them, brought forth likewise a Book of a dreadful shape, an enormous greatness and insupportable weight: This Book he gave to one of his attendants, bidding him to bring it to me that I might read it. Assoon as I had looked into it, I found there all the crimes which ever I had committed in deed, word and even the slightest thoughts, all this plainly described in hideous letters. Then he said to the two young men in white garments who sat there, why do you stay here, since you manifestly see that this man is ours? They answered, It is true: take him, and make him partaker of your damnation. 5. Assoon as they had said this, they presently disappeared: and two of the most wicked among those Spirits of darkness arising, with forks in their hands, smote me, one on the head, and the other on the feet. And now they are to my most horrible torment creeping through my inward parts, and assoon as they shall meet together I shall die, and be hurried by them into Hell. Thus ●pake this unhappy despairing man, and presently after died: and now being for all eternity tormented, he practices repentance without any fruit, which he neglected to do● in his life time, when a short Penance might have procured him pardon. 6. Now, as S. Gregory writing of the like case, observes, we are to judge that this man had these apparitions, not for himself, to whom they proffited nothing, but for our good: that we, knowing his unhappy end, may fear to delay the time of Penance now allowed us, lest being prevented by unlooked for death, we may die impenitent. And as touching the Book● of a fashion so different which he saw presented to him by the good and by the evil Spirits, this was done by Divine dispensation to put us in mind that our deeds and even our thoughts do not vanish into air, but are reserved to the examination of the Supreme judge, and shall be presented to our view in the last day either by our good or evil Angels And whereas in this Vision the Angels brought forth a white Book, and afterward the Devils, a Black one, the former a very small one, and the latter one of an enormous bigness: that signified that in his youth ●e had done some few good actions, all which notwithstanding had been obscured by the sins of his riper age. But on the contrary, those who in their ripe age do endeavour to hide from the eyes of God the sins committed in their childhood, may be associated to those concerning whom the Psalmist saith, Blessed are they whose iniquities are forgiven, & whose sins are covered. This Story, (saith S. Beda) as I received it from the Venerable Prelate Pecthelm, I thought fit simply to commit to writing for the spiritual benefit of those who shall read or hear it. V. CHAP. V. CHAP 1. 2. etc. S Egwin Bishop of Worcester: is by calumny ejected: goes in Penance to Rome: and is miraculously absolved. 8 9 &c At his return upon an apparition of our Blessed Lady he builds the Monastery of Evesham. 1. IN the occurrents of the year of Grace six hundred ninety three, Godwin in Ep. Worcest. Capgrav. in Egwino Malm●b. de Pontif l, 4. we have declared how upon the death of Ostfor Bishop of Worcester, there succeeded him in that See Egwin, a man in high esteem for his Sanctity, born in the same Province of a Princely extraction: who in his tender age, b●ing prevented by Divine Grace, conceived an aversion from secular pomps and pleasures, and consecrated himself to the service of God in an Ecclesiastical state: In the which having regularly passed the inferior degrees, he was exalted to Preist-hood: and afterwards, that See being vacant, he was by the earnest petition both of the Laity and Clergy demanded for their Pastor and Bishop: Which charge notwithstanding he very unwillingly, and not without the forcible persuasions of King Coenred at last accepted. 2. But in the execution of this sublime Office he incurred the general disfavour of that Province, insomuch as he was forced to forsake his country: God so disposing it for the trial of his piety, and to render him more illustrious in his Church. That which made him obnoxious to the displeasure of worldly men was his zeal and constancy in reproving vice, and particularly in opposing himself to many unlawful customs which that people, lately converted to Christianity, would not be persuaded to forsake, certain heathenish Superstitions, incestuous marriages, and other noxious errors to which they had been accustomed. 3. Persons who are sick of such incurable diseases ordinarily become more enraged by Physic: whereupon these men not only refused all correction and reformation, but combined seditiously to raise a furious persecution against the Holy Bishop, and to drive violently out of the Province. To effect which, they spread abroad many calumnious accusations against him, by which they induced not only the virtuous King Coenred but the Holy Archbishop Brithwald also to declare an enmity against him. A. D. 708 4. The holy man assured of his own innocence as to any of the crimes laid to his charge, yet behaved himself as if he had been guilty: for he undertook a laborious and painful Pilgrimage to Rome, thereby to satisfy for the offences of his people, and withal, as some Ancient Authors have written, to do a rigorous Penance for some faults formerly committed in his youth. And to render his Pilgrimage more painful, he in the presence of a great multitude bound about his legs certain ironchains, and cast the key which locked them together, into the River of Avon, publicly protesting that he would never esteem himself secure of the pardon of his sins, till either the key were restored to him, or the chains unloosed by a power Supernatural. Withal he vowed, that if God would vouchsafe to make his journey prosperous, he would build a Church to his honour. 5. Having performed this voyage with great incommodity and painfullnes, he at last arrived at Rome, where whilst he was performing his devotions in the Church of Saint Peter, his servants going to the rivers side to buy provision for their Master, they found in a fishes belly the key which had formerly locked the chains about his legs, which being brought to him, he in the presence of a great multitude unlocked the said chains, perceiving that such was the Divine Will and mercy. An event so miraculous was immediately spread through the whole City insomuch as he who before was looked upon as a miserable enormous sinner, was afterward honoured as a Saint and servant of God highly favoured. Thus writes the Author of his life in Capgrave: Whereas William of Malmsbury relates, that it was in his return as he passed the Sea between France and Britain that the Key was found in a fishes belly taken by the Mariners. 6. Notwithstanding this variety as to the circumstances of this miracle, certain it is that S. Egwin at his return recovered with advantage King Coenreds' esteem, and also great veneration among the people for his Sanctity, A. D. 708. the fame whereof was largely spread in the world. 7. Now to what year precisely we ought to ascribe this his first journey to Rome (for he undertook afterwards a second voyage thither) not any Ancient Writers do afford us sufficient Light to determine But it seems to have been in the year of Grace seven hundred and eight that he built the famous Monastery of Evesham in the Province of Worcester: for as himself declares in a Writing preserved by the Author of his life in Capgrave, the said Monastery was founded a little time before the death of the Holy Bishop Aldelm, which happened the year following. Ap. Capgrav. in vit. S. Egwin. 8. The same Author from Brithwald a Monk of Glastonbury relates a wonderful apparition which occasioned the building of the said Monastery: In those days, says he, there was in the territory of Worcester a certain place wholly uncultivated, and almost unpassable by reason of thorns and briars thick growing there: This place formerly called Homme, was in succeeding times named E●vesham for the reason which I will now declare. S. Egwin had appointed four Shepherds to feed their flocks about the said wood for the sustenance of his Monks. Now on a certain day it happened that one of the said Shepherds, named Eoves, entering deeply into the midst of the wood, there appeared before him a certain most glorious Virgin, attended by two others, her splendour darkened that of the Sun itself, and her beauty incomparably exceeded al● worldly features: She held in her hand a book out of which she with the other two Virgins, sung hymns of praise to God. The poor man dazzled with this splendour upon which he durst not fix his eyes, stood awhile silent and trembling, and presently after in great fear retired home, and repairing to the Bishop acquainted him with this vision. 9 The Holy Bishop considering the matter advisedly with himself, on a certain day after he had fasted and prayed, taking three companions with him, went toward the place described by the Shepherd, walking all the way barefoot praying and singing Psalms: And commanding his attendants to step at a distance, he himself passed further into the wood, and being come to the place, be fell prostrate on the ground, where with many sighs and tears he remained a good space imploring a merciful regard from our Lord. After which he rose up from prayer, and immediately there appeared to him the three Virgins, with the same majesty and glory as before: among whom she who stood in the midst, seemed more tall and resplendent than the other, in pure whiteness infinitely excelling lilies, and in freshness roses, and from her proceeded a celestial and inestimable odour: She held in her hand a Book, together with a golden Cross casting forth bright beams of light. 10. Now whilst he thought within himself that surely this was the Mother of our Lord, the said glorious Virgin as it were approving such his inward pious cogitation, stretching forth the said Cross gave him a Benediction with it, and presently with that farewell disappeared. The Holy man with great joy rendering thanks to God for this favour, understood thereby that it was God's will that the same place should be consecrated to his service, and dedicated to the honour of the Blessed Virgin Mother of our Lord. For during his former afflictions and persecutions he had made a vow, that if God would vouchsafe to give a prosperous end to his desires, he would build a Church to his service. Hereupon without delay be cleansed the place, began the work, and shortly brought it to perfection. The fidelity of this Narration is verified by a writing or Charter of S. Egwin himself which shall shortly be produced. A. D. 709 VI CHAP. VI CHAP. 1.2. etc. Two Kings, Coenred and Offa, undertake a Pilgrimage to Rome: where they die. 7.8. etc. S. Egwin obtains great Privileges to his Monastery of Evesham from Pope Constantin. 1. TO this miraculous vision of S. Egwin we may in part impute the devout pilgrimage o● King Coenred, or Kenred King of the Mercians to Rome, to visit the Sacred Monuments of the Apostles: In which Pilgrimage he was also attended by the same Saint Egwin. Other encouragements thereto likewise he might have from the example of his Predecessor King Ethelred, whose Sanctity was at this time in high esteem. Moreover the sad and horrible death of his impenitent servant, mentioned before, probably incited him not to delay the securing of his future everlasting condition: for that might teach him that sins are with ease committed, but with great difficulty cleansed away. Which of these, or whether all these Motives concurred to induce this devout King to free himself from those encumbrances with which a Crown was attended, which made the way to heaven far more dangerous and painful, it is uncertain But certain it is that at this time, This pious King, as Saint Beda saith, Bed. l. 5. c. 20 having for the space of four or ●ive years with great dignity and renown governed the Kingdom of the Mercians, with far greater dignity and Nobleness relinquished that Sceptre, to become an humble suppliant at the Sepulchers of the glorious Apostles S. Peter and S. Paul. And by the advice of S. Egwin he constituted his Successor in the Kingdom Coenred the son of Ethelred, from whom himself had received the Crown. 2. How much more efficacious good Examples are then Words, was at this time also in an eminent manner declared to the world. For the generous Act of King Ethelred, who out of Love to Christ exchanged his Purple into an humble Habit of Religion, was so far not only imitated by his Successor King Coenred, but also by Offa the pious King of the East-Saxons, that he also at this very time resolved in his company to quit his Throne after a reign of eight years, ●o undertake a tedious journey, that he might die as it were in the Society of the same Blessed Apostles. 3. We have already declared how in the beginning of his Reign he demanded for his wi●e, Kineswida daughter of Penda King of the Mercians, a Lady adorned with all the embellishmets of Nature and Grace. This proposition was readily accepted by her friends, who without consulting her, confidently promised him a success to his desires: for they doubted not but she would esteem it a condition to be accepted with willingness and joy. 4. But the devout Virgin's ambition lay a quite different way. She had lately seen her Sister Kineburga descend from a Royal Throne into a Monastery: and from thence by the Ministry of Angels called to their Society in Heaven. Sup. l. 20. c. 11. Such a spectacle raised her thoughts and desires above the earth: and notwithstanding the earnest opposition of her friends, those desires were effected by the intercession of the Qwen of Virgins to whom she had recourse, as hath been already related. 6. It is not to be doubted but King Offa, A. D. 709. though perhaps afflicted with the refusal, yet by her example learned to disesteem worldly pomps, which he saw she trodd under her feet: And thereupon would not neglect the present opportunity to accompany his neighbour King Kenred in his devout Pilgrimage to Rome. 6. These two devout Kings together with Saint Egwin Bishop of Worcester arrived there the year following, Pope Constantin then sitting in S. Peter's chair. Where having performed their public Devotions, each of them receiving the Monastical Tonsure, ended their days in an humble Religious Profession. 7. As for the Holy Bishop Egwin, the Motive of his journey thither, was not only to attend these pious Princes, but also to obtain from the See Apostolic a Confirmation and Privileges for his new erected Monastery at Evesham: Which by the intercession of the two Kings he easily and effectually obtained. 8 Moreover to the endowing of the said Monastery King Kenred and Offa, before their quitting the world, munificently contributed several Manors and villages containing sixty six Manses, the names of which are contained in a Charter yet extant made by the same Kings, the Title whereof is, Ex Regist. de ●vesham in B bli●th. Cotton Ib●dem vid. Monast. volue 2. ●. p. 145. ●46. A Charter of Kenred and Offa Kings, concerning the Lands in which the Blessed Virgin Mary is said to have appeared to Bishop Egwin, together with many other possessions conferred on the Monastery of Evesham, all which were confirmed by Pope Constantin in the Church of Lateran. To the same effect there is likewise still remaining another Charter of Bishop Egwin in which he relates the substance of the forementioned Story concerning the appearing of our Blessed Lady to him: and likewise sets down the names of the several Lordships and villages given to the said Monastery by the Kings Ethelred and Kenred, as likewise by a young Noble Gentleman called Atheric, and a Venerable Priest named Walterns: So that in a short time there were conferred on his Monastery one hundred and twenty Manses. All which possessions, saith he, were by Apostolic authorities and privileges, and by Regal Edicts exempted from all exactions by any power whatsoever: to the end that the Monks serving God there according to the Rule of S. BENEDICT may pass their lives in quietness without any disturbance. 6. Pope Constantin being a Witness of these King's munificence, Id. ib. and having been informed of the wonderfully gracious Visitation by which our Blessed Lady had vouchsafed to dignify the Province of the Mercians, admonished the Holy Archbishop Brithwald to publish the great wonders of our Lord, and for that purpose to assemble a Synod of the whole Kingdom, in which he should in the name of the said Pope denunciate to all Princes, Nobles, Bishops and other ecclesiastics the Confirmation which he had given to the endowments of the said Monastery made by the said Kings, together with many Privileges and Exemptions by himself bestowed upon it, to the end, saith he, that there should be restored a Congregation of Monks, who should incessantly serve our Lord according to the Rule of the glorious S. Benedict, which Institut as yet is rarely observed in those parts. Moreover he enjoined him and his Successors with the assent of Egwin Bishop of that Diocese to take into their care and protection the said Monastery, and in case any Tyrants or oppressors should invade the rights or possessions of it, to smite them with the rod of Excommunication. 10. S. Egwin being returned with these Charters and Letters, the Archbishop accordingly assembled a Synod at a place named Aln-cester, so called by reason of its situation on the banks of the River Alne: it being a place commodious for the present purpose, by reason of its vicinity to Evesham, from which it was distant about seven miles: it was also a remarkable place, because there was a Palace of the Kings of the Mercians. And it is observed in the Life of Saint Egwin, that this was the place where he ordinarily preached and exhorted the people. 11. The only business in this Synod of Alne, was the reading and confirming the ●ayd Charters and Privileges: Which being ●one, the said Archbishop sent Saint Wilfrid Archbishop of York, who was there present, ●o Evesham, to consecrate the place. VII. CHAP. VII. CHAM 1.2. etc. The death of S. Wilfrid: with his preparation thereto. 8.9. etc. S. Acca succeeds him in the See of Hagulstad. 1. THIS was the last public action that we read performed by S. Wilfrid. For now were finished the four years, according to a promise of the Holy Archangel S. Michael, added to his life, after his great sickness in France. The which sickness returning presently after this Synod, he prepared himself for his last hour: The manner of which preparation is thus described by William of Malmsbury: [2. S. Wilfrid, saith he, having for the space of four years enjoyed an undisturbed tranquillity, Malmsb. ●● Pon●. l. 3. according to the promise of the Archangel Michael, was again assaulted with the same infirmity which formerly had seized on him at Meaux (Meldis) in France: and now it was so violent, that it suddenly deprived him both of his senses and speech. Whereupon his Disciples who assisted him made their prayers unto God that he might at least recover his speech, to the end he might dispose his affairs, than not well settled. After which Prayer his speech was immediately restored to him, and a few days after he recovered likewise so much strength that he was enabled to visit all the Monasteries and other places depending on him. Thus being, by his frequent sicknesses, admonished that death approached, he took care to accomplish those good designs in the administration of which he formerly had not been sufficiently diligent. 3. He ordained Abbots and Superiors over all his Monasteries: and as touching his Treasures, he divided them into four parts: Of which one portion, and that was the greatest, he bequeathed to the Roman Church, by whose authority he had been exempted from all injuries, and restored to his honours: And this part he intended himself to present, notwithstanding his great age, if he had not been prevented by death. A second part he gave to the poor. A third he delegated to the Superiors of his Monasteries, to the end that thereby they might be enabled to purchase the friendship and favour of Great men, & consequently secure themselves from the violence of their adversaries. The fourth part he bestowed on those who had been his attendants and companions in his travels, and who as yet had not received possessions for their Sustenance. 4. Having performed these things, he took leave of his Disciples at Rippon, whom he especially loved, and in other parts of the Northumber's, and took a journey to a conference with Ceolred King of the Mercians, to which he was invited (namely to the forementioned Synod, and consecration of the Monastery of Evesham:) And being there he provided carefully for the security & peace of his Monasteries in that Region, which through the indulgence of Princes, he had founded in great number. 5. After he had made a progress through them all, and procured great advantages to them, in which care he spent a year and a half, immediately after he was by a renewing of his infirmity again admonished of his approaching death. This happened to him when he was in the Isle Inundule (or as Saint Beda calls it, the Province of Vndule, a region in Northamptonshire at this day called Oundale, corruply (saith Camden) for Avondale, or the Vale of Avon.) Perceiving then that his last hour was come, he made a short exhortation to his Disciples and children, for his weakness would not permit him to speak much, and having bestowed on them, his Benediction, he, for aught appeared, without any pain at all finished his life, whilst the Monks there present reciting the Psalier were come to those words of the Psalm, Send forth thy Spirit, and they shall be created, etc. He died on the fourth day before the Ides of October, saith S. Beda: and in the seaventy sixth year of his age, having been Bishop the space of forty six years. 6. He was a man who for justice sake had been exposed to many dangers, and who in the places to which he was banished did not spend the time unproffitably, but was very diligent in erecting Monasteries, and founding Bishoprics. He was naturally qualified so as easily to ingratiate himself with Stranger Princes in whose countries he lived an exile: and on the other side by reason of his inflexible love to justice he was exposed to the hatred of his Natural Princes. No man ever lest so many Monasteries behind him, which he distributed to many Successors. From the Monastery of Oundalo where he died, and over which he had appointed a certain, Abbott called Cudbald, his Body was carried to Rippon, where it was buried with great honour. These wonders attended his death: 7. In the hour of his expiration there was heard a sweet melody of birds, and clapping of their wings as if they were flying up to heaven, but not one bird could be seen. And the same thing happening several times during the solemn Procession when his body was transported, certain devout and prudent persons than present interpreted it to be an assembly of Angels, which according as had been promised him, were come to conduct his soul to heaven. For, as hath been already declared out of Saint Beda, the Archangel Michael appearing to him in France, said to him these words, I do assure thee that for the present thou shalt recover from this sickness. But be prepared, for after four years I will visit thee again. Bed. l. 5. cap. 20. His Body was buried in the Church of the Blessed Apostle Saint Peter in Inrhypum (Rippon,) near the Altar toward the south; and on his Tomb was inscribed an Epitaph recorded by the same Saint Beda; and importing, how he had founded the same Church and richly adorned it: how he had erected there a rich Cross of silver: how he had left there the four Gospels written in Letters of gold, enclosed likewise in a golden case: How he had ●educed his country to the Catholic observation of Easter: How he had founded great numbers of Monasteries, instructing them in the ancient Rules of the Holy Fathers: And lastly how during the space of forty five years in which he exercised the Episcopal charge, he having been exposed to many dangers both at home and abroad, at last attained to his eternal happy rest in our lord Martyrolog. Angl. 2. Octob. His Memory is celebrated among the Saints by the Church on the twelfth of October, the day on which he died. How his Sacred Relics were translated from Rippon to Canterbury two hundred and thirty years after his death, we shall in due place declare. Bed l. 5. c. 21. 8. His Successor in the See of Hagulstad (or Hexham) saith Saint Beda, was Acca, formerly one of his Priests: a man of admirable magnificence: for having founded a Church to the honour of Saint Andrew the Apostle, he richly adorned it, and having gathered many Relics of the Apostles and Martyrs, he raised therein several Altars in which he placed the said Relics. Moreover he built in the same a most Noble Library, furnished with a vast number of volumes He provided also for his Church all manner of holy vessels, Lamps and other ornaments. And for a more solemn performance of the Divine Office he sent for out of Kent a famous Cantour named Maban, who had learned Ecclesiastical modulation of the Successors of Saint Gregory there: Him he detained the space of twelve years to instruct his Monks both in such Song as they either had never learned, or by disuse had forgotten. 9 The devout Bishop Acca also himself was very skilful in Church-song, and moreover learned in Holy Scriptures, untainted in his Confession of the Catholic Faith, and perfectly versed in Ecclesiastical Discipline. For from his infancy he had been brought up among the Clergy of the Holy Bishop Bosa, Bishop of York: And afterward aspiring to Religious Perfection, he adjoind himself to Saint Wilfrid, in whose attendance he continued to his death. With him also he went to Rome, where he learned many things pertaining to Ecclesiastical institution, which he could not have learned at home.] 10. We find in Saint Beda, that Saint Acca, before his exaltation to the Episcopal degree, had been an Abbot: for under that title there is an Epistle directed to him, ●d in Prefat. ad Hexameron. declaring how by his instinct and order Saint Beda had written his Treatise called Hexameron, touching the Creation of the world. And how after he was made Bishop, he wrote oftimes to the same Saint Beda, and exhorted him to write his Commentaries on Saint Luke, etc. shall be declared hereafter. VIII. CH. VIII. CHAP. 1.2. etc. Death of S. Aldelm Bishop of Shirborn. 5.6. etc. Eulogies given to him: even by Protestants. 8.9. etc. Forther succeeds him: To whom an Epistle from Archbishop Brithwald. 1 THE same year in which Saint Wilfrid died, our Island lost another Star likewise of the first magnitude, the Holy and most learned Bishop Saint Aldelm, Bishop of Shirborn: concerning whom frequent mention hath been already made. Ap. Capgravium in S. Aldelmo. 2. As touching his death, thus writes the Author of his life in Capgrave: S. Aldelm in a good old age, full of virtues and Sanctity departed to our Lord on the eighth day before the Calends of june, in the seven hundred and ninth year after our Lord's Incarnation, and the fifth year after he had been promoted to the Episcopal charge, and the thirty fourth after his being instituted Abbot. He was buried in his Monastery of Meldun (or Malmsbury) with great honour. 3. His death was by divine revelation foreknown to Saint Egwin, who in a certain Treatise thus writes, Two years after the foundation of the Monastery of Evesham the Holy Bishop Aldelm departed to our Lord: which being made known to me by revelation, I called together she Religious Brethren to whom I declared the decease of that Venerable Father: and presently after with great speed I took my journey to the place where his Sacred Body reposed, above fifty miles distant from his Monastery of Malmsbury: Whither I conducted the same, and there buried it very honourably. Moreover I gave command, that in every place in which the said Body daily rested during the Procession, there should be erected Sacred Crosses. All which Crosses do remain to this day, neither hath any one of them felt any injury by time. One of the said Crosses is yet to be seen in the Cloister of that Monastery. 4. Two hundred and forty years after his death, to wit, in the year of Grace nine hundred forty nine (saith the foresaid Author) his Sacred Body was taken up out of his Tomb and placed with great honour in a Shrine. His Memory is yea●ly celebrated by the Church on the Anniversary day of his death, which was the twenty fifth of May. Martyrolog. Rom. 25. Maij 5. This glorious Bishop is never mentioned by any of our ancient Historians without high praises: Yea even our late Protestant Writers are very large in his commendations. Bale, Bale Cent. 1. cap. 83. though ordinarily rude and uncivil towards Catholics, yet of S. Aldelm he testifies that he was so diligently studious in all learning, Divine and Humane, that he far exceeded all the Ecclesiastical Writers of his time. And that both in verse and prose he was wonderfully learned, both for Latin and Greek: for his wit, sharp: and for his stile, elegant. He happily departed to our Lord in the year of his Incarnation seven hundred and nine. Camden likewise thus writes of him: He is truly worthy that his Memory should for ever flourish, not only in regard of his Sanctity, but learning also. He was the first of the English Nation who wrote in the purity of the Latin tongue: and the first who taught the English to compose both verse and prose as well in the Greek as Latin stile. This Aldelm after he was dead was reclaimed by the Great King Athelstan as his Tutelar Saint. The like Eulogies do Bishop Godwin, D. james and the Centuriators of Magdeburg make of him. 6. Yet after all this, there is scarce one Point in which they condemn the Roman Church, as an Error justifying their Separation from it, but was held by him. And particularly touching the Supreme Universal authority of the Pope, Vid. sup. l. c in the heretofore mentioned Epistle of his to Gerontius King of Cornwall, Aldelm Ep. ad G●re●●. un Regem. he in the name of the whole English Synod writes: That S. Peter merited by a happy and peculiar Privilege to receive from our Lord the Monarchical Power of losing sins both in heaven and Earth. Moreover, That the foundation of the Church, and bulwark of Faith was placed principally on Christ, & consequently on Pe●e●, etc. And that Christ who is Truth itself did thus establish on Peter the Privilege over the Church, Thou art Peter, and on this Rock I will build my Church. Yea Flacius Illyricus writes that S. Aldelm maintained, Illyr. l. 7. Testium p. 611. That the Confession of the true Faith, wholesome Doctrine and a life otherwise unreprocheable would nothing profit him who lived in separation from the Unity of the Catholic Roman Church. This is the Faith taught then in the English Church: and the Teachers of this Faith the Protestants, now esteem Saints: Yet neither their Sanctity nor learning could secure their Lives from the present sanguinary Laws now in force. 7. Some Writers affirm that S. Aldelm was a Scott: but his name, merely Saxon, does disprove them, which signifies an ancient Helmet: Capgrav in S. Aldelm. Godwin in Epise. Sa●isb Twin. in H●ol. Acad. Oxon. l. 2. s●ct. 110. Malmsb de Reg. l. 2. And generally our Historians acknowledge him to have been of the English-Saxon progeny. Capgrave, B. Godwin and others affirm that he was Brother's son to King Ina. Brian Twine says he was son to King Ina himself: And William of Malmsbury, that he was from ●is ancient progenitors nearly allied in blood to King Ethelstan. 8. There succeeded him in the Episcopal See of Shirborn a devout Priest, named Further, who by the testimony of Saint Beda, his contemporaney, is described to have been a man well versed in the study of Divine Scriptures. Little more is extant concerning him in our Ecclesiastical Monuments: Only Bishop Godwin relates of him that almost thirty years after this he attended a Queen of the Westsaxons in her pilgrimage to Rome. 9 Probably this is the same person to whom Brithwald at this time Archbishop of Canterbury wrote an Epistle extant among those of Saint Boniface the Apostle of Germany, Bonifac. Ep. 58. with this Inscription, To the most Reverend and most Holy our Fellow-Bishop Fortherey, Berthwald a Servant of the Servants of our Lord, sendeth health in our Lord. The Epistle itself, because it gives some Light to the practice of that age, we will here adjoin as followeth: Ibidem. 10. Since the request which in your presence I made to the Venerable Abbot Beorwald took no effect, which was that he would set at liberty a young captive maid, whose kindred dwell near to this City: being importuned by them I thought fit to direct once more these Letters to you by a Brother of the same maid, whose name is Eppa: Hereby therefore I do earnestly entreat you that you would by all means obtain from the foresaid Abbot that he would from this bearers hands accept three hundred shillings (solidos) for the ransom of the said young maid, and consign her into his hands to be brought hither to the end she may spend the rest of her age in joyful freedom among her friends. This affair if you will bring to good effect, you will not fail to receive a good reward from God, and many thanks from me. Besides this, I conceive that our Brother Beorwald receiving this money will be no loser. I ought to have made my first request, that you would be mindful of me in your daily Prayers. Our Lord jesus Christ preserve your Reverence in health many years. 11. The slavery of this young maid mentioned here denotes the ancient custom of the Saxons, continued a long time after by the Normans, of buying slaves and annexing them to certain Manors or Lands, which were therefore called Villains: which without a ransom could not be restored to freedom. 12. As for Beorwald, mentioned in this Letter, he was probably Abbot of Glastonbury, who succeeded Hemgisle, in the year of Grace seven hundred and five: as the Antiquities of that Monastery declare. And he it was who wrote the life of the Holy Bishop Egwin, and not, as some mistakingly affirm, Brithwald Archbishop of Canterbury, who sat above four and twenty years in that See before S. Egwin died. IX. CHAP. IX. CHAM 1.2. etc. The Martyrdom of S. Indractus an Irish Prince: his murder miraculously discovered. 1. ABout this time happened the Martyrdom of a son of a certain Irish King, who returning from a Pilgrimage to Rome by Britain, in his way from Glastonbury towards Ireland, was together with seven of his companions barbarously murdered by robbers. His name was Indractus, and his Memory is celebrated in our martyrologue on the fifth of February. Maryrolog. Angl. 5. Febr. Ap. Capgrav. in S. Indract. 2. Concerning him thus writes the Author of his life in Capgrave, [After that Saint Patrick had converted the Irish Nation to the Faith of Christ by many signs and wonders, he passed over the Sea thence into Britain, and at Glastonbury he happily ended his days in a good old age. For this cause many devout persons of Ireland have accustomed in devotion to visit the said Monastery. Now there was in Ireland the son of a certain King, his name was Indractus, a young man well imbued with learning, adorned with virtues, and favoured both by God and man. This young Prince aspiring only to heavenly joys, for a more secure obtaining them resolved to despise, yea to fly from all the snares of Princely palaces and delicacies. Taking therefore with him nine companions, together with his Sister named Dominica (our martyrologue calls her Drusa) he in devotion undertook a pilgrimage to Rome. Having therefore a prosperous passage by Sea, he arrived at a Haven in Britain, named Tamerunt: And there this devout assembly built an Oratory, and spent a long space of time in the service of God and mortification. At length leaving his Sister there, he with his other Companions pursued their pilgrimage to Rome. As for the frequent Miracles wrought by the Holy man, in Britain or in his journey, I omit them: the curious Reader may have recourse for them to the Author: who thus prosecutes his Story: 3. Returning after some time from Rome into Britain, Idem. ibid. he had a resolution to go to Glastonbury, and there at the Monument of Saint Patrick to pour forth his Prayers to God. Now at that time Inas King of the Westsaxons held his Court near that place in a town called Pedret: in the villages round about which many of his Servants and attendants were dispersed. Among whom there was a certain son of iniquity named Hona. This man curiously observing Indractus and his companions in their way from Glastonbury, that their bags and purses were well stuffed with money. Whereupon the Minister of Satan with his complices following them, overtook them at a Village named Shapwick, and violently breaking into the house while they were sleeping, there murdered them all. Which having done, they took their Sacred Bodies, and cast them into a deep pit, to the end no man might find them. 4. Now it fortuned that King Inas (whose abode was near that place) on a certain night being afflicted with great pain in his bowels, to ass●age the same, went abroad into the open air, and looking towards heaven, he saw a pillar as it were of fire, issuing out of the place in which the sacred bodies were hidden, the splendour of which was always in his eyes which way soever he turned them. The same spectacle offered itself to him three nights consequently, whereupon taking some of his Courtiers with him, he went to the place, and having found the bodies of the holy Martyrs, he took care that they should be buried at Glastonbury with great honour. The Body of S. Indractus was placed on the left side of the Altar, opposite to the Monument of S. Patrick, and his companions under the pavement round about. As for the Murderers, they having the impudence to be present at the burial, were visibly seized on by Devils, and so horribly tormented, that they tore their own flesh with their teeth, and shortly after with terrible roar miserably ended their lives. 5. Thus writes the said Author: a summary of which relation may be read in William of Malmsbury, collected out of the Antiquities of the Church or Glastonbury. The village where they were murdered still keeps the same name, Shapwick, and it is seated near unto Glastonbury. X. CHAP. X. CHAP. 1.2. etc. Geruntius King of Cornwall overcome by King Ina. 5.6 The Picts overcome by the Northumber's. 1. THE year of Grace seven hundred and ten was spent in Britain in great preparations and turmoils of war: A. D. 710. For one way the Picts, and another the Britain's invaded the Saxons and English, endeavouring to recover some part of their former losses. 2. Gerontius King of the Britain's in Cornwall, was the first who brought his army into the field, against Inas King of the Westsaxons. This is the same Gerontius, to whom S. Aldelm wrote the Epistle before cited, in which he endeavoured to quality the inveterate rancour still burning in the hearts, especially of the British Clergy, against the Saxons, though now Christians and their Brethren. A. D. 710. 3. What was the particular ground of their quarrel, not any of our Historians do declare. It is probable that Gerontius, seeing King Inas so employed in works of piety, building of Churches and settling affairs both of State and Religion, imagined that by a sudden invasion finding him unprepared, he might gain some considerable advantage against him. But he found himself deceived, for King Inas showed himself as courageous in war, as devout in peace. 4. The combat fought between them, and the time of that combat is thus described briefly by Huntingdon: Hunting. l 4. The next year after the death of S. Wilfrid, saith he, King Ina and his kinsman Nun fought against Gerente King of Wales. In the beginning of which combat Higebald a Saxon Duke was slain. But afterward Gerente with his army and associates was compelled to fly, leaving their arms and other spoils to their pursuers. 5. At the same time, saith the same Author, Berfrid, Id. ib. who was Consul, or General of the Kingdom of the Northumber's, resisted and quelled the Pride of the Picts. That which begot and nourished this pride in them was the good success which twelve years before this they had against Br●thric, or Berthred Captain of the Northumber's, who desiring to avenge the death of his Master King Egfrid slain by them, W●stmin. ad A. D. 700 made an hostile invasion upon their country: but as his Lord, upon whom the curses of the Irish, cruelly treated by him, lay heavy, fell by the swords of the Picts: so did Brithric also, saith Matthew of Westminster, who yet places this story two years too late: which mistake in Chronology is usual with him. Since that time till this present year no mention is made of any debates between those two Nations, which it seems the Picts attributed to the weakness of the Northumber's, and thereupon now attempted an invasion of their country. 6. But they found not the same success as before, Hunting. l. 4. for Berthfrid Captain of the Northumber's coming to a battle with them between Here and Cere, put them to flight, and slew great multitudes of the Picts, so avenging the death both of King Egfrid and his Consul Brithric. XI. CHAM XI. CHAP. 1.2. Death of Saint Adrian Abbot of Canterbury. 3. His Successor Albinus: different from Alcuinus. Bed. l. 5. c. 21. 1. THE same year, saith S. Beda, which was the fifth of the Reign of Osred King of the Northumber's, the most reverend Father Adrian Abbot (of the Monastery of S. Augustin in Canterbury) died, and was buried in his Monastery. He was a faithful assistant in preaching the Word of God with Theodore Archbishop of Happy Memory. This was the one and fortieth year since he had been appointed by Pope Vitalian to attend Theodore, and the nine and thirtieth since he arrived in Britain. Among other proofs of the learning and great endowments of this holy Abbot, as likewise of S. Theodore, this is one, that Albinus his Disciple, who succeeded him in the government of the said Monastery, was by his care so perfectly instituted in learning and the study of Holy Scriptures, that he had more than an ordinary skill in the Greek tongue, and for the Latin, he was as perfect in it, as in his Native language. Matyr. Angl 9 januar. 2. Our Island preserves a grateful memory of this holy Abbot Adrian, for in our martyrologue his name is recorded among the Saints, and anniversarily recited on the ninth of january. It was not by his learning that he purchased this honour: for, as the Author of his life in Capgrave testifies, his Sanctity was testified by many miracles. 3. As touching his Successor Albinus, there is a great controversy among our Modern Historians whether he was the same with Flaccus, surnamed Albinus or Alcuinus, the Instructor of the Emperor Charlemain, and founder of the University of Paris. But the proofs demonstrating that they were different persons seem unanswerable. For this Elder Albinus was of Canterbury; the other of York. This was the Disciple of his Predecessor Adrian and the Holy Archbishop Theodore; The other had for his Masters Hechbert Archbishop of York, a Disciple of S. Beda, and Egbert his Successor: This was an Abbot: the other only a Prior during his abode in Britain: Lastly This Albinus died and was buried at Canterbury in the year of Grace seven hundred thirty two, Weaver Mon. G Thorn in Chron. An. l. 32. as Weaver in his Monuments testifies, as likewise our ancient Chronicler William Thorn; but the younger Albinus or Alcuinus died and was buried at Cormorac in France in the year of Grace eight hundred and four, or rather eight hundred and nine. So that a whole age intervened between them. XII. CHAP. A. D. 711. XII. CH. i. 2.3. An Episcopal See established among the South-Saxons at Selsey. 1. IT hath been declared in the occurrents of the year of Grace six hundred eighty one, how S. Wilfrid being driven from York, and retiring into the Kingdom of the South-Saxons, did in a wonderful manner convert them to the Faith of Christ. After which he received from their King the Isle of Selsey for a quiet and settled habitation. Which Isle, saith Malmsbury, he filled with Monks, & withal transmitted it to posterity dignifyed with an Episcopal See. Notwithstanding hitherto not any one since his departure from thence, had succeeded him in that Bishopric, but the Churches there were governed by the Bishop of Winchester. The first therefore who sat in that peculiar See after S. Wilfrid was Eadbert: concerning whom Matthew of Westminster thus writes: 2. In the year of Grace seven hundred & eleven a Synodal Decree was made in the Province of the South-Saxons, A. D. 711. Westmonast. ad An. D. 711. that whereas the said Province had hitherto pertained to the Diocese of Winchester, at this time administered by Daniel Bishop thereof, it should afterward enjoy its own Bishop. Now the first Bishop ordained there was Eadbert, who had been Abbot of a Monastery built by S. Wilfrid of happy memory, and called Selsey: Where the said servant of God after his banishment from York remained the space of five years, and obtained of the King of the same Province a possession of eighty families, in which he might receive and maintain his companions in banishment. Now S. Wilfrid, assoon as he had received that land, he built upon it a Monastery, in which he placed and instructed in Monastical Discipline many Monks, especially such as had accompanied him in his banishment. But when he was restored to his See of York, first of all Cedwalla, and afterward his Successor in the Kingdom of the Westsaxons, In a invaded the said Province, subdued and killed the Kings of it, and annexed it to their own kingdom. And hence it came to pass that all that time the South-Saxons had no peculiar Bishop of their own, but were subject, as hath been said, to the See of Winchester. 3. As touching the forementioned Synod by the Decree whereof a New Bishopric was erected in the Province of the South-Saxons: Where it was assembled, what Bishops sat in it, or what other Decrees were made in it, no mention is made in any of our Ecclesiastical Writers. Neither doth Sir H. Spelman take any notice of it. We may therefore so interpret the foresaid Historian, as likewise S. Beda who affirms also that the South-Saxons received a Bishop by virtue of the Decree of a Synod, that this Decree has relation to the Synod of Hartford assembled thirty years before this time, Sup. A. D. 673 in the ninth Chapter of which was ordained, That the number of Bishoprics should increase proportionably to the multiplying of New Converts. XIII. CH. XIII. CHAP. 1.2. etc. The Gests of Saint Cungar a Hermit. 1. TO this time we must refer what our Historians write concerning S. Cungar a holy Hermit, Ap. Capgrav. ●● S. Cungar. who (as the Author of his Life testifies) was Son to the Emperor of Constantinople: whom when his Parents intended to engage in a Matrimonial state, he despising worldly pomp and glory, and aspiring to an eternal heavenly Crown, withal purposing to preserve his Virginal Chastity inviolate, stole privately in a mean habit from the Imperial Court, without discovering his intentions to any. Neither would the holy and humble young man settle his abode in any place near his parents, for fear, in case he should come to be discovered, they might recall him home. In this regard therefore, as likewise by the encouragement of an Angel he passed the Sea into Italy: from when he traveled over the Alps into France, and out of France sailed into Britain. For all his thoughts and endeavours were employed in finding out a seat proper for a solitary life: In his journeys therefore he diligently enquired after such a place. 2. Saint Cungar at last being arrived in Britain, and still earnestly pursuing his good intention inspired by Almighty God, directed his journey towards a Province thereof, named Somerset: where by the admonition of an Angel he came to a place perfectly agreeable to his mind; a place compassed about with waters and reeds, and which from his name, was afterward called Cungresbury: (Concerning which place, which to this day keeps its name, thus writes Camden, Under the hills of Mendipp towards the North, says he, is seated a small village called Congersbury, Camd. in So●●●sitsh. so named from a terrain person of great sanctity called Congar, who lived a Hermit there.) Ap. Capgr. ib 3. S. Cungar much delighted with the pleasant situation of the place among Waters and woods, said thus to himself, This is the place I have so long sought after, here shall be my abode, here I will spend the rest of my life in serving the Blessed Trinity. Thereupon he presently raised up a little habitation for himself: and afterward measured out a Church yard: Which having done, he built there an Oratory to the honour of the most Holy and undivided Trinity. In this place therefore this devout servant of God continued, being clothed with Sackcloth, and without any distraction leading a most innocent devout life in fasting & prayer. Early every morning he entered into the cold water, where he remained for his mortification till he had thrice repeated the Pater noster. This being done, he came shivering with cold into his Oratory, where he spent a great part of the day in devout prayers to God. At three of the clock after noon he did eat a small portion of barley bread, never using other sustenance, nor this to satiety. By this means his body became so very lean, that all that beheld him, judged that he was sick of an age. This Eremitical life was most delicious to him, who aspired to the imitation of the actions of Saint Paul the first Hermit and Saint Anthony. 4. To this relation the same Author annexes an account of several Miracles wrought by this servant of God, Idem ibid. which I willingly omit. After which he proceeds thus: Such miracles, says he, being published abroad, Ina the magnificent King of the English, liberally bestowed upon the venerable Hermit all the little territory lying about that village, assuring him that the same place should be to him a secure and undisturbed refuge, and that as long as himself reigned, no soldiers or any other should hinder him from his devotions. The same King after he had bestowed this land upon Saint Cungar, abstained ever after from visiting him, because he would not molest the holy man, nor interrupt his prayers. 5. Thus writes the said Author, to which he adds, Id. ib. How Saint Cungar in the same place instituted twelve Canons, who lived a Regular life: and how afterward passing over the River Severn into North-wales, he there erected another Oratory where he assembled a Congregation of Monks. Lastly how he undertook a pilgrimage to Rome, and from thence to jerusalem: where he died and his Sacred body was brought back to Congersbury. But as touching the year or day of his death, he affirms nothing. XIV. CH. XIV. CHAP. 1.2. etc. S. Swibert by reason of wars, leaves the Boructuarians. 6.7. etc. Prince Pipin gives him the Isle of verda: where he builds a Monastery. 1. BUT the glorious Exploits wrought in Germany by S. Swibert and our other Missioners from Britain, do require our attention to them. These we will relate in the words of an irrefragable witness S. Marcellin (cited by Baronius) who was an eye-witness and fellow worker in the Gospel with S. Swibert; beginning with the occurtents happening three years before this time, which avoiding distraction we thought fit to join together. Rom. ad. A. D. 70●. 〈…〉. [2. Two years being passed (saith Baronius) since a door had been opened to the Holy Apostle of the Boructuarians, S. Swibert, for preaching the Gospel to that Nation, there fell out a bloody war between them and their neighbouring Saxons: Which war was contrived and raised by the malice of the Devil, as himself before had threatened to the Holy man. The Narration of which matter is thus made by S. Marcellinus. 3. Although the Devil be a liar and the Father of lies, saith he, notwithstanding he made good his threatening to S. Swibert when he was cast out of a person possessed by him, That he would take a course to drive him out of the Province. For two years after that, an illustrious man called Bruno one of the principal Nobility among the Saxons coming into the Province of the Boructuarians with a great retinue, took up his lodging in a village named Ratigen: Where being entertained by one of principal authority there, there happened a quarrel between them, after they had been inflamed with drink: and in this dissension the Saxon through the Devil's instigation, killed the other with two of his servants. Which being known through the village, the friends and kindred of those who had been slain betook themselves to ●rms, and to revenge their death put to the sword the said Noble man of Saxony, and almost all his followers. 4. A true report of this being spread through Saxony, presently the Saxons, in great rage with a powerful army entered the borders of the Boructuarians, where they killed great numbers with the sword, besides other horrible mischiefs which they did to the rest: & as for the village of Ratigen, they with an implacable fury utterly destroyed it. On the other side the Boructuarian●, and principally such as had relation to the men who had ●een slain there, having likewise assembled strong forces of armed men, with fire and sword demolished many towns and fortifications of the Saxons. 5. Such violences and depopulations on both sides having continued a long time, the Boructuarians and specially such Christians among them as had been converted by Saint Swibert, considering that they were not able to resist the power and insolence of the Saxons, they took leave of Saint Swibert, and having received his benediction, they were forced to remove themselves into remoter Provinces, to the end they might there with more security serve our Lord. 6. In the mean time the glorious Prelate S. Swibert perceiving his flock to be dispersed up and down, and that no truce could be procured between the two Nations, nor any fruit by his preaching, by reason of the stony hearts of the Saxons, he made his prayers earnestly and assiduously to God that he would please to show him some convenient place, where he might dwell quietly in his old age. At last by the admonition of an Angel he was commanded to go to Colen, where the Noble Duke Pepin and his wife Plectrude, would bestow on him a fit place for his habitation. 7. Now, saith Baronius, how when the Holy Bishop came to Colen, he was there kindly and respectfully entertained by Plectrude the Wife of Pipin: how likewise after he had done many things beseeming his Apostolical Office, and by her recommendation obtained from her husband a village called Werda, seated in an Island of the Rhine, where he built a Noble Monastery, is at large recounted by the same Marcellinus. That establishment proved a strong bulwark to expugn the infidelity of the Saxons. And thus it happened that wheresoever this Apostolical Bishop went, his presence proved advantageous and healthful to souls: and that dispersion of Christians became a mean for the further spreading of the Gospel, as it happened in the Primitive Church, when by occasion of a violent persecution of Christians at jerusalem, the dispersion of the Disciples round about became profitable to the salvation of infinite multitudes. 8. Thus writes Baronius out of Saint Marcellin: S. Marcell. ib But let us hear the relation from the Holy man's pen. The Noble and devout Princess Plectrudis (saith he) with great devotion received the Holy Bishop in the Palace of the Dukes of Colen and Lorraine, a great part of which she had changed and consecrated into a Cloister of Religious Virgins, entitled the Church of the glorious Virgin, Ad Capitol●um. And awhile after she directed the holy man attended by a Noble person of Ardenna named Gerald, who had been healed by Saint Swibert a little before of a pestilent disease, with commendatory Letters to her husband Prince Pinpin, earnestly requesting him that he would bestow on the holy Bishop the village of Werda, seated in an Isle of the Rhine, to the end that there he and his Disciples attending him might take care and do good to the souls of the Pagan Saxons living near. Pipin, being at that time well stricken in years, received S. Swibert with great honour, detaining him a good space of time with him. In the end with great cheerfulness, as one who thirsted after the Conversion of the Infidell-Saxons, he with a Regal magnificence, not only bestowed on him the said village, but withal out of his own copious Treasure offered and added great store of gold and silver to enable him for the building a Church and Monastery to the glory of God, and the nourishing with the word of life that barbarous people utterly ignorant of the Faith.] 9 Now this Pippin was not the younger Pippin, who was son to Charles the Great: but Pipin firnamed de Herstallo, Magd●b. Father to Charles Martel, who was founder of this Monastery: So that the Centuriators of Magdeburg relating otherwise, do show great want of exactness in distinguishing times; and great ignorance in citing Saint Beda for a witness, who was dead above forty years before the younger Pippin reigned, who was so far from being a founder of the Monastery of Werda, that he changed into a Castle and fortification against the Saxons. But let us return to S. Marcellins Narration. S. Marcell. ib. 10. The holy Bishop, saith he, having taken leave of the Prince, returned to Colen to Saint Plectrudis. By whose assistance and authority he being attended by many Masons and other workmen went to Werda, where he presently began to found a Monastery near the Rhine to the honour of the glorious Virgin Mary, and there he collected a Congregation of Monks devoutly serving our Lord. After which it can hardly be expressed with what humility, devotion and reverence he preached the Faith of Christ to that rude Pagan people, and especially with what purity of mind and body he celebrated Masses and performed all other Ecclesiastical duties. XV. CHAP. A. D. 712. XV. C●A. 1.2. etc. Saint Swibert raises to life a dead man, etc. 1. AFter two years preaching there, Bar●● 〈◊〉 A. D. 71●. saith Baronius, the foundations of the Saxon-Church began to be laid by the most holy Apostolic Bishop S. Swibert, who came to them in abundance of benedictions, with signs and Miracle, raising a dead man to life, being powerful in all things, both deeds & words. Let us attend therefore to what S. Marcellinus has delivered concerning these things. 2. In the seven hundred and eleaventh year of our Lord's Incarnation, S. Marcell. 〈◊〉 saith he, when S. Swibert not only in Werda, but also in the towns and villages preached the Gospel of Christ with great fervour to the profane Saxons, it happened on a certain day, being Teusday, that he went into a certain neighbour-village attended by a venerable Priest called Willeic, to celebrate Mass: and a certain richman (who had been a Pagan called He●nger, but was afterward converted, and being baptised on the Feast of S. Peter and S. Paul, was named Peter) this man out of a great servour of Faith, devotion and Humility himself took care of conducting a Cart laden with sand, stones and other materials convenient for building the Monastery and in the way, by the malice of the Devil an Enemy to all good works, the said Peter fell from the Cart under the wheels, and was taken up dead, having his head and other members greivously wounded in several places. By occasion of which there being assembled a great concourse of people, who with grief beheld so sad a spectacle: When preparation was making for his burial, the Holy Father, S. Swibert with his devout Chaplain Willeic came to the place: Where being informed of the manner of the death of the said Peter, he having great confidence in our Lord's goodness, commanded the dead body to be carried to his Cell. Which being done, he in the presence of a great multitude expecting the issue, with many sighs & abundance of tears kneeling down, poured forth his prayers most earnestly to our Lord to restore to life the said Peter, who was a servant of his Monastery. And having a good space multiplied such prayers, he rose and kissing the body, immediately the dead man revived and rose up perfectly whole, insomuch as there was not left on his body the least marks of any wounds, nor no settling of blood. Which the people seeing, with great joy gave thanks to the Mercy of our Saviour. 3. The fame of this wonderful Miracle being spread in the Province, many Neophytes were confirmed in Faith, and Infidels converted which were regenerated by Baptism. Now the same Peter lived a long time after in perfect health, till the building of the Church was quite finished, and after the Holy Bishop departed to our Lord. Notwithstanding this, he did not reap that fruit, which might reasonably be expected, among that hardhearted peogle, for though many both of the common people and Nobles were converted, yet the greatest part remained in their Infidelity. XVI. CH. XVI. CHAP. i. 2. etc. A fictitious pretended Synod of London introducing the Veneration of Images▪ Which was in use from the beginning. A. D. 7.7 〈…〉 1. FOR want of matter to furnish the year of Grace seven hundred and twelve, Bale the Apostate, and the Centuriators of Magdeburg have invented a fiction of a certain Synod pretended to have been held at London decreeing the introducing of Sacred Images into Churches & veneration of them: as if before this time either Images had not been seen in the Churches of Britain, or no respect had been given to them. H●●psf. saec. 8 cap. 5. ●pelman ●n Co●cil. p 20●. 2. This assertion of theirs Harpsfeild deservedly calls a false and senseless fable. Yea Sir H. Spelman, though no friend to Images, acknowledges that the Centuriators report this without the least testimony of any ancient Writer. And whereas the occasion of this fiction was taken from the Apparition of the most Blessed Virgin Mary to S. Egwin, upon which he founded the Monastery of Evesham the same Sir H. Spelman confesses that neither in the Charter of King Coenred nor of S. Egwin, Id. ib. neither likewise in the Letters of Pope Constantin, nor in any other Monuments recorded by him any thing is to be found concerning the introduction or adoration of Images. Id. ib. p. 217. Bed. l. ●. c. 20 & l. ●. c. 20. 3. He grants indeed that our Apostle Saint Augustin made use of the Cross and Image of Christ, because Saint Beda expressly affirms the same. But he resolutly denies that before these times the Saxons did ever adore the Cross or Sacred Images. Indeed if by Adoration he mean that worship is due only to God, we agree with him that neither then, nor before or since the Saxons, or any Catholic allowed it to the Cross or Images, as appears in the seaventh Occumenicall Synod. But if he will by Adoration understand a worship or veneration Superior to a Civil respect, but infinitely beneath the Worship due to God it is most apparent that both S. Augustin and the Saxons after their Conversion did allow and practise Veneration to Crosses and Images. 4. For S. Gregory who was S. Augustins' Master expressly calls the Cross Venerable (Venerandam: Greg. M. 7 Ep. 5. ) and commands that the Image of our Blessed Lady and the Cross should be taken out of a Synagogue of the jews with that veneration that becomes them. ●. Ep 53. And again▪ I know, saith he, that you do not therefore desire the Image of our Saviour to the end you may adore it as a God. And we likewise prostrate ourselves before it, but not not as before a Divinity. ● Mar.. ●n ●oc. C. ●●t. de Imagine. Hence Peter Martyr treating of Images, says concerning him, Gregory the Roman Bishop was a Patron of Superstition, for among his Prayers this is one: Grant unto us, O Lord, that those who come to adore thy Holy Cross may be freed from the chains of their sins. Bale Cent ●. c. 68 Yea Bale himself the inventour of the forementioned fable, acknowledges that Gregory admits of adoration of the Cross, & Masses for the dead. 5. Again Saint Beda praises Saint Oswald for erecting a Cross and praying before it: Bed. l 3. c. 3. and moreover he adds: Idem ib. To this day many devout persons are wont to cut off slices from the wood of that most Holy Cross, which putting into water and giving that water to be drunk either by sick men or beasts, they are presently restored to health. All which particulars are manifest signs of a Religious Veneration. Hence it is most apparent, not only that the Saxons did from the beginning use the Cross and Image of Christ (and this Sir H. Spelman confesses:) but likewise religiously venerate them. And that be o'er the Saxons time the Christian Britain's did the same, hath been upon several occasions demonstrated in the former part of this History. 6. As touching therefore this mentioned fictitious Synod of London we will only add that which B. Parker writes: Antiq Br●ta●●n Br●thvvald Archiepisc. What was decreed in that Synod, is not come to light. And whereas some Writers affirm that the worship and ●●oration of Images was permitted by it, how truly they affirm this, I will not interpose my judgement. XVII. CHAP. XVII. CHANGED 1.2. etc. Another pretended Synod: censured. 1. AFTER that Sir Henry Spelman had abated the authority of the foresaid Synod of London, Spelm. in Con●● l f. 219. he adjoins another Synod which he affirms to have been celebrated under King Ina about these times, and which he calls a great Council of all Bishops and Princes, Nobles, Counts and a● Sage Counsellors and Senators as likewise the Commons of the whole Kingdom, which Council was assembled by the command of King Ina. 2. Now what was transacted in this pretended Council he thus relates out of the Appendix (Auctarium) to the Laws of King Edward the Confessor: King Ina took to wife a Lady named Guala, for whose regard that country was named Wales, which formerly had been called Cambria: For the said King had two wives. And with this his last wife he had possession of Wales, Cornwall and the happy Crown of Britain. Likewise generally the English at the same time took to themselves wives of the stock of the Britain's: The Britain's also took wives of the illustrious blood of the English, that is, Saxons. For this was performed by a common Council and assent of all Bishops, Princes, Nobles, Counts, sage Counsellors, Senators and Commons of the whole Kingdom, and by the command of the foresaid King Ina. 3. Moreover not a few English took wives of the blood and stock of the English of Germany: Thus all the inhabitants of Britain at that time became of one flesh and blood: and the Laws of Matrimony were well ordered, fornication and all uncleanness being quite banished out of the Realm. Moreover great diligence was used that for the establishment of the Kingdom and security of the people just judgements should be given. And by this means through the Divine mercy all the inhabitants of Britain were made one Nation and one people. The Kingdom itself likewise was by all named England or the Kingdom of the English, which before was called Britain. 4. Such an Union being established among the inhabitants of this Island, formerly much divided, they all unanimously stood together for the common profit of the kingdom, and courageously fought against the Danes and Norwegians, unplacable Enemies of the same, with whom for a long time most furious wars and battles were fought. For the foresaid King Ina was a Prince magnificent, liberal, wise, prudent, moderate, courageous, just and warlike; and upon occasion showed himself illustrious in his skill in Divine and secular Laws, and magnificent works: and he governed, united and established his kingdom in peace and unity by his great Wisdom and prudence, and when occasion was, by power and armed force. Thus far the Appendix to the Laws of King Edward surnamed the Confessor concerning this pretended Great Council, which truly for the many ungrounded circumstances in it, well deserves to be joined to the foregoing Synod of London. Id. ib. 5. The observation and censure which Sir H. Spelman therefore gives of it, deserves to be here annexed: Among our ancient approved Authors, saith he, there is not any mention of a second marriage of Ina King of the Westsaxons with Guala, as is presumed, the daughter of Cadwallader last King of the Britain's, nor of the change of name of Cambria into Wales upon that occasion, or that King Ina had any more than one wife which was Ethelburga (whose name shows her to have been of an English extraction) who manifestly was his last wife. A. D. 713. For when he undertook a Monastical Profession at Rome, she became a Nun in England, and was afterward Abbess of Barking: and both of them continued in their Religious habit till death. Likewise concerning the time and authority of this Council I can give no resolute judgement. For some Writers affirm that Cadwallader reigned only three years, others five, and Geffrey of Monmouth allows him twelve, so that it is utterly uncertain at what time King Ina should get possession of the Kingdom of Wales or Cambria. Again Geffrey makes King Inas the Nephew of Cadwallader, Henry Lluid his Son, and this pretended Council, his Son in Law. XVIII. CHAP. XVIII. C. i. 2. etc. S. Cathburga Sister to King Ina: builds the Monastery of Winburn. Of her Sister S. Quenburga. 1. A. D. 713. TO the year of Grace seven hundred and thirteen is referred the foundation of a Monastery of Religious Virgins at Winburn in Dorsetshire by S. Cuthburga and S. Quenburga Sisters to Ina King of the Westsaxons. The town where this Monastery was built, had been anciently called Vindoglade, but the Saxons changed the Name into Winburn. It is a Town (saith Camden) seated upon the side of a Hill, Camd. in Dorse●sh. and in the Saxons time was very large and populous, and of great renown. In the year seven hundred and thirteen Cuthburga a Sister of Ina King of the Westsaxons, who had been married to the King of the Northumber's, but upon discontent was divorced from him, built here a Monastery of Virgins. 2. The name of the King of Northumbria to whom Saint Cuthburga had been married, is by Matthew of Westminster call Egfrid, by Florentius, Alfrid: but Chronology in the opinion of F. Alford demonstrates that it was Osred: and the cause of the divorce was the King's shameful intemperance: For saith William of Malmsbury, Malmsb. de Reg. l. 1. c. 3. he reigned twelve years and lead a most filthy life, frequently offering violence to consecrated Virgins. 3. Certain indeed it is, that if she built this Monastery presently after her divorce, it must needs be Osred who was her husband: for it was founded in the eighth year of his reign. But Malmsbury, as likewise Florentius expressly affirm that King Alfrid was her husband, florence. A. D. 718. Malmsb. de. Reg. l. 3. and Saint Cuthburga having promised her Virginity to our Lord, by earnest prayers and tears obtained of him permission to perform her vow: and retired herself into the Monastery of Barking, where she lived under the Discipline of the Holy Abbess Hildelida. But afterward (how long afterward is uncertain) she herself became the Mistress of a Monastic Rule, A. D. 714. and built the Monastery of Winburn, where she spent the remainder of her days in quiet devotion. And this is the more probable, because in the Missal and Breviary of Sarum her Office is prescribed of a Virgin, and the Prayer imports the same. So that it is not likely that so licentious a Prince as Osred would suffer himself to be persuaded to permit her the accomplishing of her promise. 4. Here than we have an example not to be paralleled in all the History of God's Church, Of three Kings of the same Kingdom, to wit, the Northumber's, almost immediately succeeding one another, and as some Writers affirm, sons of the same Father, (King Oswy the Brother and Successor of Saint Oswald) who having received three Queens Virgins, were content to dismiss them all untouched. The first was Alcfrid the eldest son, who took to wife Saint Kineburga daughter to King Penda, who by his leave became first a Nun, than an Abbess of Dormancester, afterwards called Kineburg-Castle, and now contractedly Caster, about two miles distant from Peterborough. The next Brother, Egfrid who married Saint Ethelreda, who with his consent first took the veil at Coldingham; then became Abbess at Ely: And the third this Alfrid (or Osred) who espoused S Cuthburga; and resigned her to her heavenly Bridegroom. 5. Saint Cuthburga having built her Monastery, and therein a Church to the Queen of Virgins (saith the Author of her life in Capgrave) there macerated her body with almost continual watchings and fastings. Ap. Capgr. in S. Cuthburga. She was humble both to God and men, and mild to all. Many Virgins she assembled in the same place. She permitted her Body to enjoy no rest, but importunately day and night her Prayers sounded in the merciful ears of God. She happily ended her days in the year of Grace serven hundred twenty seven: Martyrlog. Angl. 31. August lb 22. Sept. and her memory is celebrated by the Church on the last day of August. Her Sister died three years after, and is commemorated on the two and twentieth of September. 6 A great proof of the perfection of Monastical. Discipline observed after her death in her Monastery, Rudolph. in viz. S. Liobae. A. D. 790. is this. That Saint Boniface the glorious Apostle of the Germans having founded a Monastery in those parts made choice of her Disciples above all others▪ and particularly of Saint Lioba, to plant Religious observance there. This is testified by Rodulphus, Disciple of Rabanus Maurus in the life of S. Lioba written by him. Idem ibid. 8. The same Writer also affirms that in the same town of Winburn there was erected likewise a Cloister of Monks, either by Saint Cuthburga, or her Brother King Ina: And that from the beginning a Law and Decree of Religious Discipline had been made, That excepting Priests who were to serve at the Altar, no men should be permitted to enter the Monastery of those Religious Virgins: Nor any woman into that of Religious men: And that among the other obligations of the Virgins at their Profession, this was one, never to step out of their Cloister, except upon a necessary cause to be approved by Superiors. 9 Among the Epistles of Saint Boniface there is one inserted from one Aldhun an Abbot, and two Abbesses called Cnenburg and Coenburg (which were probably these two Princely Sisters, Saint Cuthburga and Saint Quenburga) desiring a devour Priest called Wietbert an attendant of Saint Boniface, to recommend to God in his Prayers two Religious women Quoengyth and Edlu, both which died the same day; being the Ides of September. XIX. CHAP. XIX. CH. 1.2. etc. The death of Prince Pipin: to which S. Swibert endeavoured in vain to prepare him. 1. THE death of Duke Pipin happening about this time, A. D. 714. since the holy Apostolic Bishop Saint Swibert was employed in preparing him to it, which charge he performed with great zeal, though with small effect, it will not be judged impertinent to give an account of what passed between them, from the relation of S. Marcellin, a witness whose authority cannot be questioned. Thus therefore he writes. [2. It happened, S. Marcellin in Suiverto. saith he, in the year seven hundred and fourteen after our Lord's Incarnation, that Pippin of Herstall a magnanimous Prince and Ma●re of the King of France his house, sell sick of that disease which endred with his life. Hereupon the illustrious Bishop Saint Swibert was earnestly desired by certain Noble persons to visit him: But he thought fit first to go to Colen attended by his two Disciples Willeic and Theodorick; there to demand counsel of Plectrudis the illustrious Duchess of Lorraine or the Austrasians, how he should carry himself in that affair. She with great devotion received and entertained him, at last for her own consolation retaining with her the pious Priest Willeic, she dismissed Saint Swibert, accompanied by Agilulf Archbishop of Colen and other Prelates, giving them charge seriously to advise her husband Prince Pipin, that in case he should die he would take care not to disinherit his illustrious lawfully begotten children, Drogo Duke of Champagne and Grimoaldus More of the house to Childebert King of France, by substituting in his Will as his heir, Charles Martell a bastard by Alpaide his Concubine which injustice he could not do without the loss and damnation of his soul, besides the stain that he would bring upon his name in the sight of the whole Church, and Scandal of his Nobility and Subjects. 3. This was an employment which not long before had cost the Holy Bishop Lambert very dear, for because he had reprehended the same Prince for his unlawful cohabitation and marriage with the same Harlot, he lost his life and was deservedly esteemed a Martyr. 4. The foresaid Bishop, therefore being arrived at joppilta (a Town upon the River Mosa) where the sick Prince lay, were kindly received by him. They therefore to comfort and encourage him to suffer with patience temporal afflictions or infirmities, told him that Almighty God in his wisdom and goodness made the way to heaven rough and unpleasant to his Elect, least being delighted in the way they should forget or disesteem the happiness which they expected in their country. 5 After such like discourse often repeated, at last having found a convenient and opportune season, among other spiritual advices which they gave him for the good of his soul, they with great affection and zeal discovered to him the special motive of their journey, sharply reproving him for his unlawful marriage. But they had no sooner touched upon this argument, but they were with great indignation repulsed by the Prince. And the harlot Alpaide having diligently enquired into and found the occasion of these Prelates journey, rudely commanded them presently to be gone: And withal was so importunate with the Prince in behalf of her Son Charles Martel, that she obtained of him whatsoever she requested. And accordingly Pippin dying the same year, left Charles Martel heir of all his Principalities. 6. This being seen by the foresaid Prelates they were forced to return to Colen with grief and dishonour: where they made known to Plectrudis all things which had passed at joppilia with Pipin, withal comforting and exhorting her to sustain such crosses with patience. XX. CHAP. XX. CHAM i. 2. etc. The Birth education and Gests of S. Guthlac: Of his Disciple Bertelins' intention to murder him. Of Ethelbald a banished Mercian Prince comforted by him, etc. BUT in Britain a far more comfortable and happy death befell a Hermit of admirable Sanctity, named S. Guthlac, who, as in this life he enjoyed a familiar conversation with Angels, so in the next he was made their companion in blessedness for ever. His Gesis we have thought fit to remit till this time when he died, because having lived a solitary life, they were scarce at all involved with the common occurrents of the Church in his time The story of his life may require from us a more than ordinary attention & credit, because written by Felix a devout ●reist of the same age, and dictated to him by Bertelin a Monk of Croyland his companion in Solitude. The Author dedicated his Writing to Elwold King of the East-Angles, which is a sufficient warrant to rectify the Chronology of some of our Historians, who place the death of this Elwold in the year of Grace six hundred and ninety. By the general account S. Guthlac lived forty seven years, and being twenty four years old he undertook a soldiers Profession, in which he lived eight years, and fifteen years after in the Solitude of Croyland: so that his Birth must fall in the year of Grace six hundred sixty seven. The wonderful circumstances of which is thus recorded by the foresaid Author Felix: [2. In the days of Ethelred King of the Mercians, In vit. Saint Guthlac●●p. ●uv. 11. Aps. saith he, a certain Noble person of Royal offspring, named Penwald, had by his wife Tecta the holy servant of God Guthlac. At the hour of his birth his future Sanctity was miraculously designed: For from heaven there appeared the hand as it were of a man, of a red colour and a splendour inexpressible, which marked the outward door of the house with the Sign of the Cross: thereby happily prefiguring, that the infant then ready to be born should constantly carry in his body the Cross of Christ. A great multitude of neighbours there present being astonished with the strangeness of this Miracle, concluded that some great unknown Mystery was represented by it: when presently one of the Midwives issuing forth, published the birth of the infant. When he was baptised, he had the name Guthlac given him, which in the Saxon language signifies, A good gift: And indeed he was given to his parents by God, to the end he might courageously fight against their oppressors, both carnal and spiritual, and victoriously triumph over them He was of a countenance cheerful and mild, so that he became grateful and beloved by all. 3. When he had attained to the four and twentieth year of his age, seeing the Enemies of his country grow strong, he began to aspire to military honours, and raising soldiers he fiercely invaded them, broke into their Cities, subverted their castles and by many warlike exploits gained to himself immortal fame. Yet even in the midst of his fury he showed mercy to his enemies, and restored a third part of all the spoils gotten by him. 4. But at last calling to mind the sad and ●earfull deaths of many Princes from whom he had descended; and considering how all secular pomp is but a smoke suddenly passing away; that life is short, death terrible, a dreadful judge, and the pains to be suffered for sins incomprehensible & endless: Therefore calling his soldiers together, he told them, That having hitherto fought for vanities, he would spend the remainder of his life in our Lord's warfare: That they should choose themselves a Captain, but for his part he would follow the Cross of his Captain, Christ And when by no persuasions he could be drawn from this resolution, quitting his arms, he went to Rependon (or rather, Rippon) where there was a famous Monastery, in which receiving the clerical Tensure, he submitted himself to a strict Monastical Discipline, wholly abstaining from any drink which could inebriate. He was very diligent in learning the Psalms and Church Hymns, and in the space of two years he with great facility advanced himself in the knowledge of Srcred Scriptures. He had a pleasing aspect, was humble in his gesture and gate, religiously showing great fear of in God his actions, firm in Faith, patient in hope, profuse in Charity, kind and mild to all, provident in counsel, and circumspect in his words. 5. Having spent two years in a Coenobiticall conversation, he aspired to greater austerities in a solitary. Anachoreticall life. Now there is in Britain a vast fenny country which beginning from the River Gron●e extends itself Northward along the Sea coast for a very great space, and it is variously divided by ferns, woods, and serpentine rivers. Thither did he repair, having fi●st obtained leave of his Religious Brethren: and was told by the inhabitants of the place that the I●le was named C●oyland: where several persons having had a desire to dwell, were forced to fly away by terrible apparitions of Devils. This report not discouraging him, he passed over into it in a fisher's boat, on the Feast day of S. Bantholmew the Apostle: in whose intercession having a special confidence, he resolved to make his abode there in that place of horror and vast solitude, having with him only two young men which had followed him. 6. Whereupon he built himself a small cottages his clothing was only raw skins of beasts, and his nourishment barley-bread with muddey water, and this never till Sun●ett, and with great parsimony. The Enemy of mankind therefore envying the Humility of this Man of God, did suggest to his mind so vehement a tentation, that he had fallen into the pit of despair, had not our Lord mercifully regarded him by the intercession of the Blessed Apostle S. Bartholomew. For when he being in great disturbance of mind was upon the point to desert his Desert, S. Bartholomew visibly appearing to him, encouraged him to constancy, by discovering that such Tentations were permitted by our Lord for the trial of his Faith, and to the end that distrusting himself he might place all his confidence in God, who would never forsake him. After such like exhortations, the Apostle vanished out of his sight, and from that hour the Devil never had the boldness to tempt him with the spirit of Despair. 7. Consequently the devout Author recounts several other particular Tentations, horrible apparitions of Devils in several shapes; sometimes persuading him to immoderate and indiscreet fasting, thereby to destroy his health: sometimes insulting upon him, whipping, binding and carrying him through those fenng places, etc. all which he despised, and triumphed over. 8. Now, as hath been said, there were attending him two youn● men, the name o● one of them was Bertelin: he had received the clerical Tonsure, and served our Lord in Spiritual Exercises under the direction of the Holy man. Now the Wicked Spirit perceiving that he could not by any tentation subvert the Saint, raised in the heart of this young man so violent a passion against him, that he took a firm resolution to murder his Master and Teacher, that he being dispatched out of the way, his house and furniture in it might descend as by right upon him. But the pious servant of our Lord by revelation of the Holy Ghost was acquainted with all these malicious designs of Bertelin therefore on a certain day calling him to him, he plainly and distinctly told him all his thoughts, when, and where, and in what manner and with what intention he had designed his murder. The young man perceiving that he was deprehended, with great remorse cast himself at his feet, begged and easily obtained pardon. And from that hour he showed all fidelity to him, and continued with him to his death: after which he had the honour to assist at his burial This is the same Bertelin who dictated all these particulars to Felix the Writer of his Life. 9 Hereto the Author adds several miraculous signs wrought upon several occasions by the man of God: which the Reader at leisure may have recourse to. Moreover he relates how he was visited by a certain Bishop named Hedda; who, being a witness of his piety testified by his discerning the thoughts of a Priest, called Wilfrid (who attended the Bishop and promised to explore whether he was not an Hypocrite, such as he had seen many in Scotland, who pretending a solitary life, gave themselves to idleness and excess) Hereupon the Bishop forced the Holy man against his will to receive the degree and honour of Preisthood. 10. One particular more we will add, briefly mentioned by the foresaid Author of his life, but more fully related by Ingulfus Abbot of Croyland; who writes the History of his Abbey, beginning it with this story of the Conversion of a certain Prince of Mercia called Ethelbaldus by the good advice of S. Guthlac. 11. In those days (saith he, that is, in the year before the death of this Holy Hermit) Prince Ethelbald great grandchild of Alwy the Brother of King Penda was banished out of the kingdom of the Mertians. He was of an elegant stature, strong of body and warlike of mind, but (which was to be bewailed) he was highminded, and apt to any rash attempt against the King. For which turbulent spirit of his (as we may justly imagine) he was exposed to many dangers, and for a long space debarred all meddling with State-affairs. And not only so, but King Coelred did violently persecute him every where, insomuch as being in great danger, and wholly destitute of friends and all means to resist, he would oft come privately to the man of God Saint Guthlac, who was his Confessor to seek for spiritual counsel, when all worldly assistance failed him: and to him he humbly made his complaints. 12. The Holy man having heard him, kindly and mildly comforted him: and withal, as one to whom future things were by divine revelation known, he distinctly and particularly discovered to him what should succeed afterward, promising him that he should be King of his Nation, and subdue all his Enemies. Yea moreover he bade him be confident that all these things should happen to him without any combat or effusion of blood, only by God's power and Providence over him. 13. But to these comforting promises he added serious admonitions, that he should fear our Lord God above all things, and show ●ll subwission and respect to his Holy Church: That he should often deplore his former crimes, and constantly make good his purpose of amendment: For he told him that if he would be careful to obey the Diune Law he might with confidence expect God's help and favour. By such exhortations and comforts the mind of the afflicted Prince was exceedingly refreshed, insomuch as in the presence of his holy Father Saint Guthlac, and others then standing by, he expressly promised, that assoon as God should set him peaceably in the Throne of the Kingdom, he would found a Monastery in the same place, to the honour of God and memory of his said Father: And this promise a short time after he effectually accomplished.] XXI. CHAP. XXI. CH. 1. 2. etc. The death of Saint Guthlac: and wonderful occurrents. Of his Sister Saint Pega. 1. AFter a life spent with such austerity, holiness and devotion, there must needs follow a death conformable to it: which is thus related from the mouth of his companion and Disciple, Berthelin. 2. When the day of his departure approached, he called to him his Disciple Berthelin, In vit. Sanct. Guthlaci ap. Sur 11. April. to whom he said, My son, I am now going to reap the fruit of my Labours: I desire to be dissolved and to be with Christ And after other words to the same effect, he enjoind him to go and with great affection in his name salute his Sister Pega, desiring her to take care of his burial. Withal he bid him tell her, that therefore he had avoided the seeing and conversing with her in this present life, that they might for ever enjoy each others company in the life to come. 3. Then his said Disciple took the boldness to say thus to him, I adjure you, Holy Father, that you will not refuse to tell me plainly what the matter was, that every morning and evening since I dwelled with you I heard you speak to, and sometimes seem to answer some body: Who was that person with whom you conversed? Your speeches I heard, but could never understand with whom you spoke. To this question the Holy-man answered, My dear son, My last hour is now at hand: It is not therefore expedient for me now to lie, who all my life have abhorred it. Know therefore that from my first entrance into this wilderness, every morning and evening I have enjoyed the conversation and comfort of a heavenly Angel, who by his celestial consolations refreshed me in all my labours and tentations. He foretold to me things future, discovered such as were absent, and acquainted me with hidden Mysteries, which it is not expedient nor lawful for me to make known. But now, My son, be careful to seal up in silence these things: and presume not to discover them to any but my Sister Pega, and the devout Anchoret Egbert. 4. When he had said this, such an odortferous fragrancy came from his mouth, that it seemed as if one had strewed roses, or poured forth balsam in the place. And from midnight till morning a Light of inestimable brightness shone through the whole house. And assoon as the Sun was risen, he said to his Disciple Bertelin, My Son, now is the moment that I must go to Christ: Having said" this with hands stretched forth toward heave, he fell asleep in our Lord, on the third day before the Ides of April. And the same Brother saw as it were a tower of fire reaching from the earth to heaven, the splendour of which was so wonderful, that in comparison the light of the Sun at midday was pale and obscure. A while after Blessed Pega the holy Man's Sister coming into the Island, found the whole house replenished with a sweet fragrancy infinitely exceeding all odours which either art or nature could produce. Then having decently buried her Brother S. Guthlat in his Oratory, she returned to her own dwelling. 5. About a year after his death, his sister and other Priests came to his Oratory with a resolution to bury his body more honourably, and they found it entire without the least corruption, as if he had been asleep. The joints likewise of his arms and fingers were as easily flexible, as if the humours and spirits were yet running through his veins, & his sinews had lost nothing of their former vigour. Moreover the garments in which his sacred body had been wrapped preserved still their primitive freshness and glass. With great joy and exaltation therefore they again reposed the Sacred Body once more in a Tomb expressly made for it. 6. Now Prince Ethelbald in his exile having heard of the death of the Holy man, was overwhelmed with grief, and coming to his sepulchre, he cried out with many tears, O Father whither shall I a poor banished man go? to whom shall I have recourse? Now indeed I perceive that I am a miserable exile. Dear Father Guthlac, do not you forsake him who is abandoned by all, and exposed to all miseries and torments. Having spoken many such words with extreme grief and bitter sighs, towards midnight he saw the Oratory wonderfully enlightened with an inexpressible brightness, and the Holy man himself appeared to him with a celestial splendour, saying to him these words, My dear Son, our Lord has a regard to thee, be comforted and assured that within two years all thy travels shall have an end and thou shalt recover thy throne with great glory. Besides this, the Holy man expressly discovered to him how many years he should live, and many other things which should befall him. And when the Prince desired some sign to assure him that these things should be accomplished, the Holy man added, Let this be a mark and sign to thee, that to morrow before nine a clock in the morning the inhabitants of this place, now in want, shall be beyond their hope supplied with abundance of provisions. Now when the Prince saw this really fullfilld, his mind before wavering, was confirmed with great hope and confidence. A. D. 715. And indeed a short while after Almighty God took out of the way King Ceolred his persecutor, and dispersed all his enemies, so that within the ●●ne promised, the Royal dignity was restored to him, as shall shortly be declared: and likewise how Ethelbald gratefully and magnificently accomplished his Promise. XXII. CHAP. XXII. CH. 1.2. The Death of the Royal Virgin Saint Eanfleda, etc. 3. The death of Waldhere Bishop of London: to whom Inguald succeeds. 4. Beorna King of the East Angles after Elwold. 1. THE same year the Royal Virgin and holy Abbess S. Eanfleda likewise left this val●●y of tears to go and enjoy the eternal embraces of her heavenly Bridegroom, to whom she had been consecrated from her infancy. Vid. sup. l. c. We have already declared, how she being born immediately before her Father Oswi King of the Northumber's was ready to join battle with the bloody King of the Mercians, Penda, he made a vow that in case God would give him the Victory he would devote her to his service in a Religious life: And the Victory ensuing, he gave her to the care of S. Hilda Abbess of the Monastery of Heortsig, and afterward of Steneshalch: in which S. Eanfleda lived some years in obedience, and afterward became Abbess thereof: Where, (saith S. Beda) having accomplished threescore years in great devotion and purity, Bed. l. 3. c. 24. she was translated to heaven to celebrate her marriage with our Lord, to whom she had been all her life espoused. In the same Monastery both she and her Father Oswi, her Mother Eanfled, and her Mother's Father Edwin, and many other Noble personages were buried, in the Church of S Peter the Apostle: and her name is anniversarily recited among the Saints in our martyrologue on the eighth of February. Maryrolog. Angl. 8. Febr. 2. Among the Epistles of S. Boniface there is one which seems to have been written by this Holy Virgin to an Abbess named Adolana, who lived in foreign parts somewhere in the way to Rome: for therein she recommends to her care and charity another Religious woman formerly brought up in her Monastery, who in devotion to the Blessed Apostles S. Peter and S. Paul had undertaken a pilgrimage to Rome to visit their Holy Sepulchers. 3. The year following Waldhere Bishop of London died, A. D. 715. who had succeeded the glorious Bishop S. Erconwald in that See, and who, as S. Beda testifies, gave the Habit of Monastical Profession to Sebbe the devout King of the East-Saxons a little before his death. His Successor was Inguald, who governed the same Diocese about thirty years, and is reckoned the sixth among the Bishops of London. 4. About the same time also happened the death of Elwold King of the East-Angles, in whose place his Brother Beorna reigned, who was the youngest son of Ethelhere. XXIII. C. XXIII. CHAP. 1.2 War between King Ina and Ceolfrid. 3. Horrible crimes of Ceolfrid. 1. THE same year there arose great troubles in Britain by reason of a bloody war between Inas King of the Westsaxons and Ceolred King of the Mercians. These were both in power and extent of Dominion, the most puissant Kings among the Saxons. An equality therefore bred a mutual emulation and desire in each of them to advance themselves by the ruin of the other. King Ina was the invader: Neither did he find Ceolred unprepared: so that they quickly came to a battle. And the place of their combat was a Town in Wiltshire called Wodensbury, from Woden the Idol of the Pagan-Saxons answering to Mercury. It is seated near Wansdike, and is the same place where in the year of Grace five hundred ninety one Ceaulin King of the Westsaxons fought his last battle, which having lost, he died presently after. 2. In this place did Inas and Ceolred meet to decide their controversy whether should be Master: And (saith Huntingdon) the battle was fought on both sides with such horrible obstinacy, Huntingd. l. 4 that it could scarce be determined ●● whether part the destruction was greater. 3. Ceolred esteemed it as a victory that he could resist so powerful a King as Ina, from whom he little apprehended a second invasion, considering the great diminution of his forces by the last combat. So that he esteemed himself secure, and freely gave himself up to his lusts and abominable sacrilege. By which he filled up the measure of his sins, and felt the year following in a terrible manner the avenging hand of God's justice. His lusts he extended even to Religious Virgins consecrated to the immortal God, who therefore ought to be exempted from the touch of any mortal man. And as for his Sacrilege in in●ringing the privileges of Religious houses and invading their possessions, our Historians do not particularly exemplify in any: So that it is probable that it was the late-built Monastery of Evesham which was violated by him▪ notwithstanding the great Privileges and Exemptions conferred on it both by the Papal and Regal authority, and notwithstanding the solemn maledictions denounced by the founder thereof Saint Egwin, yet alive, who in consecrating it is recorded to have pronounced these words, If any King, Prince or other shall be incited by the Spirit of avarice so as to diminish the Rights of this Monastery (which God forbid:) Let him be judged before the Tribunal of God, and never come into the memory of Christ: but let his name be for ever blotted out of the Book of the living, and himself bound with the chains of eternal torments, except he repent and satisfy for his crime in this life. 4. But before we relate the effect of this Curse upon this unhappy King, it will be expedient to recount the story of a wonderful vision happening about this time to a certain man who was restored from death to life, on purpose that by relating the wonders of the other world he might deter sinners from the obstinacy of their rebellion against God. By which vision it appears, that this King Ceolred was some time before his death destined to eternal torments. It is not without some scruple that I am moved to insert in this History Narrations of this Nature: But the unquestionable authority and Sanctity of the Relat●ur obliges me not to omit it, though the Centuriators of Magdeburg without any show of a rational disproof of it, do voluntarily and at adventure condemn it as a fable. XXIV. CHAP. XXIV. C. 1.2. etc. The Narration of a terrible Vision of a man, when his soul was separated from the body▪ and afterward restored: related by S. Boniface. 1. THIS wonderful relation is extant in an Epistle written by Winfrid, afterward called Boniface, the glorious Apostle of the Germane Nation, and happy Martyr of Christ. Which Epistle was directed to Eadburga Abbess sister to S. Editha or Edgitha and daughter of Frewald a Prince among the East-Angles. And probably it is the same Eadburga concerning whom we read in the life of Saint Guthlac, Ap. Caper. in S. Gutl. ●acs. that the sent to that holy Hermit a coffin of lead, and in it a linen sheet, in which she desired that after his death he would permit his body to be enclosed. Her name is commemorated among the Saints in our martyrologue on the eighteenth of july. Martyrolog Angl. 18. jul. 2. Concerning these two devout sisters we read thus in Camden's Description of the Province of the Catechleum or Buckinghamshire: Camden in Buckingham. The Town of Ailsbury in that county (saith he) was anciently illustrious by the Memory of Editha born and brought up in it: Who having obtained from her Father Frewald this Town for her portion, by the persuasion of Priests presently quitted all pretensions to a husband or the world, and taking the Sacred veryle of Religion was, together with her Sister Eadburga, illustrious for holiness in that age, wonderfully abounding with Saints. From her name there remains to this day a village seated among the hills near adjoining, called E●burton. Now the menour of S. Boniface his letter to S. Eadburga is as followeth: B●●ifac. ●pist. 21. [3. Most dear Sister, Your request to me is that I would carefully send you in writing an account of the Visions showed of late to a certain man in the Monastery of the Abbess Milb●rga, who was restored from death to life, according as I was particularly informed by the Venerable Abbess Hildelida. I thank God I can now more fully and clearly through his help fulfil your desire, for I myself have discoursed with the revived person himself in these transmarine parts, who perfectly informed me of all those wonderful visions, which he in Spirit, and separated from his body, saw. 4 For first of all he told me that by a violent and mortal sickness he was delivered from the weight of his lumpish body, and presently became in a state resembling that of one whose eyes having been clouded with a thick veil was on a sudden freed from that impediment, for all things, which formerly had been in darkness, became clearly visible to him. So himself having cast off the thick veil of his body, the whole world was at once represented to his sight, so that with one glance he saw all creatures. 5. Assoon as he was thus escaped from his body, certain Angels so bright & shining that they dazzled his sight, received him, and they with a melodious harmony sung these Words of the Psalm, O Lord, rebuke me not in thine anger, neither correct me in thy fury. They raised me up aloft into the air, an● 〈◊〉 ●aw the whole earth compassed with fire, 〈◊〉 whence issued a flame upwards vastly spread and most terrible to behold and it seemed as if the fire would have consumed all things, had not the Angels, assuaged it by the impression of the sign of the holy Cross: Which assoon as they had done, the flame presently settled, and the pain which my eyes had felt by the ardour of it became much qualified, though by reason of the splendour of the Angels accompanying me it was not wholly taken away, till one of the principal among them with his hand covering my head, protected me from all danger and incommodity. 6. Moreover he told me that whilst he was out of his body, he saw such an innumerable multitude of souls, that he thought there had not been so many since the Creation: A like troop of wicked Spirits likewise there was, as also of glorified Angels, & these were in a continual earnest dispute together about souls assoon as they were issued out of their bodies: the devils accusing and aggravating each one's sins, and the Angel's qualifying and excusing them. 7. Yea all his own sins and offences which from his infancy he had committed, and not confessed either through negligence, forgetfulness, or ignorance that they were indeed sins, all these he heard with his own voice earnestly crying out against him and accusing him, every vice setting itself distinctly before him, & upbrading him severally, one saying I am thy oncupiscence, by which thou didst desire things unlawful, and contrary to God's Law I am thy vain glory, by which thou didst boast thyself before men: I am Lying, with which thou hast oft offended: I am idle speech, oftimes practised by thee: I am vain and wan●on on Seeing I am contumacy and disobedience to thy Superiors: I am Spiritual sloth in holy Exercises I am wand'ring and cur●m cogitation, to which thy mind almost every day yielded in the Church, or elsewhere: I am Drowsiness, which hindered thee from rising to praise God: I am an idle journey which thou tookest for thy vain pleasure: I am negligence and want of care in study about divine matters. And many other vices like these which in the days of his flesh he had committed, and neglected to confess: yea beside these, many sins cried out terribly against him, of which he had no suspicion that they were sins. In like manner the Wicked Spirits joined with his sins in such clamours and accusations, fiercely testifying to him he times and places where he had committed all his sins. 8. Particularly he said he saw there a certain man whom whilst he was as yet in a secular state he had wounded, & who was yet alive: this man was brought to join in testimony against him by those Wicked Spirits, and his bloody gaping wound seemed to have a tongue which loudly upbraided him with his cruelty▪ Thus all his Sins in a great heap being counted, his terribly malicious Enemies cried out confidently, that he belonged to them, and therefore they had a ●ight to torment him. 9 On the other side those few small virtues, said he, which I poor wretch had with great imperfection practised in my life time, they likewise lifted up their voices to excuse me: One said, I am Obedience which he showed to his Superiors▪ Another, I am Fasting, with which he mo●tyfied the unlawful desires of his flesh: A third, I am Psalmody, exercised by him in satisfaction for idle speeches. And thus every virtue cried out in my behalf to excuse me against the clamours of the opposite Sins. And with these virtues did those gloriously shining Angels join themselves in my defence, so exalting and magnifying them, that they now seemed to me far more excellent than before, and much exceeding the strength I formerly had. 10. Besides this he told me, that in the lower part of the world he saw a great number of pits vomiting flames, and that in some parts the earth would break asunder, & there would issue terrible flames. Now among those pits he saw many wretched souls like birds of a black colour, weeping and howling in the flames, bewailing their demerits which had brought them to such torments; which souls would sometimes sit on the brink of the pits in some refreshment, and anon with great wailing fall into the flames again. And one of the Angels told him, that such a short vicissitude of rest did signify that God after the last judgement would give perpetual rest to those poor souls. 11. Now under those Pitts there were others infinitely lower, whence, said he, I heard a most dreadful and inexpressibly horrible groaning and shreiking of souls, such as to which our Lord would never extend his mercy, but everlasting flames shall torment them. 12. He saw likewise a place of admirable deliciousness, in which there was a glorious multitude o● persons wonderfully beautiful, and rejoicing with inexpressible joy, who invited him, if it were possible, to come to them, and partake of their happiness: And from that place there was exhaled a most odoriferous fragrancy, which was nothing but the breath issuing from those happy and joyful souls. This place the Angels said, was that so much spoken of Paradise of God. 13. And not far from this delicious place he saw a terrible River, which flowed with fire and pitch: over which there lay a narrow plank instead of a bridge, towards which those happy souls made great haste, to the end that passing over it they might arrive on the other bank to another place infinitely more glorious and happy than the former. And some of them without any wavering or difficulty soon passed over: but others slipping aside, fell into that horrible River, some only to the knees, others to the arm-pitts, & others quite plunged over head: yet every one of them came out much more beautiful and glorious then before they fell in. And one of the Blessed Angels said, These are such ●oules as when they ended their mortal life were stained with some not very heinous sins and therefore stand in need of God's mercy, that they may be perfectly purified before they be admitted to his presence. 14. Beyond that River he saw the walls of a City of an unmeasurable length & height, shining like the Sun: and he heard the Angels saying, This is that Holy and glorious City, the Heavenly jerusalem, in which those pure souls shall rejoice for ever and their glory therein shall be so immense that for the incomprehensible splendour no eye can look upon them. 15. The man likewise told me, that among others he saw the soul of a certain Abbot lately dead, which seemed of great beauty: which notwithstanding was seized on by the Wicked Spirits: crying out earnestly that he belonged to them. But one of the Angels said, A. D. 716. O you wicked wretches, I will presently show you that you can have no power ourr him. Then immediately there appeared a great multitude of white shining souls, which cried out saying, This man was our Teacher and Instructor, and by his exhortation gained us to God, by the merit of which charity he is rescued from you, and therefore manifestly can not belong to you. And with these souls the Angels joined in their contention with the other infernal Spirits: by which assistance of the Angels that soul was delivered. Then one of the Angels sharply rebuking the Devils, said, Take notice that without any right or title at all you have laid hold on this soul: therefore be gone from hence into everlasting fire. Assoon as he had said this, immediately those Wicked Spirits with grievous howling cast themselves into those horrible pits. But a while after there came out others which renewed the contention about the merits or demerits of souls. 16. He said moreover that at that time he could discern the different merits and condition of men yet alive. And that those who kept themselves free from crimes were manifestly in God's favour, and defended from all danger by Angels to whom they were united and in a sort allied by Charity. But to those who polluted themselves by heinous sins there was continually associated a Wicked Spirit always in●iting them to sin: And after every sin committed by them in thought, word or deed, this Wicked Spirit would make it known to other Infernal Spirits, at which they would rejoice: and immediately the former Evil Spirit would return to his Office o● tempting. 17. Particularly he told me that he then saw a maid yet alive, who grinding in a mill saw near her lying a new distaff curiously carved, which belonged to another woman: and this distaff because it pleased her, she stole. Then those wicked spirits with joy declared this theft to their companions, bidding them take notice of it. 1●. He added saying, I saw the soul of a certain Brether, newly dead to whom I gave assistance during his sickness and assisted at his burial: and he at his death charged me to require in his name of his brother that for the comfort of his soul he would give freedom to a certain captive maid. But his Brother through avarice refused to perform his request: for which the foresaid soul with grievous sighs complained of his brothers hard-heartedness. 19 He likewise testified concerning Ceolred, King of the Mercians, who at the time of these visions was certainly alive. Him he saw defended from the violence of Devils by Angels, who held over his head a certain Umbrella like a large book: But the Devil's panting with earnestness besought the Angels to take away that defence, and give him up to their fury, for they laid to his charge a multitude of most horrible crimes, for which, said they he is designed to everlasting torments in Hell. Then the Angels with sad countenances said. Alas, alas, this wretched sinner can be defended no longer, neither can we afford him any further assistance, so great and unpardonable is his guilt and impenitence: Having said this they removed the defence from over his head: and immediately those infernal spirits more in number, than all creatures now alive in the world, with shoutings and joy laid hold on him & tore him incessantly with several sorts of torments. 20. At length the Angels commanded the person who being rappd from his body, saw and heard all these things in a spiritual vision, that he should without delay return to his own body: and that he should confidently manifest all these things to such as with a good intention asked him, but by no means to unbeleivers or deriders. They likewise charged him to discover particularly to a certain woman dwelling a great way off, all her sins committed by her; withal signifying to her that if she would, she might yet by Penance and satisfaction recover the favour of Gtd. But in the first place they commanded him to reveal all these visions distinctly to a certain Priest named Buggan, and according to his instructions declare them to others. That he should also confess to the same Priest all those his own sins of which he had been accused by the unclean Spirits, and according to his judgement correct and amend them. And for a proof that it was by an Angels command that he had recourse to him, he should tell the Priests that for the Love he bore to God he had worn the space of many years an iron girdle about his loins: a thing which no man alive knew of. 21. To conclude, he told me that whilst he was separated from his Body he had such a horror and hatred against it, that in all his Visions he saw nothing so odious to him, or so contemptible, and that evaporated so filthy a stink, except the Devils and the flame in which they were tormented, as his own body. Yea seeing the care and kindness which his brethren and fellow-servants expressed to his hateful body, he had a horror therefore to approach to them. However being commanded by the Angels he was forced to return to his body, and this he did at break of day, having left it a little after midnight. 22. After he was restored to life, it was a full week before he could see any thing, for his eyes were full of Blisters, and blood issued out of them. And afterwards all proved to be true which had been told him by the Angels, touching the devout Priest, and sinful woman. Likewise the sudden death presently following of the wicked King Ceolred confirmed too well the truth of those things which were seen touching him. 23. Besides these, there were many other like things represented to him in his vision, which he could not distinctly call to mind: Greg. M. Dialog. l. 4. c. 36. and indeed he professed that his memory afterward was nothing so retentive, as formerly. Now all these particulars which at your earnest request I have here written were related by him, not to me alone, for there were three Religious and venerable Monks present with me, who do here ratify by their subscriptions the truth of this Writing. Farewell, truly holy Virgin, etc. 24. Such is the tenor of S. Boniface Epistle: and, accordingly as S. Gregory observes, thus does the Divine Goodness in his great mercy dispose, that some even after their death do return presently to their body, to the end that by seeing they might be induced to fear the torments of Hell, which having heard from others they would scarce believe. XXV. CHAP. XXV. CH. i. 2. etc. Death of King Ceolred: to whom Ethelbald Succeeds: who according to his promise to S. Guthlac, builds the Monastery of Croyland. 1. IN the year seven hundred and sixteen after our Lord's Incarnation Ceolred King of the Mercians by his incestuous lasts, A. D. 716. sacrilege and other crimes having filled up the measure of his sins by his fearful death too well confirmed the truth of the foregoing Prophetical Vision concerning him. William of Malmsbury only writes in general concerning it, saying, Ceolred miserable in his immature death after a reign of only eight years, was buried at Lichfeild, leaving his wife Queen Wereburga a widow, who became a Religious woman, and afterward an Abbess: His heir and successor in the Kingdom being Ethelbald grandchild of Alwi brother to King Penda. 2. But Saint Boniface writing to this New King Ethelbald, and deterring him from impiety by the sad example of his Predecessor, thus describes his miserable death: Colred, says he, thy Predecessor a ravisher of Consecrated Virgins, and infringer of Ecclesiastical privileges, whilst he was splendidly feasting with his Nobles, the infernal Spirit seized on him, and forced from him his soul without Confession or any Sacrament, as he was talking with the Devil, and blasphemously detesting God and Divine Law. By which expression that learned and famous Saint reckons among the most heavy and terrible punishments of a soul, to depart out of the world not purified by Confession, nor armed with its last Viaticum, the Sacrament of our Lord's Body. 3. The Successor of Ceolred in the Kingdom of the Mercians was, as hath been said, Ethelbald, to whom Saint Guthlac had promised it not long before. And he likewise delayed not the same year to perform the promise he had made to the Saint by building and richly endowing the Monastery of Croyland. Concerning which, Ingulphus a Monk and Abbot of the same Monastery thus writes: King Ethelbald perceiving that his dear Father and comforter Saint Guthlac became glorious by many Miracles, Ingulph. hist. with great joy and devotion went to the place of his burial, and having now got the kingdom promised by the Holy-man, he entirely accomplished whatsoever he had promised him whilst he was alive. For presently sending for a Monk of Evesham named Kenulph, a man of noted piety, he gave unto him the whole Isle of Croyland, that he might there build a Monastery and gather a Congregation of Monks to serve God for ever: Which Monastery he entirely freed from all secular charges and customs: Of which Grant he made them a Charter signed and subscribed by his Bishop & Nobles. A Copy of which Charter is there by the same Author recorded. 4. In the ●ame Charter is contained a measure of the Land by him given: for the Isle of Croyland is there described to be four leagues in length and three in breadth: To which were added two adjacent Marisnes, the one being two leagues in length and one in breadth: and the other, each way two leagues. Moreover for the building of the Monastery he gave out of his treasury the first year three hundred pounds, and for ten years following one hundred pounds yearly. 5 But this devout King thus far only was able to accomplish his vow this first year, Idem ibid. that he assigned the place for building the Monastery, together with the lands and possessions annexed to it. But to erect so vast a building on a soil so fenny and yielding, required strange industry and labour. Which how it was performed, the same Author thus describes: Because Croyland was a fenny soil, as the name imports (for it signifies a crude muddy ground) and therefore could not sustain a stone-building of any considerable bulk, the foresaid King took order that innumerable vast piles of oak should be forcibly driven deep into the earth, and that solid earth should be brought in boats from a place called Upland, nine miles distant from thence, which Ne● earth was mixed with the morish soil and laid over the said piles And thus, whereas S. Guthlac had formerly contented himself with a wooden Oratory, the King began and consummated a magnificent Church of Stone, thereto building a Monastery which he enriched with possessions and all sorts of ornaments: and during his whole life loved that place most tenderly. And since this first foundation that Monastery never wanted Religious persons to inhabit it to this day (that is, till the Norman conquest at which time the said Author lived.) 6. The first Abbot of that Monastery is in the forenamed King's Charter called Renulphus, sent for out of the Abbey of Evesham. But besides the Monastery, there was a little Hermitage in which S. Guthlac lived. Who being demanded who should succeed him therein, answered, That it was a person who when that question was asked, was a Heathen Idolator. His name was Cissa: who being afterward converted, betook himself to an Anachoreticall Life, and succeeded S. Guthlac in his solitude. XXVI. CHAP. XXVI. CHANGED 1.2 3. The unhappy death of Osred King of the Northumber's. 1. IN the kingdom of the Northumber's the same year died King Osred after he had reigned eleven years. And as he resembled the Mercian King Ceolred in his life, so he did in his unfortunat death likewise. Therefore S Boniface in his Letter to King Ethelbald, who notwithstanding his good beginning fell afterward into the crimes of incest and sacrilege, to deter him from pursuing such sins, makes use not only of the unhappy end of his Predecessors Ceolred, as hath been declared but likewise of this King Osred his neighbour: The words of his Epistle are these: 2. Since the time, S B●nifa●. 〈◊〉 Ethelbald. R. saith he, that Saint Gregory sent from the See Apostolic Preachers of the Catholic Faith into Britain, the Privileges of Churches have remained unviolated to the times of Ceolred King of the Mercians and Osred of the Deiri and Bernicians. These two Kings by the Devil's instinct not only practised, but by their example taught others publicly to practise in this kingdom these two horrible sins, the violating of consecrated Nuns, and infringing the Privileges of Monasteries: For which by the just judgement of God they have not only been cast down headlong from the height of Regal authority, but being prevented by an immature and terrible death, they are separated from everlasting Light, and plunged deeply in the bottom of Hell. For first as touching your Predecessor Ceolred, etc. (as before.) And Osred who likewise was a Sacrilegious adulterer and ●avisher of holy Virgins, the infernal Spirit never ceased to agitate and impel him from one excess to another, till he made him lose his kingdom, youthful life and soul likewise by a dishonourable death. To these may be added a third example: for Charles the late King of the Franks, who was an invader and consumer of the revenues of Monasteries, was at last consumed by a tedious tormenting sickness, and fearful death following it. 3. As touching the manner of King Osreds' death all that we can find in our Ecclesiastical monuments is, Huntingd l. 4 that in a combat near unto Mere he was unfortunatly slain by the treason of his kinsman Kenred the son of Cuthwin, who succeeded him in the government of the kingdom: but enjoyed the price of his impiety only two years. XXVII. C. XXVII. CHAP. 1.2. The happy death of the holy King Ethelred 3 And of Saint Egwin Bishop of worcester. 1. BUT there were two illustrious persons in Britain whose deaths this year were as precious and happy as those of the two forenamed Princes were miserable. These were Ethelred who had quit the throne of the Mercian Kingdom to spend the remainder of his Life in the solitude and austerities of a Monastery: And Egwin the famous Bishop of Worcester, founder of the Noble Monastery of Evesham. Wigo●n. hic. 2. Concerning the former, Florentius of Worcester thus briefly writes: Ethelred late King of the Mercians after he had been Abbot of the Monastery of Bardeney built by himself, this year departed this life, and entered into the joys of eternal felicity, tranquillity and Light. He was buried in the same Monastery, called Bardeney by William of Malmsbury, Malmsb. de Reg. l. 1. who affirmeth that many ages it was famous for the Sanctity of the Religious Monks living in it, and its plentiful endowments, especially after that King Ethelred there took the Crown of Monastical Tonsure. In the Church of the said Monastery his Monument is seen to these times. We do anniversarily celebrate his Memory among Saints on the fourth of May. Martyrolog. Angl 4. Maij 3 In the next place the happy and holy death of Saint Egwin Bishop of Worcester is from the Author of his life thus described by Harpsfeild: ●rp●●. saec. 8 c. p 15. When Saint Egwin 〈◊〉 come to the extremity of his mortal life, he called together his Monks and children whom he had begotten to God, and said to them, My Brethren, I have lived thus long amongst you, and I am not ashamed that I have so lived: for I have done what good I was able, though all I have done is very small. What you are to do, and what to avoid, I have frequently and in all the manners which seemed to me expedient, informed you. Having therefore showed you the only right way, I beseech you to walk in it, and let not any vain shadow of present felicity seduce you out of the way: for it quickly vanishes, and never remains in the same state. Our Lord who is the way, Truth and life, remove from you the way of iniquity▪ and instruct you in the way of his judgements. Thus being full of virtues he departed to our Lord on the third day before the Calends of january, in the seven hundred and twentieth year of Grace. (leg. 16) And he was buried in the Monastery of Evesham founded by himself. After his death God was pleased to work many Miracles by his intercession. His Successor in the See of Worcester was Wilfrid, or, as he subscribes his name to the Charter of King Ethelbald given to the Monastery of Croyland, Winfrid. He was elected this year, but not consecrated till the next. XXVIII. CHAP. XXVIII. CHAP. i. 2. etc. The Scottish Monks of Hyreduced to the due Observation of Easter, etc. by S. Egbert. 1, A Great access was made to the lustre of this year by the Conversion of the 〈◊〉 of Hylas in Scotland, and all the Monasteries and Churches subject to them to the Unity of the Catholic Church in the Observation of Easter and the Ecclesiastical Tonsure: Which pious work was performed by the H●ly Monk Egbert, of whom we have several times treated. How this was done by him S. Beda thus relates: 2. Not long after (saith he) those Monks of the Scottish Nation inhabiting the Island Hylas, Bed. l. 5. c. 23. together with other Monasteries subject to them were brought through God's Providence to the Observance of the Catholic rite of Easter and the Canonical Tonsure. For in the year seven hundred & sixteen after our Lord's Incarnation, in which Osred King of the Northumber's being unhappily slain,▪ Coenrea (or Ken●e:) undertaken the government of the same, the most Venerable Father Egbert Priest (of whom we formerly made mention:) came to them out of Ireland, and was with great honour and joy received by them He being both a winning, Teacher, and a devout practiser of the duties he taught, was willingly harkened to by them all, and by his pious and diligent exhortations wholly changed the inveterate Traditions which they had received from their Fathers (to whom might be applied that saying of the Apostle, That they had the Zeal of God, but not according to knowledge) and taught them the Celebration of the Paschal Solemnity, and the right Ecclesiastical Tonsure or Crown, after the Catholic and Apostolic Manner. 3. And truly herein was visible an effect of Divine dispensation and goodness that whereas that Nation had formerly with great charity communicated to the English people the knowledge of Divine Verities as far as they had ●carn● them they in succession of times should be instructed by the English Nation in those things which they had not so well learned, and be brought to a perfect form of living. As on the contrary the Britain's who refused to make known to the English that knowledge of Christianity which they had, when as afterward the English became by other means perfectly instructed in the Rule of Christian Faith and Discipline; they remain in their old error, and irregular practices, neither admitting the ancient Catholic Tonsure on their heads, and observing the Christian solemnities contrary to the Orders and practise of the Catholic Church. 4. Now these Monks of Hylas by the instruction of Saint Egbert received the Catholic Rite when Dunchad was their Abbot: about fourscore years after they had sent Aidan their Prelate to preach to the English Nation. This Dunchad was the tenth Abbot of Hylas after Saint Colomba: and the Annals of Ulster observe that he admitted the Roman Rites of Easter in the year of Grace seven hundred and sixteen, on the fourth day before the Calends of September being Saturday, and that he died the year following. 5. As touchinh S. Egbert, S. Beda adds, that he remained thirteen years in the said Island, which by a new Grace of Ecclesiastical Communion and peace he had consecrated to Christ Concerning his happy death we shall speak in due place. THE TWO AND TWENTIETH BOOK OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAPTER. 1.2. etc. The Gests of the Holy Abbot S. Ceolfrid: He resigns his Office and in travelling toward Rome, dies at Langres in France. 1. THE year of Grace seven hundred and seaventeen is illustrated by the deaths of two glorious English Saints, the great S Swibert Apostle of the Germans, and Saint Ceolfrid the worthy Successor of S. Benedict B●scop in the government of the Monasteries of Saint Peter and S. Paul at Wiremouth and Girwy in the Kingdom of the Northumber's. 2. Treating above of the occurrents of the year of our Lord six hundred eighty three, we then out of a History of Saint Beda lately published concerning the Abbots of those two Convents, related the memorable Gests and happy deaths of Easterwin, Sigfrid and S. Benedict Biscop, who had been Abbots of the same before this S. Ceolfrid, to whom S. Benedict at his death recommended the care of them both, and by whom Saint Beda himself received his education in learning and piety. Now therefore it will be requisite to pursue his Narration concerning this his devout, careful Master and Benefactor: Which is as follows: 3. S. Ceolfrid (saith he) was a man industrious in all things, Bed. Hist. Ab●●●m Wi●m & Gi●vvy. sharp of wit, diligent in business, ripe in judgement and fervent in his zeal for promoting Religion. He as hath been already declared, by the assistance of S. Benedict Biscop in the space of seven years founded, perfected and governed the Monastery of S. Paul the Apostle: and afterward became Abbot both of that and the other Monastery also of S Peter, which considering their mutual charity and propinquity were to be esteemed as one Monastery: In which Office he continued twenty eight years, carefully and prudently accomplishing the worthy design begun by his Predecessor S. Benedict. For he added several new built Oratories, increased the number of Sacred Vessels and Vestments for the Altars and Church and also much enlarged the Libraries of both the Monasteries, formerly well furnished by his Predecessor. Particularly he added three Pandects of a New Translation, A. D. 717 to a former one of an old, of which one he took with him in his last voyage to Rome, leaving the others to each Monastery one: he gave likewise a large Book of Cosmography of an admirable work, which S. Benedict had bought at Rome. 4. Moreover he purchased of the devout and learned King Aldfrid a piece of land of eight families near the River Fresca, for a possession to the Monastery of S. Paul: which land had been taxed by S. Benedict, but he died before he could accomplish the purchase. But afterward in the reign of King Osred, Saint Ceolfrid made an exchange of this land for other land of twenty families near a town called Sambuke, (from which it took its name) because it lay nearer and more conveniently to the Monastery: for the effecting of which exchange he added a considerable Sum of money. And having done this, he sent certain Monks to Rome who obtained of Sergius Pope of happy memory a Privilege for the security of the Monastery, as S. Benedict before had received from Pope Agathon: and this latter likewise, as the former, was confirmed in a Synod by the subscription of the Magnificent King Aldfrid and the Bishops there present. In his time also a certain servant of Christ learned in Scriptures and secular knowledge, called Witmer undertaking a Monastical Profession in the Monastery of S. Peter, which he afterwards governed, gave for a perpetual possession to the same Monastery a piece of land of ten families, which had been given him by King Aldfrid. 5. But S. Ceolfrid after a long and exact practice of Regular Observance, instructions for which he had received partly from his Father Saint Benedict, and partly himself had collected from the ancient Fathers; after an incomparably skilful exercise of Prayer and Psalmody, never omitted by him; after a wonderful fervour showed by him in correcting the disobedient and irregular, as likewise an equal mildness in comforting and strengthening the infirm; after a sparingness in eating and drinking not usual in governor's, as likewise a coarseness and vileness in clothing, at last seeing himself full of days, and by reason thereof incapable of continuing the due Office of a Spiritual Superior in teaching and giving good example to his Monks, having seriously and a long space meditated on these things at last it seemed to him most expedient to give order to his Monks that, according to the Privilege given them, and according to the Rule of the Holy Abbot Saint Benedict, they should choose to themselves an Abbot (as himself had been chosen young by his Predecessor then going to visit the Sepulchers of the Apostles) that by this means himself night have the opportunity before his death to attend to his own soul in solitude and exemption from secular cares; and they under the conduct of a younger Abbot more perfectly observe the instituts of a Regular life. 6. Now having made this proposal, though all the Monks at first opposed themselves with sighs, tears and prostrations, yet at last he obtained his desire. And so earnest he was to begin his journey, that the third day after he had discovered his purpose secretly to his Brethren, he began it towards Rome. For he was afraid lest he should be prevented by death before he could come thither, as in effect it fell out: and indeed he was desirous to avoid the importunity of his friends, men of quality in the world, who, he knew, would interpose delays: and lastly he apprehended that some friends would present him with gifts, which he should not be able to require on a sudden: For this had been always his custom, that whensoever any presents were made him, he would not fail either presently, or in a competent time to return some thing as valuable. 7. On the day therefore before the Nones of june being thursday, Mass being solemnly sung very early in t●e Church of the most Blessed Virgin and S. Peter, at which all who were present communicated, he immediately prepared himself fo● his voyage. All the Monks therefore being assembled in the Church of S. Peter, he having incensed the Altar and made his Prayer before it standing upon the steps with the Censer in his hand, gave his benediction to them all whilst they were singing Litaries, which they interrupted with their sighs and tears: Then from thence they went into the Oratory of the Holy Martyr S. Laurence, which is in the Dormitory, there giving them his last farewell, he admonished them all to preserve mutual Charity and peace, and not to omit, on occasion, brotherly Correption, as the Gospel enjoins: after which he imparted to all who had any way offended him his pardon and love, desiring all to pray for him, and to pardon him if he had showed too much severity in reprehending any. 8. This being done, they went to the Sea shore, where once again kneeling, he recited a Prayer, and having given them all the kiss of peace, who wept all the while, he took ship with his attendants. The Deacons of the Church likewise lighting their Tapers, and carrying their golden Cross, he passed over the River, adores the Cross, mounts on horseback and so departed, leaving in his Monasteries almost six hundred Religious Brethren. 9 When he was gone the Brethren went to the Church, where with weeping they commended themselves and all their affairs to our Lord. And awhile after having recited Tierce, they assembled again, and consulted what was to be done, and resolved that by Prayer, Psalmody and fasting they should without delay demand a Superior and Father of God, A. D. 719. and withal by sending some of their brethren they declare to the Religious Monks or Saint Paul what they had determined ●o do●, who willingly give their assent thereto: So that ●ll became of one mind, all their hearts and tongues were lifted up to God. 10. At length on the third day after, being Whitsunday, they met together again, and to them came not a few of the elder Monks of Saint Paul. Then with an unanimous consent they elected for their Abbot, Whetbert, who from his childhood had been brought up in the Monastery, and well instructed not only in Regular Observance, but in the skill of writing, singing, reading and teaching. He likewise in the days of Pope Sergius of happy memory had been at Rome, where continuing a good space he learned, wrote and brought back with him whatsoever things he judged necessary. 11. This man then being by the general consent of the Monks of both the Monasteries chosen Abbot, took with him some of his Brethren, and with haste went to the Holy Abbot Ceolfrid who expected a wind proper for his voyage, and to him he signified the Election which the Monks had made, whose answer was, God be thanked: and presently confirmed the Election. Then he received of the new Abbot Letters commendatory to Pope Gregory, in which with great tenderness they besought his Holiness to extend all requisite Charity to their most beloved and most careful Father, whose corporal presence though they were deprived of, yet they were assured that whether he were alive or dead, they should ever find him an intercessor with God and Patron to them. 12. Now when Abbot Whetbert was returned home, Bishop Acca was desired to come to the Monastery, who with the accustomed form of Benediction confirmed the Abbot in his Office. And he among innumerable actions performed to the common advantage of the Monastery, added this which was very acceptable to all, that he took up the bones of Abbot Easterwin which had been buried in the porch entering into the Church of Saint Peter, as likewise the bones of Abbot Sigfrid, who had formerly been his Master, which had been reposed without the Sacristie, and putting them into one Coffin, yet so that there was a partition between them, they buried them within the Oratory of the Blessed Father Saint Benedict. This solemnity was performed on the eleaventh day before the Calends of September, being the Anniversary day of Abbot Sigfrid: on which very day also by a strange Providence of God the Venerable servant of Christ, Withmer, mentioned before, departed this world, and was buried in the same place with the said Abbots, the example of whose virtues he had carefully imitated. 13. But to return to the servant of God Ceolfrid: he pursuing his journey towards the Monuments of the Apostles at Rome, before he could approach thither, he was seized on by a sickness of which he dye● For being come as far as Langres in France about nine of the clock before noon, at four in the after noon he departed to our Lord: and the day following was honourably buried in the Church of the three Twin-brethrens and glorious Martyrs Speusippus, Eleusippus, and Meleusippus, who as they were born at the same birth by one Mother, so they were regenerated together in the same faith of their Mother the Church, and on the same day together with their Grandmother Leonilla, they left to that place a worthy Memory of their Martyrdom. 14. At the burial of the Holy Abbot Ceolfrid there was vehement weeping not only by those of the English Nation attending him in his journey, who were no fewer than fourscore, but likewise the inhabitants of that City, who much bewailed the retarding and failing of the desire of the Reverend Old man. Neither could any one without difficulty contain his tears seeing the dispersion of this good Abbot's Disciples and followers, for some of them, notwithstanding the loss of their Father, continued their devout journey to Rome: and others thought fit rather to return home and give notice of his death: Lastly some there were who out of an unquencheable affection to their beloved Father would continue at his Tomb, amongst a people whose language they understood not at all. 15. He was when he died seaventy four years of age, he had been a Priest forty seven, and had executed the Office of Abbot thirty five, (or rather three:) for from the time that Saint Benedict began to build his Monastery to the Honour of the Prince of the Apostles, he was his inseparable companion, and assisted him not only in that labour, but also in the care of Monastical Institution. In the practice of which he was so sedulous, that notwithstanding any occasion of age, infirmity or journey, from the day that he left his Monastery till his death, that is▪ from the day before the Ides of june to the seaventh before the Calends of October, which was one hundred and fourteen days▪ besides the Canonical hours he recited the whole Psalter twice a day, and this when he was so sick that he could not tie on horseback, but was forced to be carried in a Litter: every day, except that on which he passed the Sea, and three days before his death he sung Mass and offered the Saving Sacrifice to God. A. D. 717. 16, He died on the five and twentieth day of September, in the year after our Lord's Incarnation seven hundred and sixteen, upon a Friday after three of the clock in the after noon, in the fields of the foresaid City of Langres, and was buried the day following in the Monastery of the three Twin-Martyrs about a mile distant from the City toward the south, there being present no small army, partly of English who attended him, as likewise inhabitants of the Monastery and City adjoining, all which with loud voices sung Psalms at his enterrment. Thus far writes S. Beda. Suppl. Martyrolog. Gal. lic. 25. Novemb. 7. It seems his body did not remain at Langres: for in the Supplement of the Gallican martyrologue on the six and twentieth of November we read celebrated the Translution of Saint Ceolfrid an English Abbot, who at his return from his pilgrimage to Rome died at Langres in France, and was buried in the Church of the three twin Martyrs. Afterward his countrymen demanding his Sacred Body, which had been glorified by many Miracles, it was with great veneration carried back to his own Monastery. The day of his deposition is celebrated in our martyrologue on the five and twentieth of September. Martyrol. Angl 25. Sept. II. CHAP. II. CHAP. 1.2. etc. The death: Burial and Miracles of S. Swibert. 1. THE same year, as hath been said, Saint Swibert the glorious Apostle of the Germans and Frisons ended his mortality. [This was the third year after he had visited Prince Pipin and was returned to Werda (saith Marcellin. S. Marcellin. in S. S●●b●t. ) At last Almighty God who is himself the great reward of his faithful servants, and who by a temporal death of the flesh translates the living Stones of his Church from earth to his heavenly building, was pleased to call the valiant Champion of his Faith, Saint Swibert, to receive his Crown in his eternal kingdom. Therefore in the said year Saints Swibert replenished with all Divine Graces, and inflamed with a cordial desire to See God; after he had celebrated the Divine Mysteries on the Feast of Saint Peter's Chair in his Monastery, a languishing sickness took him, so that he was forced to confine himself to his bed. 2. And when he saw that his disease every moment grew more violent, he called all his Brethren and Disciples together, to the number of twenty, and in the first place admonished them to follow our Lords footsteps, and to be careful to preserve peace and charity with one another, and with all of the household of Faith. Likewise that with all care they should observe the Instituts of Regular Discipline, which he had taught them by Word and example. Then he told them expressly that the day of his death was at hand: whereupon they all began to weep bitterly. But the Holy Bishop said to them: My beloved Brethren, do not weep, but rather rejoice in my behalf, for now I shall receive the recompense of all my labours. Extend your charity to me at this time of my retiring out of the world, and protect me with your prayers. After he had said this, he much rejoicing in our Lord, exhorted them to a contempt of this present world, and an earnest desire of heavenly rewards, & again put them in mind by their watchings, prayers and good works to prevent the hour of his death, which was uncertain. And having added other words to this effect, and bestowed his Benediction on them, by his command they went out to the Church with great sadness. 3. But he retained with him the Superior of his Monastery Saint ●i●eic, with whom he joined in most devout Prayer to God and meditation of Divine things. And when the day of his departure and repose was come, of which he had before been informed by an Angel, causing his foresaid Brethren to be once more assembled, he commanded that Mass should solemnly be celebrated in his presence. Then arming himself with the Communion of our Lord's Body, and making the sign of the Cross on all that stood about him, he quietly slept in death, and his blessed soul was carried by Quires of Angels to the eternal happy Society of the Saints. And immediately his face became of a shining brightness: his Cell likewise yielded an odoriferous fragrancy, which wonderfully refreshed all that were present. Thus this most Holy Prelate Saint Swibert Bishop of Werda happily died in the sixty ninth year of his age, on a friday being the first day of March, on which day the Church every where celebrates his Memory. 4. In the same hour that he died his soul with great glory and joy appeared to Saint Willebrord his beloved companion, Martyrolog. Angl. 1● Ma●t. S. Marcellin. ibid. Bishop of Vtrecht then in his way returning from Epternac to Verona, requesting and admonishing him that he would be present at his Funerals in Werda and commend his body to the Sepulchre. This being declared to us by Saint Willebrord with much grief, he presently took boat, and made great haste to Werda. There was then present with him his illustrious Spiritual daughter the Duchess Plectrudis with certain Prelates, who blessed God for the merits of his holy Confessor Saint Swibert. All these the day following, being Saturday, as they were according to custom singing the vigil of the Dead, a young man was brought among them, who had been made blind by lightning, and with his clamours interrupting the Psalmody, and calling to the Saint to have his sight restored, assoon as he had touched the Coffin, he immediately recovered his sight, to the astonishment of all. Besides another who was raging mad being brought in, and kissing the cover of the same Coffin, was presently restored to his senses: A third also who was possessed by the Devil by the same means was perfectly freed from the Wicked Spirit. 5 At last on Sunday after all the solemnity of the funerals had been devoutly fullfilld, the Sacred Body with hymns and laud's was reverently committed to the ground by Saint Willebrord Archbishop of Vtrecht, Saint Willeic a Priest, the glorious Princess P●ectrud● Duchess of the Austrasians, and many others his Brethren and Disciples. 6. And I Marcellin Priest, who have written this History, and had been formerly a Disciple and companion of the Holy Bishop S. Swibert, I was also present at the Burial with Saint Willebrord: after which at the earnest request of my dear Brethren Willeic, Gerard, Theodoric and others we remained with them in the Monastery of Werda fifteen days for their consolation. I will therefore here relate among many some few testimonies of Miracles, which I saw with mine own eyes, and many other with me, so that it not only deservedly may, but aught to be believed, that the said Holy Bishop is great in the sight of God, and that his glory is wonderful in heaven, since he has made him so resplendent by miracles on earth. For after his death he ceases not to cure the sick, &c] Thus Writes the Holy Apostolic Priest Saint Marcellin, adding moreover a Narration of several stupendious Miracles of which himself was an eye witness: and which the devout Reader may find in his Life▪ for I am unwilling to swell this History with such like Relations. III. CHAP. III. CHAP. 1.2. etc. The Monastery of Theokesbury founded. 7. The death of Saint Egwin Bishop of Worcester. 1. TO the same year is by our Historians assigned the foundation of the Monastery of Tewksbury, though in the Chronicles of that Monastery the Erection thereof is said to have been made two years sooner. And there we find this account of it: 2. In the reigns of the illustrious Kings of the Mercians Ethelred, Chron. de T●vvk●bury in B●blioth. Cotton. Kenred and Ethelbald there lived two Dukes in great estimation, Oddo and Doddo, men of high descent, much regarded for their virtues, but (which most crowns their memory) persons who with sincere devotion loved almighty God, and sought his honour: Which they made good by their charitable actions, for they and their progenitors magnificently built and endowed many Monasteries. These foresaid Dukes about the year of Grace seven hundred and fifteen gave order for the building a Monastery in their own Territory near the Severn, seven miles distant from Claudiocester (or Gloucester) at place called Theokusbury▪ from a certain Hermit named Theocus who anciently had lived there. 3. This Monastery they built to the honour of God and the glorious Virgin Mary: and conferred upon it a Village called Stanwey with all its dependences, and some few possessions besides, for the sustentation of Monks, not many in number, for at first there were but four or five which under the Obedience of a Prior served God according to the Rule of our Holy Father S. Benedict. 4. Now after that these two Dukes were for their devout actions translated to heavenly joys (as we firmly believe) their Bodies were buried in the Church of Persora (Parshur) in which Duke Doddo had taken the Habit of a Monk and which they had enriched with ample possessions. 5. These foresaid Dukes had a certain Brother named Almaric, whose body was buried at Derhurst in a little Chapel over against the Gate of the Priory there, which Chapel had formerly been a Royal place. There to this day is showed his Sepulchre, where in the wall over the door is this Inscription, This Royal Hall did Duke Doddo cause to be consecrated into a Church to the honour of the Blessed Virgin Mary, for love which he bore to his Brother Almaric. 6. Thus we read in the said Chronicle: Where consequently is related how by reason of the great troubles and wars happening both in Mercia and other parts of the Kingdom till it was reduced to a Monarchy under King Althelslan, the said Monastery was often spoilt, and twice burnt: But afterward re-edified, and annexed to the Abbey of Cranborn: A. D. 718 and in conclusion for the commodious and pleasant situation of the place, it was itself erected into an Abbey, and the Monastery of Cranborn depressed into a Priory, and made subject to it. The great Patron and enlarger of it was Robert the Son of Hamon in the beginning of the Norman times, Malm●b. de Pont. l. 4. as William of Malmsbury testifies: Who by mistake affirms that the Name of Theocksbury did seem to destiny it to a Religious use, being so called as if the Title were Theotocosbury, or the Court of the Mother of God. But Camden according to the forementioned Chronicle more genuinely derives the name from Theocus a devout Hermit formerly living there 7. To this year is assigned the death of Egwin Bishop of Worcester, after he had administered that See the space of twenty four years: To whom succeeded Wilfrid, who governed the same seven and twenty years. Scarce any thing concerning either of them, besides their names, is recorded. IV. CHAP. IV. CHAP. 1.2. Kenred King of the Northumber's dying: Osric succeeds. 3. The Piety of Ethelbald the Mercian King. A. D. 718. 1. THE year following Kenred King of the Northumber's after two years' possession of the Throne, to which he mounted by Treason and murder of Osred his Kinsman and predecessor, died: and in his place succeeded Osric, his associate in the same crime. 2. Concerning these Kings, William of Malmsbury thus writes: Malmsb. de Reg. l. 1. c 3. Kenred who reigned only two years, and after him Osric eleven, have left this one mark upon their memories, that shedding the blood of their Master (how well soever deserving such an unhappy end) they defiled the air with their shameful deaths. Yet Osric before he came to that Crown, seemed to have had more sense of piety, for it is said that he built about the year seven hundred a Monastery for Religious Virgins at Gloucester. 3. But in the Kingdom of the Mercians King Ethelbald, Ingulph. hist. saith Ingulphus, having perfected his Monastery of Croyland, employed his mind to promote Holy Church through his whole Kingdom, granting immunities and Privileges to other Monasteries also of Religious men and women. For which purpose in the third year of his reign, he published a general Statut to that effect, recorded there by the same Author. V. CHAP. A. D. 719. V. CHAP. i. 2. The Birth: and first radiments of Saint Boniface, Apostle of the Germans. 1. THE great loss which the New-planted Churches of Germany sustained by the death of their glorious Apostle S. Swibert, A. D. 719. was quickly repaired with advantage. For in the year seven hundred and nineteen God provided for them● New Pastor, no less diligent and powerful both in word and deed, and who after incredible pains and dangers with infinite fruit thence proceeding, crowned all his labours with Martyrdom. This was S. Winfrid, which name was afterward changed into Boniface: who the said year having received a Benediction and authority from Pope Gregory the Second of that name, cheerfully began his Apostolic Office in that country. His Gests have been written by several writers, and particularly by S. Willebald a Bishop his Disciple with great care and sincerity: likewise more largely by a certain Priest called Othlo: and besides those, a great Volume still extant of S. Boniface his Epistles will furnish us with sufficient materials for this History many years consequently. Here therefore we will begin a Narration, hitherto deferred, of his Birth, and education till this great charge was imposed on him, and consequently proceed in recounting his glorious actions and labours, referring them to the several times in which they were performed. 2. He was born in the year of Grace six hundred and seaventy, of an English Saxon family, Othlo Presb. Ap. Su● in S. bonif. 5 jun. Haraeus. 5. jun. Willeb ap. Sur. ib. as appears evidently from his own Epistles. The place illustrated by his Birth was Creden, now called Kirton in Devonshire: the names of his parents are not recorded. He was by them with great care educated, and even in his infancy he was so earnestly studious to enrich his mind with spiritual knowledge and piety, that his father was first astonished, and after displeased with it, so that he spared not severe reprehensions, and endeavours to induce him to mind worldly cares. But the holy Child not abating his solicitudes after heavenly things, his Father by a sudden sickness from God was admonished not to resist any longer the good inspirations of his child. Whereupon changing his former rigour, he sent him being then thirteen years of age to a Monastery called Adestancester (but more truly, Exeter) commending him to Wolfhard the Venerable Abbot thereof. Under whose government and direction he remained several years, with great perfection practising all the Discipline of a Regular life, and incessantly meditating on the Holy Scriptures. Notwithstanding by reason of the penury of learned Teachers not finding full satisfaction to his desires of spiritual knowledge, by the permission of the said Abbot and Religious Brethren, he betook himself to another Monastery at this day called Huntcell, or Nutcell where he submitted himself to the direction of the Abbot thereof called Winbert, who at first refused to admit him, but seeing his perseverance in his earnest desire and supplications, at last through God's Providence yielded to him. Now where this Monastery was seated it does not appear. And no wonder, since by the succeeding invasions and fury of the Danes the memory of many Monasteries is lost. 3. In this Monastery he proffited so much in learning and piety, that he became a Master and Teacher to others. And his fame was so great, that a Synod being assembled to compose certain differences in the Churches of the Westsaxons, he was made choice of by the recommendation of his own Abbot Wintered or Winbert, Wintra Abbot of Tisselbury, and Beerwaldt Abbot of Glastenbury to go into Kent, and consult the Archbishop Brithwald about the present affairs: which employment he discharged with so much sufficiency and prudence, that to the great satisfaction and joy both of the West-Saxon King and Bishops, all debates ended. 4. After this he burning with charity and zeal for the conversion of Infidels, and having received the Order of priesthood, after much importunity he obtained from his Abbot permission to follow S. Swibert into Germany, where by the Testimony of S. Marcellin he became Canon of the Church of Vtrecht under the Blessed Archbishop S. Willebrord. But by reason of a furious persecution raised against the New-planted Churches of the Frisons by the Tyrant Radbode, all those Apostolic Missionners being dispersed, he returned into his own country and Monastery. Where with great grief he found his beloved Father the Abbot Winbert sick, who also died shortly after. And S. Winfrid (or Boniface) by the unanimous consent of the Monks was chosen Abbot. But that Prelature he utterly refused, being designed by almighty God for a far more laborious employment, and in his place procured the election and institution of a pious Monk called Steven in the Office of Abbot. 5. In this Monastery he remained only two years, after which the zeal of God's house consuming all desire of rest in his mind, he once more resolved to attempt the Apostolic Office of converting the Infidel Germane: Which that he might perform with more security and order, he, being now forty nine years old, undertook a voyage to Rome, to receive from the Holy Pope Gregory second of that Name, his Benediction and a Missionary authority. His proceedings in this journey we will consequently relate out of the Narration of his Disciple S. Willebald. VI CHAP. VI CHAP. i. 2. etc. S. Boniface his journey to Rome: where he receives authority to preach the Gospel to Infidels. 1. IN order and preparation to his voyage to Rome, Ap. Sur 5. jun. S. Winfrid (not yet called Boniface) repaired to the Reverend Bishop Daniel, Bishop of Winchester, desiring of him, with his blessing, letters of recommendation to the See Apostolic. To this request the good Bishop willingly condescended. And exercising the Office of a Provident Pastor, after he had preferred to the government of the foresaid Monastery a good Religious Monk, called Steven, he dismissed the man of God Winfrid with commendatory letters to his voyage towards the places much desired by him. 2. The Letters of recommendation given him by that good Bishop Daniel, Ap. Bonifac. Ep. 33. by which he demanded in his behalf the charity and favour of all Kings, Princes, Bishops, Abbots and all devout Christians in the way, are to this day extant, among S. Boniface's Epistles: In which he declares to them by the examples of Blessed Abraham and Loth how acceptable to almighty God charity and hospitality to strangers is, since for the merit thereof they were honoured with the presence of Angels. Consequently he promises to them eternal rewards if they would in the Religious Priest the bearer of those Letters, charitably entertain Christ himself. 3. S. Winfrid (saith the same Holy Author) encouraged with the good Bishop's benediction, Id. op. Sut. ib. presently took leave of his Brethren, and began his journey through far remote countries and ways hitherto unknown to him. Now there joined themselves as companions of his redious voyage a good number of God's devout servants, who with great fervour and devotion visiting many Churches of Saints by the way, begged the Divine assistance, that they might without danger pass the terrible precipices of the Alps, and afterward find the fierce minds of the Lombard's civil and kind to them. 4. This Prayer Almighty God mercifully granted, for without any harm or incommodity they traveled through the regions inhabited by that savage Nation, and arrived safely at the Monuments of the Blessed Apostles S. Peter and S. Paul: where after due thanks to Christ their Protector, they by Penance and Confession begged Absolution of their sins, and a prosperous success of the chief design of their voyage. 5. Neither were they frustrated of their desires: For assoon as the Holy man S. Winfred was admitted to the presence and speech of Gregory the second than Prelate of the See Apostolic, and had declared to him the occasion of his voyage, and the Zeal with which his heart was inflamed, immediately the holy Pope looking on him with a cheerful countenance, asked him whether he had any commendatory letters from his Bishop. Whereupon he presently presented to his Holiness the Epistle folded and sealed according to the due form. Which being read by him, and thereby the holy man's design more fully discovered, the Pope had afterwards free and frequent discourse with him, entertaining him with much respect all the time of his abode at Rome, and moreover he bestowed on him whatsoever sacred Relics of Saints he desired. In the end he gave him commission and authority to preach the Gospel through all Germany, exemplified in Apostolic Letters yet extant, 〈…〉 Ep●st. 18 and directed to him, in which moreover he signifies to him: that he was obliged to administer the Sacrament of Baptism towards such as by Divine Grace should be converted, according to the Form and Order prescribed in the Roman Church contained in the Offices of the See Apostolic: And withal commanded him that in case any thing were wanting to him in the succeeding discharge of his Office and Ministry, that he would not fail to give intimation thereof to him. Ap. Sur. ●b. 6. Saint Boniface after he had received these Letters from the Venerable Pope, went from Rome to Luitprand King of the Lombard's, by whom he was honourably entertained, and abode with him some space of time. Then taking leave of him he passed the steep mountains of the Alps, and visiting the formerly unknown borders of the Bavarians and Germany, from thence came into Thuringia, where like a diligent and prudent Bee he searched all places where he might gather and carry the delicious Nectar of the Holy Faith. 7. During his abode, which was a considerable time, in Thuringia, he with lively and spiritually exhortations invited the Princes of that Province to embrace the Holy Faith and Religion of Christ. And certain Priests, whom he found in those parts addicted to many vices and disorders, he with effectual reprehensions reduced to an orderly and Canonical conversation. VII. CH. VII. CHAP. i. 2. etc. The miserable death of King Radbode: deluded by the Devil. 1. WHilst S. Boniface abode in Thuri●gia the happy news came to him of the death of the Tyrant Radbode King of the Frisons, Idem ibid. who had lately with great fury persecuted the Christians. At which report he received great joy, and presently after sailed into Friesland, where with great Zeal and diligence he dispersed the precious seed of the Gospel, and withdrew very many from their Superstitions and Idolatry. 2. But before we proceed in this Narration touching the Gests of this glorious Apostle, it will be expedient to declare the circumstances of the miserable death of this Tyrant Radbode, recorded by a devout Writer of the same age, jonas a Monk of Fontanell in France, who in the life of S. Wulfran Archbishop of Sens a joint-labourer with S. Willebrord and S. Boniface in the Conversion of the Frisons, professes that what he wrote he received from the testimony of a Venerable Priest called Ovo, a Frison by Nation, who himself had been miraculously delivered from death by the said Apostolic Bishop, when he had been condemned and for the space of two hours actually hanged by the Tyrant's command, as a Sacrifice to his Idols. 3. When by the sight of many Miracles saith he, jonas Font. in vit. s. W●fran. ap. Sur. 20. Mart. King Radbode had been convinced of the Verity of Christian Religion, and was disposed to receive Baptism, he by many earnest adjurations obliged the Apostolic Bishop to answer him to this Question, In whether of the two places did remain his Predecessors Kings and Princes; in that celestial Region promised to him in case he would be baptised; or in the other Region of darkness and torments? Hereto the Bishop replied, that without doubt since they all died without Faith in Christ and Baptism they were condemned to eternal torments. When the barbarous King heard this, He being ready to step into the fountain where he was to be baptised, straight withdrew his foot, and said, That he could not be induced to want the society of so many gallant Princes, and live for ever among a small company of beggars and vile people. 4. Yet again after this he was persuaded once more to advise with the Holy Bishop Willebrord, whom he sent for to see whether he taught the same Doctrine with S. Wulfran, S. Willebrord answered the Messenger, Since the King will not hearken to the counsel of my Holy Brother Wulfran, it is not likely that he will be persuaded by me: For this last night I saw him bound fast with a fiery chain. Yet he followed the Messenger; but in the way was told that that the unhappy King was dead without Baptism. 5. And indeed it appeared that the wicked King had filled up the measure of his sins, and was given up by God to impenitency; For in his last sickness by the Divine permission the Devil appeared to him in his sleep, transformed into an Angel of light, with a crown of gold upon his head glistering with inestimable jewels, and garments gloriously shining, and said to the astonished King, Tell me, Noble Prince, who has seduced you to a willingness to forsake the Religion of your Predecessors? Do not hearken to them, but continue constant in the worship of the ancient Gods of your Nation, and you shall not fail after death to be translated to golden Palaces, and live there in all manner of pleasures and felicity. And to show you that I do not seduce you, To morrow send for the Christian Doctor Wulfran, and command him to give you a sight of that happy eternal mansion which he promises you in case you will embrace the Christian Faith and be baptised. This since I am assured he cannot do: Let there be Messengers chosen of his Beleif and yours: I will undertake to be their Guide to show them that gloriously happy Mansion which I have promised you. 6. Assoon as the King awaked, he sent for the Holy Bishop, and recounted to him his Vision: Who groaning in Spirit told him, that it was an illusion of the Devil, to bring him to eternal misery, no way to be avoided but by Faith in the Saviour of the world, and purging of Sins by Baptism. But the King replied, that unless he would give him a sight of the Happiness promised him, he would not fail according to the order prescribed in the Vision to send his Messengers. Hereupon the Holy Bishop apprehending that in case he should refuse to send one Messenger likewise to detect the Devil's fraud, the Pagans would publish their own fictions, therefore he thought good to send one of his Deacons to accompany the King's Messenger. These two therefore assoon as they were at an indifferent distance from the town, mert with one who appeared in the shape of a man, and told them, saying, Make haste, for I will show you the happy mansion which I promised the King. Hereupon they following him, traveled through many unknown paths, till at last they came to a large way paved with several sorts of polished marble. Then they saw afar off a golden house, and the street leading to it was covered with gold and precious Stones. Assoon as they were entered into the house, they saw a most glorious Throne, of a wonderful beauty and magnificence: and their Guide told them, This is the Palace and this the Seat which God has promised to give to King Radbode. 7. When the Deacon with great astonishment saw these things, he said, If all these things be works of the Omnipotent God, let them remain for ever: But if they be illusions of the Devil, let them presently vanish. Having said this, he immediately armed himself with the sign of the Cross, and the Guide which seemed to have been a man vanished into a Devil, and the whole Palace became dirt. So that the two companions, the Deacon and the Frison, found themselves entangled in the midst of reeds and briers in a great Marish plain. From whence they could not in less than three day's space return to the Town. But being thither arrived, they found the King dead without Baptism: and related to the Blessed Bishop how strangely they had been deluded by the Devil. 8. As for the Frison, he presently professed his belief in Christ and was baptised: his Name was Ingamar: and afterward attended the Bishop to our Monastery of Fontanell. But the unhappy King was not permitted to be undeceived, because he did not pertain to Christ's flock. And this Miracle was spread through the country, whereupon a great multitude was converted to our Lord. Now the death of the foresaid miserable King Radbode happened in the year of our Saviour seven hundred and nineteen, which was the seaventh of the illustrious Prince Charles Martel. VIII. CHAP. VIII. CHANGED 1.2. etc. Several Epistles of Saint Boniface. 1. BUT to leave this not impertinent digression, Baron. ad A. D. 719. and return to S. Boniface: He says Baron●us, though he was by Apostolic delegation empowred to preach the Word of God independently, yet even in this he showed the marks of Apostleship, in as much as embracing Christian humility, he thought fist to exercise the apprenticeship of his Apostolic Office under another. For during the space of three years he adjoind himself a Coadiutour to S. Willebrord (named by the Pope, Clement) in the conversion of the Frisons. And being earnestly pressed by him to accept of his Archbishopric of Vtrecht, he constantly refused, and begging licence departed from him to work alone in that heavenly Office. 2. And moreover distrusting his own forces, he humbly begged the Prayers of others for the Divine assistance in so sublime a work. Among his Epistles there is still extant one to the same effect directed to Leodbata a kinswoman of his, Bon●f. Ep. 2●. to Bedda, Chunigildis and other Religious Virgins to continue their earnest Prayers to Almighty God that he might be delivered from many pressures which he suffered from importune and wicked men, and that he might not be discouraged from defending Christ's Faith and Church from many Heretics, Schismatiks and Hypocrites which used all their endeavours to make a prey of the new converted Lambs with their Mothers, and did more encumber him, then, the professed enemies of our Faith, the Pagan Idolaters. 3. There is likewise found another Epistle to him from a Holy Virgin named Buggan, Ib. Ep. 35. an Abbess then in Britain, of a Royal family as is witnessed in other Letters of a following date written to him by Hildebert King of Kent. This devout Virgin he had found at Rome when he repaired thither to Pope Gregory: and being returned into Britain she in an Epistle congratulated with him the sublime Office imposed on him by that Holy Pope; as likewise a vision which he had received from God, who revealed to him the great success of his preaching: and moreover had cast down before him that great Enemy of his Holy Faith King Radbode. A. D. 720. Moreover she informed him that whereas he had desired her to send him the Passions of Martyrs, she could not as then procure them, but would use all her endeavours for his satisfaction. Consequently she begged of him to send her certain Collections out of Holy Scriptures for her consolation, as he had promised her: and that he would offer to God the Sacrifices of his Holy Masses for the soul of a dear kinsman of hers lately dead. In conclusion she told him that by the same messenger she had sent him for his present supply fifty shillings (Solidos) and a Pall for the Altar: the smallness of which presents she excused by her poverty: and earnestly begged his Prayers, in which she had great confidence. Id. ●pist. 17. 4. Another Epistle himself also about this time wrote to Tatwin and Wigbert Priests, and to Bernard, Hiedde, Hunfrith and Stirme Monks of the Monastery of Nutscelle from whence he came, earnestly exhorting them to conserve the Regular Discipline taught them by their late Venerable Father Wigbert. He ordained likewise that they should observe the directions of the other Wigbert Priest, and Mengingord Deacon touching the hours and order of the Ecclesiastical Office: That, Hiedde should be the Superior over the servants, and Hunfrid his assistant: that Stirme should be in the Kitchen, and Bernard have care of building: lastly that in all things they should be obedient to Tatwin their Abbot. (Now this Tatwin Abbot was a person of great esteem, for after the death of Brithwald Archbishop of Canterbury, he was chosen to succeed in that See. Notwithstanding Bishop Parker affirms that Tatwin the Successor of Brithwald was taken out of a Monastery called Brinton, and S. Beda calls it Bruidum: which whether it was the same, or a distinct Monastery from Nutscelle in the Province of the Mercians, Bedl. 5. c. ult. it is hard to determine.) IX. CHAP. IX. CHAP. 1.2. etc. Several Bishops ordained, etc. 6. The Gests of Saint Pega, sister to Saint Guthlac. 1. BUT we must for some time leave Saint Boniface busy in his Apostolic Office in Germany, and return into Britain, where according to our Ecclesiastical Monuments, Eadbert who eight years before had been consecrated Bishop of the South-Saxons by the Archbishop Brithwald, dying, there succeeded in his place Eolla. Who governed that See a very short time, Bed. l 5. c. ult. for Saint Beda ending his History in the year seven hundred thirty one, there expressly affirms that the said Church of the South-Saxons having remained some years without a Bishop, was obliged to have recourse to the Bishop of the Westsaxons for the performing of such rights as required an Episcopal jurisdiction. 2. And the year following the See of Dumwich in the Kingdom of the East Angles becoming void by the death of Astwolf, or Aesculf, A. D. 720. there succeeded in it Aldbert: And likewise the other Episcopal See of Helmham being vacant by the death of Norbert, Hadulac succeeded him, which two Bishops are by the same S. Beda affirmed to be alive at the end of his History. Id. ib. 3. The same year also Aedgar Bishop of the Lindesfart (now called Lincoln) dying, his successor was Kinebert, a man learned in the Ecclesiastical History, and from whom S. Beda professes that he received help in the writing of his. Concerning all these Bishops little more besides their Names has been transmitted to posterity. 4. In the Kingdom also of the East-Saxons at this time died King Beorna, who left the throne to be possessed by Alfwald, for so we shall find that he calls himself in Letters written by him to S. Boniface, of which hereafter. 5. But the person whose death gave the greatest loster to this year was Pega Sister to S. Guthlac, Martyr. Ang. 3. jun. mentioned before: for so we read in our martyrologue on the third of june. And hereto agrees our Historian Ingulphus Abbot of Croyland, who describing the state of that Island made famous by the Sanctity of Saint Guthlac, records the names of several holy Hermit's which imitated the said Saint in a solitary life of Contemplation, among the rest he makes express mention of his Sister Saint Pega, withal relating the following course of her life: 6. In the same Island, Ingulph. hist saith he, in those times several devout persons lived an Heremitical life, who whilst the Holy man Saint Guthlac was alive enjoyed a spiritual familiarity with him, and as sick men to their Physicians, they had recourse to him for remedy to all their spiritual infirmities. Among whom one there was lately converted to the Catholic Faith, a man illustrious for his noble descent and power in the world. His name was Cissa, who immediately after his conversion forsook all secular pretensions, and in a poor austere life followed our Lord jesus Christ. A second was Bertelin, a familiar attendant of the foresaid holy Father. A third was Egbert, to whom the said Saint did most frequently and confidently discover his secrets. And a fourth was Tatwin, the person who formerly had been his conductor by boat into the Island. All these devout persons in several cottages, not far removed from the Oratory of Saint Guthlac, by the permission of the fore mentioned Abbot Kenulphus, spent their lives in solitude and prayer. 7. As for S. Pega Sister to the said glorious Saint, about a years space after his death, having left in the hands of Kenulphus the Abbot the whip of S. Bartholomew, her Brother's Psalter and divers other Relics, she removed from her Brother's Oratory to another place about four leagues distant toward the West, where having spent two years and three months in a mournful penitent life, she undertook a pilgrimage with great abstinence and austerity to the Monuments of the glorious Apostles S. Peter and S. Paul at Rome. There immediately after her arrival the whole City resounded with the fame of her Sanctity. There she devoutly ended her days in the holy fear and service of our Lord. Her Sacred body was with great honour buried there and her soul freed from all incommodities of this present mortal life, was received to eternal rest and joy in heaven. 8 But though she died in a foreign country, yet her memory was preserved in Britain with great veneration. For a Church was built and dedicated to her honour, in the same place where, according to the description of Ingulphus, her Cell had been seated. There to this day in the County of Northampton remains a Town from her name called Peagkirk: Camd. in Northamp●●●shire. concerning which Camden describing the course of the River Welland, thus writes, After a few miles from hence the river Welland passing by Maxey Castle and Peagkirk is swallowed up in the forementioned fens. Now Peagkirk is the place where in the primitive Church of the Saxons Pega the sister of Guthlac, together with many other Sacred Virgins, afforded illustrious documents of piety and Chastity. From her that town took its name. 9 In the territory about this place, called Peagland, we shall find two hundred and thirty years after this time a certain community of Priests, who though they lived a devout Religious life, yet they were not Monks, nor by any vow obliged to perseverance in that condition: They wore a secular, though very grave habit: and were obliged to continence and obedience. They depended on the Abbot of Croyland, without whose authority none could be admitted among them. But in the foresaid time Monastical institution flourishing, and few ecclesiastics offering themselves to embrace their Institut, most of them became Monks of Croyland, as the same Ingulphus testifies. X. CHAP. A. D. 721. X. CHAP. 1.2. etc. The Gests and blessed death of Saint john of Beverley. 6. 7. etc. Several Miracles wrought by him. 1. IN the year of Grace seven hundred twenty one, A. D. 721. the famous Saint john surnamed of Beverley, being oppressed with age resigned his Bishopric of York, and retired himself to the end he might only attend to the care of his own soul, and prepare himself for a happy end. Concerning his original, as likewise his education during his childhood under the care of S. Theodore Archbishop of Canterbury, by whom he was instructed in all learning and piety, we have already treated. After that returning to his own country of the Northumber's, he retired into the Monastery of Screneshalch, under the government of the Holy Abbess S. Hilda: for she near unto her own Abbey of Religious Virgins had founded a small Convent of Monks for the service of her Church: Out of which Saint Beda professes that he had seen to issue five Bishops; Bed. l. 4. c. 23 all of them men of singular merit and sanctity, whose names were these; Saint Bosa, Saint Eata, Saint Osifor, this S. john, and S. Wilfrid. 3. In the year of our Lord's Incarnation six hundred eighty six he was consecrated Bishop of Hagustlad (or Hexham) and successor to Saint Eata. But the year after Saint Wilfrid returning from his long banishment, and being restored to the Archbishopric o● the whole kingdom of the Northumber's, comprehending the three Dioceses of York, Hagustald and Lindesfarn, Saint john willingly yielded up to him his New possessed Bishopric. But five years after S. Wilfrid being again expelled, S. john was restored to his See: at which time he promoted to the order of Deaconship S. Beda then twenty years of age. This he did at the request of his Holy Abbot S. Ceolfrid. But in the year of Grace in which S. Wilfrid was recalled from his banishment, and quietly restored to his rights, he contenting himself with the single Bishopric of Hagustald then vacant by the death of S. Bosa, permitted S. john to remove from thence to the See of York. 4. Having therefore with admirable perfection spent thirty four years in the administration of those two Sees successively Hagustald and York, ●p Capgrav 〈◊〉 vit. S Io●. de Beverl. and finding that by reason o● his weakness and old age he had not strength to discharge such an Office attended with cares and labours, this year, as hath been said, h● eased himself of so great a burden, and having ordained in his place his Priest Wilfrid who was a kinsman of the great S. Wilfrid, and by the advice of the Holy Abbot Brithun, retired himself to a Monastery built by himself at Deirwode (Sylva Deirerum) or Beverley, he there spent the remainder of his life in all sanctity, and on the Nones of May departed to our Lord, and was buried in the porch of Saint Peter, in the same Monastery. Thus writes the Author of his life in Capgrave. 5. He was both in his life and after his death illustrious for his Miracles: several of which are recorded by Saint Beda, who lived with him, Bed l. 5. c. 2. and writes nothing but what he had received by the testimony of such as familiarly knew him, and particularly of the most reverend and most sincere Abbot Berctun, or Brithun, who had been his Deacon. Now though I am unwilling to swell this History with the frequent narration of Miracles: Yet being secured by such an irrefragable authority, I will here adjoin a brief relation of one or two among them. Id. ibid. 6. There was a certain retired mansion compassed about with a wood and trench, at the distauce of about a mile and a half from the Church of Hagustald, from which it is separated by the River Tine: To which mansion there is adjoining a Churchyard consecrated to the honour of Saint Michael the Archangel. Thither the Holy Bishop attended by a few of his Disciples was wont, when opportunity was afforded, to retire himself, especially in Lent, that he might without interruption attend to Prayer and Spiritual Reading. On a certain time therefore in the beginning of Lent going thither, he commanded that there should be conducted thither some poor beggar, who withal was afflicted with some extraordinary infirmity, that he might there have a fit object for his charity and Alms. And the same course he usually held in his retirements. 7. Now there was then in a village not far distant a certain youth not unknown to the Bishop, who was altogether dumb, and withal had his head wholly covered with a thick scurf, which entirely hindered the growth of hairs, except a few which like bristles stood in a thinn circle about the lower part of his head. This young man was brought therefore to him, and a small cottage was built for him, to which the Holy Bishop daily went with his Alms. Now on the second Sunday of Lent he commanded this poor child to enter into his Cell, and being there to put forth his tongue, which the holy man took hold of, and made the sign of the Cross upon it And having done this, he bid him speak: Pronounce, said he to him. gea, gea (that is, yea, yea:) This the child pronounced distinctly: and presently after other words of more syllables: and in conclusion whole Sentences: So that before night by frequent practice, in which he took great delight, he was able to express his thoughts freely. 8. This recovery of the poor dumb child did much rejoice the Holy Bishop, who presently after commanded a surgeon to use his skill for curing the scurse of his head: and in a short time by such care, but principally by the prayers and benedictions of the good Prelate his head was perfectly healed, and the child who formerly had been deformed and dumb, became of a lovely cheerful countenance, adorned with beautifully curled hair, and ready in speech. Being thus cured, the Holy Bishop offered to entertain him in his family, but he chose rather to return to his friends. 9 This Miracle was wrought in his first Diocese o● Hagustald: Whereto we will add another performed in that of York: related by the same devout Abbot Brithun to Saint Beda. Id. ibid. c. 4. There was, said he, a certain village belonging to a Count named Puch, distant about two miles from our Monastery of Deirirode (or Beverley.) This Count's wife had for the space of forty days been greivously tormented with a sickness, so that for three weeks she could not be removed out of her chamber. Now it happened at the same time that the Man of God was desired by the said Count to dedicate a Church in the same place. Which having done, the Count earnestly requested him to dine with him. But the Bishop refused, saying, He must needs return to his Monastery near adjoining. The Count told him that if he would vouchsafe to honour his house with his presence, he would give considerable Alms to the poor. I likewise joined with him in the same request, promising the like Charity to the poor, upon condition he would dine in his house and give his benediction to it. 10. With much ado at last we obtained this favour from him, and so went to dinner: Now the Holy Bishop had by one of my Monks attending us sent to the Count's wife some part of the Holy water which he had consecrated and used among the Ceremonies of the Dedication: commanding him to give her some part of it to drink, and that with the rest she should wash that part where she felt the sharpest pain. Which she having accordingly performed, immediately rose up perfectly sound, and was not only freed from her pains, but had her former strength entirely restored: so that she (imitating Saint Peter's wives Mother in the Gospel) came down, and during the whole dinner presented drink to the Bishop and to all the rest of the company. 11. The Centuriators of Magdeburg write with a very uncertain stile concerning this famous Bishop: Magdeburg Cent. 8. f. 821. sometimes highly commending him, and again as sharply censuring him He died, say they, with great constancy of an Evangelicall Spirit. And again: He was illustrious for his piety and miracles, as Saint Beda relates. But withal they add, Notwithstanding such great wonders he did not perform without Superstition: For he did not rely alone upon his Prayers, but moreover made use of holy water (aquâ lustrals.) Unhappy man; they little understand the efficacy of the Prayers and benedictions of God's Church, by virtue of which for at least fifteen ages together the power of Devils has been so oft rendered of no force by the use of Holy Water and sign of the Cross, terrible to infernal Spirits, and odious to such Ministers. 12. I will only add what William of Malmsbury relates as a thing usually performed and * Malamsb. de Pontif. generally acknowledged by the inhabitants of Beverley in testimony of the sanctity of their glorious Patron, which is, that the feircest Bulls being haled with many strong ropes by the force and sweat of several lusty men, assoon as they are brought into his church yar●, immediately lose all their fury and fierceness, and become gentle as lambs, so that they are there left to their freedom to sport themselves, whereas before with their feet and horns they endangered all that came near them. Moreover how by the intercession and patronage of this Holy Prelate, above a hundred years after his death, King Ethelstan obtained a signal victory against the Scots, shall be declared in its proper place. His Memory is celebrated in our martyrologue on the seaventh of May the day of his death: Martyr. Aug. 7. Maij. Ib. 25. Octob. and his Translation made in the year of Grace one thousand sixty three, is solemnly commemorated on the twenty fifth of October. To conclude, his Feast always solemnly observed in the Province of York, was by a Decree of a Synod assembled in the year fourteen hundred and sixteen, ordained to be kept Holiday through all England, upon occasion of a great Victory which then King Henry the fifth obtained in France the same day. XI. CHAP. XI. CHAP. 1.2. Of S Brithun Abbot. 3. The Pilgrimage of S. Daniel Bishop of winchester to Rome. 1. IN this Narration of the Gests of the holy Bishops S. john of Beverley, often mention was made of his Deacon S. Brithun, Martyr. Ang. 1●. Maij. or as in a Manuscript Copy of S. Beda he is called S. Berctun, whose Name is commemorated among the Saints in our martyrologue on the fifteenth of May. Now though our Ecclesiastical Monuments do not place his death till almost twenty years after that of S. john. Yet in consecrating his Memory to posterity in this our History, it seemed expedient not to divide them. 2. Concerning him thus we read in the Author of his Life in Capgrave: Ap. Capgrav. in S Brithun. The Venerable Confessor of Christ Saint Brithun drew his original from the Nation of the English. He was Deacon for many years to the Holy Bishop of York Saint john of Beverley: and for the sanctity ●f h●s life and laudable conversation; he was in his affection preferred by him before others, and constituted Abbot in the Monastery of Deirwode, now called Beverley, which the said Holy Bishop built from the foundations. And to the same Monastery Saint john in his old age refigning his Bishopric retired by the counsel of the said holy Abbot, where also he died after he had spent four years in an Angelical purity of conversation. After his translation to heavenly joys the Venerable Abbot imitating his good Master, persevered to the end of his life in watchings fastrags, prayers and other good works. For he was a lover of virtues, a persecutor of vice, a despiser of this present world, a Zealous aspirer to heavenly joys, a faithful guardian and instructor of the flock committed to him, an unwearied practiser of justice and piety, a munificent disperser of Alms, and in a word, one who with all diligence performed whatsoever he knew to be pleasing to God. Thus constantly serving our Lord in all good works to his decrepit age, he crowned a most holy life with a suitable death, and having qui●ted this world on the Nones of May, he received his reward in heaven. His body was with great honour buried in his own Monastery. Where in process of time his sanctity becoming illustrious by many Miracles, with consent of the Clergy and people it was taken up; and his sacred Relics placed near the Coffin of his beloved Master and Instructor the Holy Bishop Saint john, close to the Altar in his Church of Beverley. 3. The same year is recorded the devout Pilgrimage of Daniel Bishop of Winchester to Rome, who is supposed by ●ome to have subscribed to a Synod about this time assembled there, in which a heavy Anathema is pronounced against all such as presume to associate to themselves in marriage any Virgins or other women consecrated to God or those whose matrimonial society men being promoted to such orders, have according to the Church's Discipline, been obliged to forsake. A. D. 723. XII. CHAM XII. CHAP. 1. A Rebellion of the South-Saxons repressed. 2.3 etc. Of Saint Pechelm Bishop of Casa Candida: and of S. Wir● (an Irish Bishop.) 6.7. etc. Casa Candida was within the Saxon Dominions. A. D. 723. Hunting. l. 1. THE year following great commotions were raised in the Southern parts of Britain. For the South-Saxons impatient of the yoke laid on them by the Westsaxons, elected among them a General a young man of great courage called Ealdbrith, under whose conduct they seized on a strong Castle newly built by King Inas in Somersetshire at the River Thone, therefore called Thoneton, and now Taunton. At which time King Inas being by some design, or perhaps by sickness diverted, his magnanimous Queen Edilburga with a choice army laid siege to the said Castle, and in a short space took and destroyed it, that it should no more be a seat of Rebellion. But Ealdbrith by flight escaped into Surrey, and from thence retired into Sussex, where King Inas following him with a powerful army, and fight with him, dispersed all his forces, and slew Ealdbrith, so utterly extinguishing the rebellion. 2. The same year a New Episcopal See was erected in the Province of the Picts, or rather an ancient one being decayed, was restored: This was the Episcopal See called Candida Casa, and a holy man called Pecthelm was consecrated Bishop of it. Bed. l. 5. c. ult. For thus writes S. Beda, concluding his History, Pecthelm now sits Bishop in that part of the Province which is called Candida Casa (or White house:) the which Diocese was newly erected by reason of the multiplying of beleivers in those parts, and the first Bishop was the said Pecthelm. Sup. l 8 c. 23. 3. We have in the eighth book of this History declared how in the year of Grace three hundred ninety four S. Siricius Pope consecrated S. Ninian first Bishop of the Southern Picts, who established his Episcopal See at this place, where he built a Church to the honour of S. Martin, and with great industry converted a great part of the Nation. But after the Saxons had subdued the Picts, we read of certain Bishops of the Picts, as about forty years before this, the devout Bishop Trumwin: but it seems they had no determinate See, at least not this of Witehern, or Candida Casa, which was at this time restored. 4. As for this Pecthelm, he was a man of great piety and learning, and so illustrious that he was consulted in difficulties of great importance by Saint Boniface, as appears by several Epistles yet extant. In his younger age he was educated in the kingdom of the Westsaxons, where he was Disciple to the famous Saint Aldelm, and made Deacon, as William of Malmsbury testifies. After that he went over into Germany, Malmsb. de Pon●. l. where he associated himself to Saint Willebrord, and was present at a Synod assembled by that Holy Apostolic Bishop at Vtrecht, to which his name is found subscribed. It was he who related to Saint Beda the sad Story of the impenitent Soldier and favourite of Coenred King of the Mercians, Sup. l. 21. c. 4. formerly recounted in this History. 5. By whom this holy man was consecrated Bishop, not any of our Historians do declare: but in the Belgic Calendars published by Miraeus we read that he was ordained Bishop by the Pope, Mir. in Fast. Belg 15. julij. as likewise the companion of his pilgrimage Saint W●ro: For there we read this passage: Saint Plechelm (so he is there named) born of Noble parents in the kingdom of the Northumber's, from his youth excelled in humility and modesty: and even in that tender age chastised his body by watchings and fastings, attending assiduously to Prayer. Being come to riper age, he was diligent in the study of Holy Scriptures. When he was promoted to the order of priesthood, he was liberal to the poor, and adorned with all virtues, insomuch as that internal Light which he received from God's holy Spirit shone forth gloriously in all his actions. Not long after associating himself to Saint Wiro he accompanied him in a pilgrimage to the Monuments of the Blessed Apostles Saint Peter and Saint Paul at Rome. There they with great devotion visited all holy places, and by assiduous Mortifications and prayers offered themselves Holocausts of sweet savour to God. These two holy men being observed by the Pope to be endued with divine wisdom and inflamed with Charity, he consecrated them Bishops, and enriching them with Sacred Relics of Saints, he dismissed them to their own country. There Plechelm became Bishop in the Church called Candida Casa, where with unwearied labour he extinguished all remainder of Idolatry. 6. Here is a great controversy against the Saxon pretensions, raised by the ancient Scots or Irish, and the Modern Scots, each of them challenging to their own country these two Saints. The Irish contend that Saint Pecthelm was Bishop of Tuam, and S. Wiro of Dublin: and consequently that their Saint Pecthelm was different from the present Bishop of Candida Casa. As for S. Wiro their pretensions seem to be well grounded: For though he be in the printed Copies of S. Marcellin and other our Historians named Bishop of the Deiri, that is Yorkshire, yet since in none o● our ancient Catalogues we find any such Bishop, their suspicion of a mistake in the writing seems reasonable, that instead o● Deiri, we ought to read De Iren, that is, o● Ireland. But as for Saint Pecthelm, who accom●panied S. Wiro first to Rome, and after to the country of the Frisons a second time, it is evident in S. Marcellin that he was Bishop of Candida casa. 7. As for the Modern, now only called, scott's, they have no show of right in their plea. For it is manifest by the consent of all our Historians, that the Diocese of Casa Candida, though now included in Scotland, yet anciently belonged to the English-Saxon Kingdom of the Bernicians, and so continued to the times of King Edgar. So that the impudent rashness of Dempster affirming, That this doth evidently appear that the Bishopric of Candida Casa was always in the dominion of Scotland, and never was subject to the jurisdiction of the English, is unanswerably refuted by the learned B. Usher in his British Antiquities, Vsser in Primord. f. 665. who demonstrates that the Diocese of Casa Candida, or, as it was afterward named, of Glasgo, was a part of the Cumbrian Kingdom. And Malmsbury expressly affirms that the Kings of the Northumber's in these times extended their Dominion to all the Regions beyond Humber as far as Scotland, and that within their confines were contained these Dioceses, The Archbishopric of York, the Bishopric of Hagustald and Rippon, that of Lindesfarn, and lastly the See of Candida casa. And this is ingenuously acknowledged by joannes Maior a Scottish Writer. 8. Of these two Bishops S. Pecthelm and S. Wiro, we shall treat further hereafter, when we shall find them with great zeal and fruit exercising the Apostolic Office with our other Saxon Missioners in Germany. To which country the memorable Gests of S. Boniface at th●s time, do call us. XIII. CH. XIII. CHAP. 1.2. etc. S. Boniface being summoned, repairs to Rome: gives an account of his Faith: and is consecrated Bishop by Pope Gregory. 9 The Form of his Obedience to the See Apostolic. 6.7 etc. He returns with many recommendations. Beron. h●c. Auth vit. S. Bonifoc. ●p. Sur. S. Inn. 1. THE labours of S. Boniface were so great in dispersing the precious seed of the Gospel in Germany, and so wonderful a Benediction had Almighty God showered on them in those few years which passed since his leaving Rome, that the report thereof coming to Pope Gregory, he thought fit to recall him thither, that he might hear from his own mouth an account of his Apostleship, and thereby enable him to proceed with more vigour and authority. 2. S. Boniface having received letters to this effect, deferred not at all his Obedience to the Holy Pope's summons: but attended by a troop of his brethren and Disciples immediately took his journey towards Italy, and being come within the sight of Rome, he gave God thanks for his prosperous voyage, and commended himself to the patronage of the holy Apostles S. Peter and S. Paul. Assoon as the Pope was informed of his arrival, he presently sent for him, and after kind salutations, he appointed him a convenient and honourable place for his entertainment. And afterward taking an opportune season, he sent for him to come to a conference at the Church of the Blessed Apostle S. Peter. And after long discourses with mutual satisfaction, the Pope required of him an account of his Faith. The Holy man answered him in these terms, It will not be easy for me to give a reasonable satisfaction to your Holiness by a sudden speech or reply to a demand of so great importance▪ My request therefore is that you would afford me some time to answer by writing. To this the Pope yielded. Whereupon accordingly shortly after he presented to him in Writing a full account of his Faith. 3. When the Pope had per sed the said Writing, he commanded him in a familiar manner to sit by him: and exhorted him to retain constantly, and with gre●t ca●e to teach that Faith which he there professed. And afterwards entering into long discourses touching spiritual matters, in which they spent the greatest part of the day: at last he asked him in how many regions he had planted the Faith: Whereto he having succinctly answered, the Pope then plainly discovered his intention to him, that he would consecrated him Bishop, to the end that being promoted to a higher Apostelick dignity, he might with greater confidence and authority correct such as were in error: adding withal, that his sermons and exhortations would be more acceptable and effectual, when it should appear that he was empowered to that office by the Supreme Bishop of God's Church. 4. Then the Holy man seriously considering this proposal, and apprehending lest if he should refuse it, that saying of the Prophet might be applied to him; He rejected benediction, and it shall be removed far from him, submitted himself to his Holiness will. The day therefore of his Ordination being come, which was the Feast of S. Andrew, the Pope consecrated him Bishop, and withal would have him thence forward to be called Boniface, whereas before his name was Winfrid. Moreover to the end he might more strictly oblige him to exhibit Obedience to himself and his Successors, and to observe the Tradition of holy Faith, he required and received an Oath from him in the Form following, as is to be read in the most ancient Records: 5. In the Name of our Lord God and Saviour jesus Christ, I Boniface by the Grace of God now ordained Bishop, do promise to thee, O Blessed Peter Prince of the Apostles and to thy Vicar-Bishop Pope Gregory, by the Father, son and Holy Ghost the inseparable Trinity, and by this thy most sacred Body that I will constantly maintain the Universality and purity of Holy Faith, in the Unity of which Faith I will through God's assistance ever persevere, since therein the salvation of every Christian does consist: I do promise likewise that I will never be induced by the persuasions of any to descent from the Unity of the Catholic Church, but as hath been said, I will in all things maintain this Faith and the purity thereof, and exhibit my endeavours and concurrence to advance the profits of thy Church, since to thee our Lord God has given the power of ●inding and losing, and to thy foresaid Vicar and his Successors. And in case I shall know any Bishop's transgressors of the ancient Decrees of the holy Fathers, I will have no communion or participation with them; but on the contrary to the utmost of my power I will resist them, and however I will faithfully without delay denounce them to his Holiness. But if it should happen, which God forbid, that I should hereafter attempt or any way do any thing contrary to the tenon of this my Vow, may I in the last dreadful judgement incur the Sentence and punishment of Ananias and Saphira, who presumed to deal unfaithfully with you in disposing their goods. This form of Oath also I Boniface humble Bishop have written with mine own hand, and having laid it upon the most sacred Body of S. Peter, I have, in the presence of God who is my judge▪ taken this my oath accordingly, which I do promise to keep. 6. After this the Pope studiously assisted and respected him in all things: for he gave him a Book containing all Ecclesiastical Decrees which had been Synodically made by his Predecessors: enjoining him that both his Clergy and people should be ordered according to the said Instituts. He likewise by a Privilege in Writing promised and confirmed to him and all that depended on him the favour and Protection of the See Apostolic. 7. To conclude, at his departure he gave him several Letters, to the illustrious Duke Charles Mair of the French Kings palace, to all Bishops, Priests, Nobles, etc. requiring their assistance and defence of the said holy man, in the execution of his Apostolic Office among the Nations feared on the Eastern parts of the Rhine. With these he adjoind a Letter also to the Clergy and people peculiarly subject to this Holy Bishop, requiring them to show all reverence and obedience to him: acquainting them withal that among other Injunctions given him, he had commanded him not to presume to make any unlawful Ordinations; not to permit any one who had two wives, or one which had not been a Virgin, no illiterate man, or deformed and vitiated in any of his members, none which had been in public Penance, or obnoxious to justice, to be promoted to Holy Orders. A. D. 724 That he should not receive to the same Orders any Egyptians or Africans, because many such were Manicheans and often rebaptised: That he should be careful not to diminish, but rather increase the revenues or ornaments of his Churches: And that the Rents and Oblations should be divided into four portions, of which one he should reserve to himself: a second should be distributed to the Clergy proportionably to their Offices: a third to the poor and strangers: and a fourth to be reserved for maintaining the fabrics of Churches: Of all which he was to give an account in the judgement of God. That Ordinations of Priests and Deacons should be celebrated only in the Fasts of the fourth and tenth Months, at the beginning of Lent, and on the Vespers of Saturday after Whitsuntide. Lastly that except in danger of death the Sacrament of Baptism should not be conferred but only on the Solemnities of Easter and Pentecost. 8 To these Letters were added others full of pious exhortations and catechistical Instructions to the people of the Province of the Thuringians and also the Alt Saxons, both Idolaters and new converted Christians. And lastly whereas among the Thuringians there were some courageous persons who in defence of their Faith had suffered grievous persecutions from the Pagans, he addressed a particular letter to them, by name to these Noble persons, Altolph, Godolas, Wilary, Gunthar, Albold, etc. in which he highly exalted their constancy, giving humble thanks to God for the same: and encouraging them to persevere in their constancy; to have recourse to the See Apostolic in any of their necessities; and to be obedient to their new consecrated Bishop. XIV. CHAP. XIV. CH. 1.2 etc. S Boniface returning into Germany constantly exercises his▪ Apostolic Office: He destroy, Idolatry etc. 4. He excommunicates Heretics and licentious Christians 5. He is encouraged by S. Michaël to whom he builds a Church. 6.7 8. He by Letters begs the Prayers of several Devout persons. 1. A. D. 714. Auth. Vit. S. Bonif. ap. Sur. SAint Boniface encouraged and secured by the authority of so many recommendations began his journey towards Germany the beginning of the year following: and being come to the Noble Prince Charles, surnamed Martel, he presented to him the Holy Pope's Letters: and recommending himself to his protection, with his consent he proceeded in his journey to the Region of the Cattis, now called Hassians, to whom he had already begun to preach the Gospel: and to secure him both there and in the way thither the Prince gave him likewise Letters of safeguard, directed to all Bishops, Dukes, Counts, etc. signifying to them that it was his will that the Apostolic Father and Bishop Boniface the bearer of those should without any molestation or injury go or remain in the said countries as being one whom he had received into his favour and Protection (which he calls Mundiburde.) 2. When he was come into the Province of the Cattis he found there very many who had cast off the Profession of Christianity; Some Sacrificed to trees and fountains▪ at lest privately: some followed sooth saying and cozening divinations, and many were addicted to abominable Sacrifices: so that a very small number remained constant in the way of Truth which they had been taught. 3. By the advice of these the Holy Bishop with their assistance attempted to cut down a certain Tree of a prodigious vastness which grew in a place called Ge●smer, and had been for many ages called the Tree of jupiter. Whereupon a great multitude of Pagans ran thither, with an intention to kill him as an Enemy of their Gods. But at the same instant the Tree though not at all deep cut, as if it had been agitated by a Divine force, was torn into four pieces. This when those Pagans saw, they gave glory to God, and embraced the Faith. 4. Neither did he find greater opposition from Pagans, then from Heretics and licentious Christians. For going from that Province to the Thurigians, he found there a great decay of the Catholic Faith occasioned by the death of some of their Princes which had been converted. The principal Authors of several Heresies among them had been these infamous persons Dorthuvia, Berther, Eanbert and Humed. Others there were horribly defiled with scandalous lusts and adulteries: All which after sharp reprehensions he cut off from the Church's Communion by Excommunication. 5. In the mean time the fam● of his Preaching, being spread, great accessions were made to the number of Beleive●s. Many Churches were erected and Monasteries built. Among which one of the most Notable was founded at Ordorf to the honour of the Blessed Archangel Saint Michael, who had appeared with great glory to the Holy Bishop on a certain night sleeping in his Tent near the River Oraham, where he had been employed in preaching and baptising, and with many comfortable words encouraged him to be constant in that holy employment. The morning following he celebrated Mass in the same place: after which he commanded that dinner should be prepared. But being told that there was no meat: Is it so, answered he? How many thousands did God fee● in the wilderness forty years together? Cannot he provide for his servant, how unworthy soever, nourishment for one day? Having said this, he commanded the Table should be covered: and presently a great bird flew thither bringing in her mouth a fish sufficient to satisfy all their hunger. This fish he bid should be dressed: which having eaten, the remainders were cast into the river. This was the occasion of dedicating the said Monastery to the honour of Saint Michaël: in which he assembled a great number of God's servants, all which living after the Primitive manner, provided themselves necessaries for their sustenance and clothing by the labour of their hands. 6. Now though such effects of his preaching were indeed admirable: yet their strangeness will be diminished if we consider the profound Humility of this man of God, who distrusting his own forces, depended only on God, whose assistance he begged daily himself, and by frequent letters solicited others to do the same. To which purpose there are to this day extant several Epistles directed to his devout friends in Britain. Two there were written to the devout Abbess Eadburga kinswoman to the King of Kent: Bonif. Ep. 24 & 28. in one of which he entreats her to send him written with her own hand the Epistles of his Master (so he calls him) Saint Peter, who had directed him to that journey, whose words he desired to have always present before his eyes. 7. Answers also to other Epistles of the like nature he received from several persons; Ib. Ep. 76. Ib. Ep 43. From Ael●owald (or Ethelwald) King of the East-Angles, from a Bishop called Torthelm (probably the same with Torther who had surrendered his Bishopric of Hereford to Walstod, and was yet alive: or perhaps with Totta Bishop of Leicester, of whom more hereafter.) Likewise from Daniel Bishop of Winchester, Ib Ep. 67. by whose encouragement and benediction Saint Boniface first undertook this Apostolic employment, and who had been Bishop twenty years before him: Who therefore in the same letter with a becoming gravity instructs our Holy Bishop how to proceed in his confutation of the Errors of the Pagans, etc. He likewise complains of an infirmity with which he was much afflicted, and desires his prayers to God for a remedy. Which infirmity, as appears by S. Bonifaces answer, was some disease in his eyes. 8. Of the happy success of his preaching Saint Boniface, according to orders received, informed Pope Gregory, ●s appears by the same Pope's answer: In which, Ib Ep. 125. besides thanks given to Almighty God for the power of his Grace; and exhortations S. Boniface to persevere in his labours, A. D. 725. which God would gloriously crown: He acquaints him, that whereas, according to his information, a certain Bishop in those parts, through slothfullness would not assist him in preaching to the Infidels, yet challenged a portion in the Oblations and contributions of the Diocese he had written to the Noble Prince Charles Martel to forbid the attempt of the said Bishop, not doubting but he would obey such his admonition. XV. CHAM XV. CHAP. 1.2. etc. Religious Virgins out of England, Mistresses of Piety in Germany. 4.5. &c Proceedings of S. Boniface. A. D. 725. Auth vit. S. Bonifac. ap. Sur. Baron. hîc. 1. THE year following S. Boniface perceiving how great a harvest there was in those regions of the Catri and Thuringians, and how few labourers: he therefore sent into Britain for more assistants. And the whole English Church there did so willingly comply with his desires, that not only many persons eminent for learning and sanctity were sent over to him, but likewise Books and other furniture and presents of several kinds. 2. The principal men which went from Britain to assist him were Burchard, Lullus, Gregory, Willebold, Willebald and his Brother Witta. Several Religious women likewise upon his invitation passed over into Germany to become instructours in Monastical Discipline: Among whom the most eminent were Cunigildu Aunt to S. Lullus, and her daughter Bertgictis, likewise Cunitrudis, Tecla, Lioba and Wa●tpurgis sister to Willeblad, and another Cunigildis sister to Willebold, with her daughter Bertgictis: These were skilful in sciences and appointed Mistresses in learning and piety among the Thuringians. Cunitrudis was sent into Bavaria, Tecla by his order remained at Ochnofurt upon the River Mogan, and Lioba was made Abbess of Religion's Virgins at Bischofesheim. All these were eminent for sanctity: and of them the names of three are recorded among the Saints, to wit, Tecla, Lioba and Waltpurgis. The Life of Saint Waltpurgis was faithfully written by a devout Monk called Wolfard: and that of S. Lioba upon the command of Rabanus by his Disciple Rodulphus. Vit. S. Liobae. 3. In which Life we read how S. Boniface being desirous to establish in Germany Monastical Discipline in a most exact manner, sent to the ●ountain thereof, the principal Monastery of S. benedict's Order, Mount-Cassin, his Disciple Sturmius, to the end that making his abode there a convenient space of time he might be perfectly instructed in their most accurate observances. So unwilling he was to pretermitt any thing which might advance piety: although himself had from his infancy been bred up in the same Discipline, which was also practised in many Monasteries in Britain as S. Beda testifies, and as appears in several of S. Bonifaces Letters. 4. About the same time Withered King of Kent (whom S. Beda calls Victred) died on the ninth day before the Calends of May, Bed. l 5. c. 25. and left his three Sons, Edilbert, Eadbert and Aldric heirs of his kingdom which himself had worthily governed the space of thirty four years and a half. Of these three Sons, Edilbert, first named by S. Beda, and therefore probably eldest (though William of Malmsbury gives the preference to Eadbert) wrote the same year an Epistle to S. Boniface, Ap. Bonifac Ep. 40. which he sent him by a Monk called Etheld who accompanied the forenamed Missioners in their voyage: In which he signified to him the joy which he received in the assurance given him by the holy Abbess Buggan his Kinswoman, lately returned from her pilgrimage to Rome, that he the said Boniface would be mindful of him in his Prayers. He withal told him how great the general joy in his kingdom was for the wonderful benediction which God had given to his preaching among the Pagans. Moreover he excused the smallness of a present sent by the same bearer, to wit, a vessel of silver gilded within, weighing three pounds and an half, and two smaller ones. One request also he made to him▪ to send over two falcons, because birds of that sort bred in his kingdom were not so vigorous. He concluded with begging his prayers for himself living or dead, and entreating the favour of an Answer. 5. Now as S. Boniface courageously laboured in Upper Germany, so did S. Willebrord in the Lower. And this year he seems to have visited and cultivated the Territory of Antwerp: For thus writes Miraeus in his Belgic Calendar, In the sixth year of Theodoric King of France. M●r in ●ast Belg. 7. Novemb. Ro●ing Prince of Antwerp and his wife Bebelina gave to S. Willebrord a third part of the Customs, and likewise the Church belonging to the Castle there which S. Amand Bishop of Maestrick had built. These gifts he bestowed for buying incense and Lights, and that the Priests serving in the said Church might pray for God's mercy and pardon of the Sins of the Donours: as appears in the Charter of the said Princes, recorded by the same Author. Moreover in a Second Charter the same Prince and his wife signify that they had also given to the Church of S. Peter and S. Paul built likewise by Saint Amand, (of which Church S. Willebrord had the oversight) the entire village of Preprusdare seated on the River Nutta, and half the rents and profits of another village called Winlindechim. Thus writes Miraeus out of an ancient Manuscript belonging to the Abbey of Epternac, A. D. 726. where also the same S. Willebr●rd died, as shall be showed in its due place: And he thus concludes, That Evangelicall Plantation which S. Amandus and S. Eligius began among the inhabitants of Antwerp, was perfected by S. Willebrord. XVI. CH. XVI. CHAP. 1.2. &c The Piety of King Ina: His devout journey to Rome. 1. THE year of Grace seven hundred twenty six was much illustrated by the piety and devotion of the glorious King of the Westsaxons, A. D. 726. Ina, who after a reign of thirty eight years, having munificently extended his liberality to the See of Rome, then at last in his old age undertook a tedious journey thither, leaving his Kingdom to younger and stronger shoulders, and resolving to spend the remainder of his life in devotion meditation of celestial things, near the monuments of the glorious Apostles S. Peter and S. Paul: Bed. l de 6. et ●tibus. A practice of devotion in these days very frequent with all sorts, Noble and ignoble, men and women also, as S. Beda testifies. Antiquit. Glaston. Spel. in Concil. p. ● 2. Before he put this in execution, he the year before had, beyond all his Predecessors, richly endowed the ancient venerable Monastery of Glastonbury, where from the foundation he erected a New Church consecrated to our Saviour, and the Honour of S. Peter and S. Paul Princes of the Apostles: and withal conferred on the said Monastery (which he styles the prime fountain and Original of all Religion in Britain) very many large possessions and Manors, confirming withal, whatsoeves had been formerly given by Kings his Predecessors or any others a particular account whereof he sets down in his Charter. Moreover he granted to the same Monastery very great Privileges and exemptions from the Bishop's authority, permitting the Monks to receive in the said Monastery or in any chapel's annexed to it the Ecclesiastical Sacraments from whatsoever Bishop they should think fit, so he were such an one as was conformable to the Church in the Paschall celebration. 3. A Copy of which Royal Charter is extant in Sir H. Spelman, extracted out of the ancient Archives of that Monastery: Where it is further written, Ibid. that the foresaid King Ina after the sealing of this Charter by himself, with the consent and attestation of his Queen Edilburga, of King Buld●ed, of Adelard the Queen's Brother, of Beorthwald Archbishop of Canterbury, etc. directed Letters to Pope Gregory signed with his Royal Seal, in which was enclosed the same Charter exemplified, together with a Cup of gold and other royal presents, beseeching him that he would receive the Church of Canterbury with all its appartenances and privileges into the protection of the See Apostolic and confirm them for ever by his authority. The same year likewise the said King took a journey personally to Rome, and sent back to Glastonbury this Privilege confirmed by the Apostolic signet. 4. This devout journey of King Ina to Rome was suggested to him principally by his virtuous and pious Queen Ethelburga: The innocent subtlety by which she at last effected it is related by William of Malmsbury, to this effect: King Ina, saith he, had to wife Ethelburga, a Lady of Royal blood and a Royal mind likewise. Malmsb. de Reg. l. 1. c. 2 She frequently instilld into the cares of her husband motives to induce him to bid farewell, at least in his last age, to all worldly vanities. Such good suggestions he would seem to approve, but the execution of them he delayed from day to day. At last she attempted to overcome him by subtlety, in the manner following: 5. On a certain time being in their Countrey-palace, where a Royal court was kept with extreme magnificence: assoon as they were gone from thence, the Keeper of the house by the Queen's private order defiled all the rooms of the palace with rubbish and the dung of cattle; yea in the bed where the King and Queen had lain, he put a sow with her young pigs. In the mean time when the Court had proceeded little more than a mile in their return, the Queen entreated and importuned the King to go back to the same palace, as if it imported almost her life. The King with no great difficulty was persuaded: but when he found his Palace, which he had elet but even then magnificently adorned, now become so ugly and nasty, he wondered at it, and turning his eyes to the Quern, seemed to ask her the reason of this change. She taking advantage of this occasion, with a smiling look said to him, so, where are now the rustling tumults and noises▪ Where are the magnificent purple Tapestries? Where are the many vessels of gold and silver? where the luxurious banquets for which sea and land was searched? Are not all these vanished away like smoke and wind? But woe to those who fix their minds on such vanities, which like a swift torrent make haste to lose themselves in the abyss, for they likewise sholl be snatched away with them. The more powerful we are, the more powerful will our torments be, unless we provide in time for our eternal state To this purpose she spoke, and with such efficacy she by this emblem drew her husband's mind to perform what for many years together she could not obtain by her persuasions. For after many victories and rich spoils gained from his enemies, and many noble exploits performed in the world, he at last aspiring to the supreme perfection of piety, undertook a pilgrimage to Rome. 6. As touching his pious Queen Edilburga, how she disposed of herself, entering into a Monastery, of which she became Abbess and died in great Sanctity, we shall treat in due season and place. XVII. CH. XVII. CHAP. 1.2. King Ina first conferrs on the See Apostolic the Pension called Romescot, or Peter pence. 3. 4. &c The same is continued by succeeding Princes: even of the Norman Race: and the like by foreign Kings, etc. 1. KING Ina being not only resolved, but in a readiness to begin his Pilgrimage towards Rome, determined to leave some lasting monument of his Piety and affection to the See Apostolic. His Predecessor Cedwalla had voluntarily quitted the throne, and with great devotion changed his Purple into a poor Monastical habit there near the Monuments of the Apostles. King Ina not content to imitate him in that, will moreover testify his submission and respect to the See Apostolic by a liberal contribution to last for ever. For which purpose, saith an ancient Historian, a general Decree was made by the whole Kingdom of the Westsaxons, that out of every family there should yearly be sent and offered to S. Peter and his Church one penny, Westmon. ad A. D. 727. which was therefore called Romescott, or Peterpences, not because it was collected at the Feast of S. Peter ad Vincula, as Sir H. Spelman imagines (for that order was made long after this time) but to show the signal obligations, and more than ordinary respect, Union and subjection which that kingdom had to S. Peter and his Successors in the See Apostolic. 2. This Munificence of King Ina was in future times imitated by other Saxon Kings also. For in the year of Grace seven hundred ninety four Offa King of the Mercians (saith Huntingdon) gave to the Roman Bishop a settled rent out of every house in his Kingdom for ever. And in the year eight hundred fifty four, when the whole Kingdom had been reduced into a Monarchy, King Ethelwolf the son of Egbert undertaking likewise a pilgrimage to Rome, as William of Malmsbury testifies, offered to S. Peter in the presence of Pope Leo the fourth a tribute out of his whole kingdom, which is paid to this day. 3. As touching the succeeding Saxon Monarches, though no doubt this contribution was paid, yet there is to be found no solemn Decree enjoining the payment of it before King Edgar, who made a Law (recited by our learned Selden) the title whereof is, Selden in Spic●legio leg. 18.20. Concerning S. Peter's pence or the Roman tribute (Vectigali.) In which a certain Tax is established proportionably to each man's ability: and moreover, in case of Nonpayment there is prescribed a determinate penalty and forfeiture to be paid to the Bishop and the King. And the same Law was received and submitted to by the Danes who at that time, which was in the year of Grace nine hundred sixty four, possessed some Provinces of the Kingdom. 4. Afterward when, during two or three successions, the Danes had subdued the whole Kingdom, the said Tribute was augmented, money than it seems being more plentiful, or the people's charity increasing, and instead of a Penny, Hoveden f. 603. half a mark was appointed to be paid on a certain day. Thus we read in the Ancient Laws recorded by Hoveden. And King Canutus in the year of Grace one thousand thirty two being then at Rome, whither in imitation of this King Ina he had undertaken a devout Pilgrimage, wrote from thence Letters to his Bishops, Nobles and all Officers in Britain, Malmsbur. in which with great severity be required them before his return to discharge all arrears due by the ancient Law, to wit, the pence due to S. Peter out of all Cities, towns, villages, etc. Which if they failed to do, he threatened to those who failed in this duty a severe punishment without pardon. 5. After the expulsion of the Danes, S. Edward King and Confessor, the last of the Saxon race, as he exceeded all his Predecessors in piety, so likewise in reverence and affection to the Apostolic See. Ap. Seld. i● Spicoleg f. 171 And therefore in a Body of La●s collected by him with the consent of his Barons, he renewed all ancient Laws of his Saxon Progenitors which savoured of justice and piety, and among the rest this Pension of S. Peter's pence. And though in the Chronicle of Lichfeild it be said that the said Laws (ever afterwards called S Edward's Laws) had for the space of sixty seven years, since the death of his Grandfather Edgar, been forgotten: that is to be understood not of this particular Law touching Peterpences, but o● some other of the Saxon Laws then renewed: Since it i● evident that the said Pension had not been omitted. as we showed by the example of King Canutus. 6. After this time followed the Race of the Norman Kings, among whom this Piety of K. Ina was not obliterated. Ep. Gull. In Conquest. ad Gregor. c. seven For in an Epistle to Pope Gregory the seaventh from K. William the Conqueror we read, that the same King assures the Pope that the money due to him which for the last three years had been negligently collected, should then at his return be sent: And that for the future his Archbishop Lansrank and other Bishops should have the care of collecting and sending it. Consequently in another Epistle from the said Pope to the Archbishops, Bishops, Ep. Gregor. P. seven. ad Archi●p. &c etc. we find the particular rates imposed on each Diocese, & at that time due, collected out of the Register of the See Apostolic viz. From Canterbury Diocese, seven pounds, eighteen shillings sterling: From London, sixteen pounds, ten shillings: From Rochester five pounds, twelve shillings: From Norwich, one and twenty pounds, ten shillings: From Ely, five pounds: From Lincoln, forty two pounds: From Chester, eight pounds. From Winchester, seaventeen pounds, six shillings, eight pence: From Exeter, nine pound●, five shillings: From Worcester, ten pounds, five shillings: From Hereford, six pounds: From bath, twelve pounds, five shillings: From Salisbury seaventeen pounds From Coventrey, ten pounds, five shillings: From York eleven pounds, ten shillings. 7. As for his Son and next Successor King William Rufus, Malmsb. William of Malmsbury informs as that the Bishop Elect of Exeter being at Rome pleaded the King's cause before the Pope with all his eloquence and skill▪ telling him that all his Fathers and Brothers customs should be restored: That England was a peculiar Province of the Roman Church, and therefore yearly paid Tribute to it. Whether he had order from the King to strain his compliment so far, it does not appear. As for King Steven, King Henry the second and King john, they not only continued this Pension, but standing in need of the Pope's favour and assistance, they to flatter the Pope, acknowledged the Kingdom of England to be feudatary to the Church of Rome, and under her jurisdiction: yea King john made himself the Pope's Vassal, and his son did homage to the Pope for his Crown: Mat. Par. a ●. D. 12●3. a subjection which Matthew Paris deservedly calls (non formosam, sed famosam) not seemly, but on the contrary infamous. In succeeding times the same Pension was duly paid, but never acknowledged to be in proper expression a Tribute but an honourable contribution, or charitable Alms, of justice indeed due, because established by Law: but far from giving the Pope a Temporal right or dominion in England. A●n. i6. R. Rich. 2. On the Contrary, in a Parliament in King Richard the Seconds days all the Bishops and Lords of the Kingdom protested, Tha● the Crown of Englan●●● and ever had been free from subjection to any, as to the Temporal Rights and Regalities of it, and that it depended on ●od alone. As for the Peterpences they were always paid: and proper Coin: or that purpose was anciently stamped: yea and the Pope had in England peculiar Officers for the Collection of it as john Derlington in the times of three Popes, Pits descrip. Angl A. D. ●●84. john the One and twentieth Nicholas the third, and Martin the fourth. And Polydore Virgil an Italian acknowledges that he was sent into England to perform the Office of collector for the Pope. 8. This liberality begun by our Saxon Kings, was imitated by other Extern Princes in succeeding times: Ap Baron. ad A. D. 804. Thus Pope Gregory the ninth of that Name in an Epistle to his Legates declares that in the Archives of S. Peter in three several places it is f●und that Charles the Emperor collected yearly for the service of the Apostolic See twelve hundred pounds, besides what every one offered in his particular devotion. And in the year of Grace one thousand forty six by a General Assembly of the States of Poland under King Casimir a promise was made of a half penny yearly to be paid by every person in that kingdom to the Pope. Coriolun. ad. A. D. 1476. And in the year of our Lord one thousand seaventy six Demetrius Duke of Dalmatia & Croatia in a Synod assembled at Salona obliged himself to pay to the See of Rome an annual Tribute of two hundred pieces of Gold called Byzantins. Id. ad. A. D. 1076. The like Pensions we read to have been given by the Dukes of Britain, etc. Thus much we thought fit to add upon occasion of this charitable Liberality to the See of Rome begun by the devout Saxon King Ina. A. D. 727 We will prosecute his journey the year following. XVIII. CHAP. XVIII. C. 1. Death of Tobias Bishop of Rochester. 2 3 S. Boniface consults the Pope about several Questions: which are resolved by him 1. THE same year Tobias Bishop of Rochester died. He was, Bed. l. 5. c. 24. saith S. Beda, Disciple of Theodore Archbishop of Canterbury of happy memory, and of Adrian Abbot of S. Augustins' Monastery. And to a great perfection of learning both Ecclesiastical and secular he added so accurate a skill in languages both Greek and Latin, that they were as familiar to him as his Native country's tongue He was buried in the Porch of S. Paul's, which himself had built within the Church of S. Andrew to be a place for his sepulchre. From this passage of S. Beda the great Cardinal Baronius infers, Baron. hîc that the English Nation received from the Roman Church, not the Catholic Faith only, but likewise all good literature. To Tobias there succeeded in the See of Rochester Aldulfus, who was the tenth Bishop of that Church. 2. But the incessant labours of S. Boniface will oft interrupt our Narration of the affairs of Britain, Ap. Bonifac. ●p. and require our attention to them. This year (as appears by an Epistle or Pope Gregory to him) he sent his Priest Denua● to the said Pope to onsult him about certain difficulties occurring in the discharge of his Apostolic Office. As 1. within what degrees of propinquity Marriage may be permitted: to which the Resolution was, that the utmost strictness ought not to be exercised to such new converted Nation, and therefore tha● beyond the fourth degree of affinity or consanguinity Marriage might be allowed. Again 2. that in case a woman have an incurable infirmity (before Marriage be accomplished) it may be lawful for the husband to marry another 3. That if a Priest be defamed by an accusation of the people, and no certain Witnesses be produced against him, the Priest by oath making God witness of his innocence shall remain in his degree 4. That it is no fit that more Chalices than one should be upon the Altar at celebration of Mass 5 That concerning eating meats consecrated to Idols, it may be allowed after making the sign of the Cross over them except in case o● scandal mentioned by S. Paul, ●● at one shoul● say, This was offered to Idols. 6. That children●o ●o either sex offered by their parents to God in their infancy to a Regular Discipline, may not afterward in ripe age leave that state and contract matrimony. 7. That persons baptised by adulterous and scandalous Priests ought not therefore to be rebaptised. But in case there be a doubt whether infants have been baptised or not, then according to the Tradition of the Holy Fathers, they ought to be baptised 8 That the holy Sacrament of Christ's body and blood ought not to be denied to persons infected with Leprosy, or other like contagious disease: but they must not be admitted to eat and drink with others. 9 That in case the Pestilence should rage in Monasteries o● Churches, it would be a folly to fly, since no man can scape God's hands. 10. That he ought sharply to reprove scandalous and licentious Bishops or Priests: but was not obliged to refuse eating or conversing with them: For this may be a mean to gain them. Ib. Ep. 3. & ●n not. Serrar edland. 3. Some of these doubts also S. Boniface proposed to his learned friends in Britain, and particularly to the holy Prelate Daniel Bishop of Winchester, who returned him the like answers: and comforted him being much afflicted with his perverse and obstinate Germane Clergy. Both his Epistle and the Answer to it are still extant. XIX. CH. XIX. CHAP. 1.2. etc. King Ina at Rome builds the School of the English: ●h●re it was seated. 6 7 He there takes a Monastical Habit. his happy death. 1. IN the year of Grace seven hundred twenty seven the devout King Ina finished his journey to Rome. A. D. 727. At his leaving Britain he resigned his kingdom to his kinsman called Ethelard, a worthy Successor of so Noble a Prince. And being thus discharged of so great a burden of secular solicitudes, he performed his journey more cheerfully. Westmon. hîc. 2. Being arrived at Rome saith Matthew of Westminster, he by the consent and will of Pope Gregory, built in the City a certain house, which he would have to be called The School of the English. To the said house the following Kings of this Nation, the Princes, Bishops, Priests or any other ecclesiastics, were to come, to be instructed in the Catholic Faith and learning, to prevent the teaching any perverse doctrine contrary to Catholic Unity: and when they were become well established in the Faith, they returned home again▪ 3. It seems that not only the Popes in these times, but the Saxon Princes in Britain thought more convenient, that the youth of this Nation should be taught learning and virtue at Rome rather than public Schools should be erected at home. And the reason is given by the same Author, Id. ib. saying, From the time of S. Augustin our Apostle to this Public Schools and Professors of Teaching were by the Bishops of Rome straight forbidden to the English, by reason of the many Heresies which at the coming of the English into Britain (at which time the Pagans were mixed with the Christians) did much corrupt the doctrines and Discipline of Christianity. So that the Censure given by the Apostate Bale touching this Foundation does well become him, B●l. cent. 1. c. 15. who affirms, That it was erected to the great mischief of the English state. 4. Besides this house, Id. ib. the same King Inas built near to it a Church to the honour of the Blessed Virgin Mary, in which the Divine Mysteries might be celebrated by and for such English as should come to the City, and in which if any of them happened to die, here they might be buried: Thus writes the same Author: who in another place declares, that Burrhed last King of the Mercians going in pilgrimage to Rome and there dying, Id. ad. A. D. 874. was after a Royal manner buried in the Church of the Blessed Virgin, adjoining to the School of the English. 5▪ It is not easy to determine in what region of this City the said School and Church were placed. Several of our Historians agree that it was the same which is to this day called the Hospital of the English, or the Hospital of S. Thomas▪ thus write Polydore, Harpsfeild, Parker▪ &c▪ But other Authors mentioning the frequent conflagrations of it, particularly Anastasiu● Bi●bliothecarius in his description thereof about the year of Grace eight hundred, Ap. Baron. A. D. 823. twenty three shows that it was seated in the Suburbs, near to the Church of S. Peter, in that place which is now called the Borgo, and anciently Saxia, because a Colony of Saxons was sent thither by Charles the great. 6. King Inas having thus provided for securing a perpetual succession and propagation of the Faith among his countrymen, presently retired himself to a quiet repose in contemplation. He therefore in the expression o● William of Malmsbury, cut off his hair, Malmsb. l. 1 c 2. and clothing himself with a vile plebeian habit spent the short remainder of his age in a secret retirement. And how acceptable this last sacrifice of himself was to Almighty God, Id. ib. he was pleased to show by many miracles, saith the same Author. Now that by this plebeian habit was meant a Monastical one, the general consent of our Historians do confirm. For the clothing of Religious persons at the beginning was the same with that of the ordinary meaner sort of people: but fashions altering among secular persons, and Religious men not changing, hence it comes that they have a distinct peculiar habit, nothing at all resembling the general fashion of other men in the world. 7. His life was not prolonged at Rome: Martyrol. Angl. 7. Febr▪ For in our martyrologue he is recorded to have died this same year: and his memory is celebrated among Saints on the seaventh of February. Which does not well agree together. For his arrival at Rome, and the orders taken for such buildings could not be effected so early in the year. Yet that he did not pass through the following year may be collected from hence, that being dead his Sacred Body was buried with great honour in the entrance of S. Peter's Church, by reason that the Church founded by him to the honour of the Blessed Virgin was not quite finished. A. D. 729. XX. CHAM XX. CHAP. 1.2. Death of S. Willeic: and of S. Engelmund a Martyr. 3.4. Oswold rebels against King Ethelard: and is expelled. 5 6 etc. Death of S Egbert. 8.9 Osric King of the Northumber's dying, the pious King Ceolulf succeeds. 1. TO this same year is consigned the happy death of the Holy Priest and Disciple of S. Swibert, S. Willeic, of whom some what hath been said before. Concerning him thus writes Miraeus in his Belgic Calendar: Mir. in Fast. Belg. 2. Mart. S. Willeic was an assistant of the holy Bishop S. Swibert in the preaching of the Gospel: and became a Canon of the Church of Vtrecht lately erected. After S. Swiberts' death he governed the Monastery of Werda the space of ten years with great commendasion and esteem. He died this year: and his Memory is celebrated among the Saints on the second of March. Id. ●b. ●d 21. 〈◊〉. 2. About the same time also died, yet more happily, because his life was sacrificed by Martyrdom, the glorious Saint and c●panion of S. Willebrord, S. Engelmund, who, according to the same Author, imbued with Evangelicall Doctrine the ●acavians and Kenemarians. But in the Supplement to the Gallican martyrologue a larger Elegy is ●iven o● him in this manner At Welsa in Holland on this one and twentieth day of june is celebrated the happy death of S. Engelmund Priest and Martyr. Supplem. Ma●●yr Gall●c. 2●. 〈◊〉. He by Nation an Englishman, was companion of S. Willebrord, & by command of Pope Sergius was joined in commission with him in his Apostolic Office, in preaching, converting of souls and working miracles among the P●isons. He was also Abbot and director of many Religious persons which he assembled together to praise our Lord. At length being zealously urgent to withdraw the Savage Nation of the Prisons from their horrible Superstitions and barbarous manners, he for so great Charity incurred their hatred and furious persecution, with which he was at last oppressed: So crowning his Apostolic Office with a glorious Martyrdom. A. D. 728. 3. The year following the Kingdom and Churches of the Westsaxons were much disquieted by the restless ambition of a young Prince of the Royal family called Oswold, who it seems in indignation that King Ina in resigning the Crown preferred his kinsman Ethelward or Adelhard before him, thought by force to give it himself. Concerning this tumult and the success of it, unhappy to the aggressour, Huntingd. l. 4. thus writes Henry of Huntingdon: Adelhard King of the Westsaxons before the first year of his reign was expired, fought a battle against Oswold a young man of the Royal stock, who attempted to obtain the kingdom for himself. But the young man not being able to bring equal forces into the field, having for some time born the burden of a furious combat, at last being overpowred was forced to fly, and quite abandon the kingdom: By which means King Ethelward was firmly established therein. 4. This worthy King to show himself a deserving Successor of King Ina, A. D. 729. presently after extended his Royal magnificence to houses of piety and Religion: particularly to the famous Monastery of Glastonbury, the memory whereof the Antiquities of that place do thus commend to posterity: Antiquit. Glaston. When C●ngisle was Abbot in the year of our Lord's Incarnation seven hundred twenty nine, Ethelard King and Successor of Ina bestowed for a stable possession to the Religious family serving our Lord in the Monastery of Glastonbury sixty h●des of land in Pohonhol●, and twelve hides in Thoric. His Queen likewise named Fridogitha gave Brunant. How this devout Queen nine years after this quitted her Royal state, and undertook a pilgrimage to Rome, where she consecrated herself to God, we shall show hereafter. 5. This year likewise died the most holy Abbot Egbert, of whom frequent mention has been made. This is he who in the year of Grace six hundred sixty four being mortally sick of the Pestilence was wonderfully restored to health: and forsaking his Native country Britain, went into Ireland in the year six hundred and ninety, where for his admirable piety he was in ●igh estimation: and being desirous to expose himself to all incommodities and dangers for spreading the Faith in foreign countries, wa● by Almighty God▪ who designed him for another employment, hindered; Notwithstanding by his exhortations the glorious Saint Willebrord, Sutbert and their companions undertook that most famous Apostolic Mission into Germany: This likewise was he who, thirteen years before this, reduced the Monks of Hylas in Scotland to conform themselves to the Catholic observation of the Paschall Solemnity. 6. This Blessed Saint, whom S. Beda calls a Venerable and not without honour to be named servant of Christ and Priest Egbert, Bed l. 5 c. 10. & l. 3 c 27. being ninety years old, departed this world to a heavenly kingdom. And for a proof that this his zeal, whereby he united that Schismatical Church to the Universal Church, was acceptable to God, the same Author observes, that, as he had much laboured in establishing the true celebration of Faster he received his eternal recompense on the same Feast. For thus he writes: 7. The man of God Egbert remained thirteen years in the said Island of Hylas, Id l. 5 c 23. which he by a new extraordinary illustration of Divine Grace of Ecclesiastical Communion and peace, had consecrated to our Lord. In the year therefore of our Lord's Incarnation seven hundred twenty nine, in which the Paschall Solemnity was celebrated on the eighth day before the Calends of May, when he had solemnly celebrated Mass in memory of our Lord's Resurrection, the very same day he himself likewise departed to our Lord, and having begun the joy of so great a Festivity with his Brethren on earth, whom he had converted to the Grace of Ecclesiastical Unity, he finished it with our Lord, and his Apostles together with all the glorified Saints in heaven; or rather he still celebrates it to all eternity. Indeed the Divine dispensation was wonderful, that not only this Venerable man should pass to our Lord on this Feast of Easter, but in such a day on which it had never before been celebrated in that place. His Religious Brethren therefore rejoiced for the certainly true Catholic knowledge of the Paschall time which they had learned of him: and they rejoiced in the assured protection of their holy Father by whom they were taught and corrected. And he himself likewise congratulates, that he was continued alive in the flesh till he might enjoy the happiness to see his Brethren and Disciples admit, and together with him celebrate Easter on that day, which in former times they had always avoided. Thus the most reverend Father being assured of their correction rejoiced to see the day of our Lord, he s● it and was glad. He died therefore thus happily, Martyr Rom. 24. Apr●l. and both in the Roman and other Martyrologes his name is anniversarily recited among the Saints on the four and twentieth day of April. 8. To conclude, the same year King Osric having reigned eleven years over the Northumber's, and appointed for his heir in the kingdom Ceolu●f Brother to King Kenred, died, Ethelw. l. 2. c. 13. or as Ethelwerd writes, was slain. He was in nothing happy so much as leaving behind him so worthy a Successor, for Ceolulf both for piety and learning was comparable with the best Princes▪ and after he had happily governed his kingdom many years, voluntarily quitted it, to aspire to an immortal Crown. 9 Concerning the beginning of his Reign, William of Malmsbury writes in this manner: Ceolulf, saith he, the eighth King from Ida, ascended the trembling throne of the Northumber's this year. A man he was of ability sufficient for any employment, and besides that, endued with learning in great perfection, which with assiduous study and a sharp wit he attained to. S. Beda will be my surety for this: for presently after this, in a time when Britain most abounded with learned men, he made choice of this Prince, to whom he dedicated his History of English affairs, as being a person who by his authority could add strength to whatsoever was well written therein: and by his knowledge and skill could correct, if any thing was written amiss. Concerning him more shall be said hereafter. XXI. CHAP. A. D. 731. XXI. CH. 1.2. Death of the Venerable Abbot Cymbert. 3.4. Death of Saint Brithwald Archbishop of Canterbury: to whom succeeds Tatwin. 1. IN the year of our Lord's Incarnation seven hundred and thirty, A. D. 730. according to our English martyrologue died the holy Abbot Cymbert, styled there Bishop and Confessor, and supposed by some to have had his See in the Isle of Wight. But none of our Ancient Monuments do signify that that Island was ever made the Seat of a Bishop, for generally it hath been assigned to the See of Winchester: neither is the name of Cymbert recorded among Bishops, except only by Saint Beda, who thereby understands the same person, who by other Writers is called Kinebert, and was Bishop of the Mercians, and had his Seat at Lindesfare, now called Lincoln. Which Kinebert is at this time alive, as S. Beda testifies in the conclusion of his History, which ends the year following. 2. This therefore may seem to have been the ground of the mistake of those who compiled our martyrologue. The Cymbert therefore commemorated there as dying this year is the same Holy Abbot of Redford in Hampshire, Vid. l. 20. ● 5. who, as hath been declared, obtained permission to instruct in the Christian Faith and baptise two young Princes Brethren o● Arwald King of the Isle of Wight, before they were to be put to death by the command of King Cedwalla, who had subdued the said Island. Martyr. Ang. 21 Feb. The Memory of this holy Abbot is celebrated among the Saints on the one and twentieth of February. 3. The same year also died Saint Brithwald Archbishop of Canterbury, successor to Saint Theodore after he had administered that See the space of almost thirty eight years, V●d. l. 17 c. 11 saith Huntingdon. We have before declared how he being Nephew to Ethelred King of the Mercians was the first of the Saxon race who was Abbot of Glastonbury: which dignity in love to solitude he relinquished, and retire● himself to a secret place called Reculver From whence he was even by force drawn to sit in the archiepiscopal See of Canterbury: which he adorned with many actions of Pastoral zeal and piety, assembling Synods and regulating disorders in several Provinces of this Island. And at last full of years and merits was this year translated to heaven. He is commemorated in our martyrologue on the ninth of january. Martyr. Ang 9 jan. 4. In his place the year following was elected and consecrated Archbishop the Venerable A. D. 731. Bed. l. 5. c 24. Abbot Tatwin, saith S. Beda, a Priest and Abbot of a Monastery called Bruidun, or Brenton. He was consecrated in the City of Canterbury by the Venerable Bishops, Daniel of Winchester, Inguald of London, Aldwin of Lichfeild, and Aldwof of Rochester, on the tenth of june in the year of our Lord's Incarnation seven hundred thirty one. He was a man illustrious for his piety and prudence, and eminently learned in Sacred Scriptures. Of him more hereafter. XXII. C. XXII. CHAP. 1.2. etc. The State of Britain at this time in which Saint Beda ended his History. 1. SINCE it was in this year of Grace seven hundred thirty one that Saint Beda concluded his History, and as some Authors affirm, his Life also: we will here, as he has done, give a brief prospect in general of the state of Britain at this time, as well touching the Church as State. In the next place to manifest the sincere veracity of so learned and pious an Author, we will, from his pen, declare upon how well grounded an authority he built the whole frame of his History, as likewise what diligent search he made for true information in all things, as well such as happened in former ages, as during his own age in the other regions and kingdoms of Britain and foreign countries: And lastly we will conclude with a particular Narration of Saint Beda's own life and happy death. 〈◊〉 l 5. c. 24. 2. As touching the first thus he writes: At this present time (to wit, in the year of Grace seven hundred thirty one) the Bishops governing the several Episcopal Sees of Britain are these following. The Province of Kent is administered by Tatwine Archbishop (o● Canterbury) and Aldulf (Bishop of Rochester) That of the East-Saxons by Inguald (Bishop of London.) The East Angles by Eadbert (or Aldbert Bishop of Dumwich) and Hadulac (Bishop of Helmham.) The Province of the Westsaxons by Daniel (Bishop of Winchester) and Forthere (Bishop of Shirborn.) In the kingdom of the Mercians Alduin is Bishop (of Lichfeild,) Walstod Bishop (of Hereford and the region beyond the Severn. Wilfrid Bishop of Worcester, and Cymbert (or Kinebert) Bishop of the Lindisfari (or Lincoln:) as for the Isle of Wight, it was annexed to the See of Winchester. The Province of the South-Saxons of late has been vacant, and therefore has recourse to the Bishop of the Westsaxons (that is Winchester) for such necessities as require Episcopal Ministry. And all these together with other Southern Provinces, though governed immediately by particular Kings, yet both they and their Kings also from the South Sea as far as the Humber Northwards are subject to Edilbald King of the Mercians. Lastly the large Province of the Northumber's, of which Ceolulf is now King, is administered by four Bishops: the Church of York by Wilfrid (the younger) that of Linde●●arn by Edilwald: Hagustald (or Hexham) by Acca: and Candida Casa (or Witehern) by Pecthe●m. This last Episcopal See has been lately erected, by reason that the number of Christians there has been greatly multiplied, and Pecthelm was consecrated the first Bishop thereof. Thus are the several Episcopal Churches of Britain administered. 3. As touching the several Nations inhabiting it, d ibid. that of the Picts is joined in league with the English: and to their great joy with the Universal Church in the Orthodox Faith, Communion and peace. The Scots inhabiting the Northern parts of Britain are quiet, and make no attempts or fraudulent designs against the English. Britain's. The Britain's although for the most part out of a national hatred they have an irreconcilable aversion from the English, and likewise do erroneously and impiously oppose the Catholic Church in the Paschall Observance: yet in neither of these regards can they attain their purpose and prevail, both divine and human power resisting their designs. For though a great part of that Nation be independent on any other, yet in some places they are subject to the Empire of the English: And again the times at present being peaceable very many of them in the Northern parts (called Cumbers) both Nobles and of inferior condition do more frequently receive the Monastical Tonsure in English Monasteries, and consecrate their children to the same Profession, then exercise themselves in arms and warlike exploits. And what good issue may come from hence the succeeding age will see. 4. Such at present is the state of all Britain in this year, which is the two hundred eighty fifth since the coming of the English into this Island, and the seven hundred and one and thirtieth after our Lord's Incarnation. I will conclude with this prayer: That the earth may all ways rejoice in the kingdom of our God, and many Islands with joy confess to the memory of his Holiness the constancy of Britain in his Faith. Thus does S. Beda conclude his History. XXIII. CHAP. XXIII. C i 2. etc. The names and qualities of such persons from whom S. Beda received information in his History. 1. IN the next place for a proof of his veracity in his History, we will produce his Epistle to the illustrious and learned King Ceolulf then reigning over the Northumber's, to whom S. Beda presented the same, desiring not so much his protection, as judgement and censure of it. In which Epistle to the end he might approve his care and diligence to inform himself in the truth, he produces the names and characters of the principal persons from whom he received information and assistance, persons of such abilities, piety and esteem, that no man can reasonably suspect in them either want of knowledge or of sincerity: Thus therefore he writes: Bed. Epist. ad Ceolulf. Regem. 2. The principal Author and assistant in this work (saith he) was Albinus the most reverend Abbot of Canterbury, a man of eminent learning in all kinds of literature, having been educated therein by those two most venerable and learned men, Theodore Archbishop of the said Church of happy memory, and Hadrian Abbot. This worthy Abbot Albinus was pleased to communicate to me partly in writing, and partly by the Religious Priest of the Church of London, Nothelm, whom he sent to acquaint me with all particular occurrents worthy memory which had, after diligent enquiry, come to his knowledge, either in the Province of Kent or adjacent Regions, concerning the Gests of the Disciples of the Blessed Pope S. Gregory, or whatsoever he could find in ancient Record, or receive from the Tradition of Ancestors. The said Nothelm likewise afterward going to Rome, by permission of Pope Gregory searching the Archives of that Church, found and copied out certain Letters both of the said Pope and some of his Predecessors touching the affairs of Britain, which at his return, by the advice of the most Reverend Abbot Albin, he brought to me to be inserted in this History. 3. In the which, those things which are related from the beginning thereof to the times in which the English Nation received the Christian Faith, we collected principally out of such Writings as we could here and there meet with. Then from that time to the present age all the Gests performed in the Province of Kent by the Disciples of S. Gregory and their Successors, and under what Kings they were performed, all these came to my knowledge by the industry of the foresaid Abbot Albin, and the relation of Nothelm sent by him. The same persons likewise informed me in several things touching the Conversion of the West and East-Saxons the East-Angles and Northumber's, by the preaching of what Bishops, and in the reign of what Kings those Provinces received the Christian Faith. In a word it was principally by the advice and persuasion of the same Albinus that I had the courage to set upon this work. 4. Besides these, the most Reverend Bishop of the West Saxons Daniel, who is yet alive, gave me an account in writing of many things regarding the Ecclesiastical History of that Province, and that of the South-Saxons confining to it, together with the Isle of Wight. Again how by the ministry of the Holy Priests Ceddand Ceadda the Province of the Mercians came to embrace the Faith of Christ, before unknown to them, and that of the East-Saxons to recover that Faith which once received was afterward rejected by them: And likewise how those two Holy Fathers spent their lives in all Sanctity, and how happily they died, all these things we learned from the Religious Brethren of the Monastery of Lestingen, built by them. Moreover in the Province of the East-Angles the Ecclesiastical Gests, we understood partly by writings and Tradition of their Ancestors, and partly by the relation of the most Reverend Abbot Esius. 5. But as touching the Province of Lindissi (or Lincoln) how the Faith of Christ 〈◊〉 spread there, together with the Succession of Bishops, we were informed in some part by Letters of the most Revered Bishop Cymbert (or Kinebert) or by discoursing with several men of good credit. To conclude, the occurrents happening in the Kingdom of the Northumber's and several regions of it, these I came to the knowledge of by the constant report, not of a few, but of almost innumerable Witnesses, who might well know or remember them, besides many things to which I myself can give testimony. Among which those things which I have written concerning our most holy Father and Bishop Saint Cuthbert, either in this History, or in a particular Book of his Gests, those I received and transcribed out of certain writings compiled by the Religious Monks of the Church of Lindesfarn, the sincerity of which I had no reason to suspect: and to those I added with great care many other things which I myself learned from the most sure attestation of several faithful and sincere persons. 6. To conclude, I humbly entreat the Reader, that in case he find in those my Writings any particular passage swerving from Truth, he would not impute that to me as my fault, since my only care has been simply and sincerely to commit by writing to posterity for their instruction, such things as either from vulgar fame or writings of former ages I have collected. Now it is against the general Law of History, that the Writer should be answerable for the mistakes of other men. Thus much touching the Truth and sincerity of S. Beda's History. XXIV. C. XXIV. CHAP. 1.2. etc. The birth, life and Gests of the Venerable Doctor of the Church S. Beda. 1. WE will in the last place add a Narration of the Life and blessed Death of this great Ornament of his age, and glory of our Island, S. Beda, a man so admirably eminent in all kinds of learning, so excellent a Poet, an Orator, an Historian, an Astronomer, an Arithmetician, a Chronographer, a Cosmographer, a Philosopher and a Divine, that it was a common saying among the learned of his age, That a man born in the utmost corner of the earth had dazzled the whole world with the lustre of his Wit and learning: And such use he made of all these great Talents in his life, that, according to his own testimony, between the observances of Regular Discipline, and daily singing the Divine Office in the Church, he always found a great sweetness in learning, or teaching, or writing some thing. For which in his life time he was first by Pope Sergius, and for that reason perhaps generally by all, styled Venerable, and in that regard that Title since his death has by the whole Church been in a sort appropriated to him: For though in all Histories and Martyrologes his Sanctity is celebrated, yet he is seldom found written or named Saint, but Venerable Beda: so that perhaps I may incur the censure of some Readers for not observing the same in this present History. 2. How long he lived cannot certainly be determined. Some, as hath been said, assign his death to this year in which he concluded his History But this is sufficiently disproved in that Saint Boniface, Sig●bert. Rayne●. Bonif. Ep. 8. fourteen years afther this, writing to Egbert Archbishop of York, and desiring some Books of Venerable Beda to be sent to him, speaks of him as then newly dead, for he entitles him a man, as he had heard, who of late had been much enriched with divine Grace and spiritual knowledge, and shined gloriously in that Province, etc. And the like passage we find in an Epistle of the same Holy Bishop to Cuthbert Abbot and Disciple of S. Beda. 3. Again, others prolong his age beyond the year of Grace seven hundred seaventy six, grounding their opinion on an Epistle written as by him that year to a Priest called Withreda: Upon which account he should many years over-live Saint Boniface, contrary to what was even now produced. Moreover several of our ancient Historians place his death four years after this: But neither will S. Bonifaces expression well suit with that position. 4. In this uncertainty without interposing mine own judgement, it seemed most expedient, since we can no longer make use of the testimony and light of this so holy and faithful an Historian, to adjoin his own story to that which he wrote of his country: especially considering that we find no Gests of his hereafter inter-woven with the general Ecclesiastical affairs, so that without any prejudice to order, we may treat of his end in this place conveniently enough. 5. He was born in the year of Grace six hundred seaventy one, as evidently appears in that himself affirms that he was this year in which he concluded his History fifty nine years old. The place of his Birth was a little village not far from Durham called Girwy (now jarrow) where the River Tine is ready to fall into the Sea. A village then of no consideration, though since ennobled not only by his birth, but by its neighbourhood to the famous Monastery of Saint Peter founded by S. Benedict Biscop three years after S. Beda was born, and itself being the Seat of another Monastery about eight years after built by the same Holy Abbot, and dedicated to S. Paul. 6. Who or of what condition his parents were, hath not been recorded, but in a poor village then so obscure, we may expect to find inhabitants as obscure. What ever condition they were of, he was in his infancy deprived of them both, and left to the care of his kindred, who probably for want of subsistence recommended him, being but seven years old, to the care and discipline of the foresaid S. Benedict: by which means he in his tender years was imbibed in the rudiments of a Monastical Life according to the Rule of the Great Patriarch of Monastical Instition S. BENEDICT: which Rule, as hath been declared, was not long before this time introduced into the Province of the Northumber's by the famous Bishops S. Wilfrid. 7. In this Monastery of S. Peter seated at Wiremouth S. Beda under so careful and pious a Master spent his time in all innocence and devotion, till he came to an age capable of Professing that Discipline under which he had been bred: and then he was committed to the care and government of the Holy Abbot Ceolfrid in the new-built Monastery of Saint Paul at Girwy (or jarrow) the place of his birth, from whom he received the Monastical Habit. 8. What special Masters he found there of ability sufficient to train him up in learning and to bring him to that prodigious perfection therein as that he became the wonder of all Christendom, it does not appear. There were indeed then in the kingdom o● Kent two eminent Masters in all kinds of Literature, S. Theodore Archbishop, and S. Adrian Abbot of Canterbury. But it is without any ground from History that some Modern Writers have sent him thither to School. Neither is there any necessity to frame such an imagination. A. D. 729. For S. Beda himself describing the plenty and richness of the Library which with immense costs Saint Benedict Bishop provided for his Monastery, we ought not to doubt, but that he furnished Masters likewise to make those Books useful to the Religious Disciples living there. Neither indeed was there probably any great necessity of eminent Masters to a Scholar of so vast a capacity as Saint Beda. It was sufficient for him to be taught the rudiments of our learning: for after that his own natural quickness of wit and solidity of judgement would not fail to make a speedy progress, especially since he enjoyed the advantage of so famous a Library, of the richness whereof himself alone was a Proof more than sufficient, since it appears by such a world of volumes written by him, he wanted not instructions in all manner of Litterature, and in all learned languages. 9 It is a sufficient sign that he was very early much advanced in learning, and in esteem likewise for piety, that when he was entering into his twentieth year he was at the request of his Abbot S. Ceolfrid promoted to the Order of Deacon by the famous Bishop S. john of Beverley then newly possessed of the See of Hagustald, who by some Writers is affirmed also to have been an Instructor of S. Beda in learning, and specially in the study of Holy Scriptures. 10. Assoon as he was thirty years old he was by command of the same Abbot advanced to the degree of Preist-hood. For in these days that was the age which rendered persons capable of that sublime Order, in which the Church proposed to herself our Blessed Saviour for an Example, who about those years began the Ministry of his Prophetical Office, as the Gospel teaches us: Though in succeeding times the same Church for reasons no doubt weighty, has diminished six years of that measure. 11. At this time S. Beda's fame for learning was so spread, even among foreign Nations, that Pope Sergius by Letters written to the Holy Abbot Ceolfrid, called S. Beda to Rome, to be his assistant in Ecclesiastical affairs & dispatches, as Saint jerom had been anciently to Pope Damasus. The Epistle of the same Pope, Ap Baron. ad A. D. 701. saith Baronius, is extant to Ceolfrid in Britain Abbot of that Monastery in which Saint Beda had been educated, and was grown into a perfect man, illustrious for his Sanctity and learning. Whereupon the same Pope commanded he should be sent to him. The tenor of the Epistle is this: 12. What words are sufficient to exalt the unexpressible clemency and Providence of our God towards us, so as that we may render him worthy praises for his immense benefits bestowed on us, whom out of darkness and the shadow of death he hath called and brought to the light of his knowledge! Ad a little after he proceeds thus: Know that we have with a cheerful mind received the present, A. D. 726 and grace of Benediction which thy Religious devotion has sent us by the bearer of these. And we do most willingly comply with those requests which so opportunely and with such a religious solicitude thou hast made unto us. We do likewise exhort thy Piety, as becomes one who has a true zeal for the advancement of the Holy Church, that since there have been of late raised here certain difficulties about Ecclesiastical causes of great weight, the examination and clearing whereof cannot be long delayed, thou wouldst not fail to afford thy devout obedience to our request, and without delay to send hither to the shrines of my Lords and thy favourable Patrons and Protectors S. Peter and S. Paul Princes of the Apostles, the Religious servant of God Beda a Venerable Priest of thy Monastery, that he may here appear in our presence: And do not doubt but as soon as the said causes shall through God's assistance be solemnly determined, he being assisted with thy prayers shall shortly return to thee in safety. I do the more confidently desire this from thee, because I do not doubt but whatsoever he shall contribute to the general good of the Church, will be profitable to thee and to all committed to thy charge. 13. Some Writers are of opinion that S. Beda accordingly undertook this journey: But that is not very probable, since Pope Sergius died toward the end of this very year in which S. Beda was made Priest, and in these Letters he is named Venerable Priest: so that there could not intervene space enough for so long a voyage. Besides this, if he himself had been at Rome, he had stood in no need of Nothelm's searching into the Archives of that See for furnishing thence fit materials for his History: since he himself might more conveniently have done it. 14. There do not occur in our Ecclesiastical Writers many more particular matters touching his life. Neither indeed can it be expected: For what can be said of a solitary Religious man and a student, but that he passed his days and nights in Prayer to God, in Sacred learning and Writing, and in Teaching others? And thus much he delivers of himself in a Postscript to his Ecclesiastical History. So many volumes written by him do testify almost an impossibility that he should have misspent any hour of his life: especially considering how considerable a part of it the daily attendance to Psalmody in the Church, and other Regular observances in the Monastery would require. 15. He had, saith Trithemius, many eminent men his Disciples, Thrithem. in vit. S. Bed. whom by his example and most fervent exhortations he did incite to a love of Holy Scriptures: so that his endeavour was to render them illustrious not so much by studies, as religion and sanctity. Out of all Britain men flowed to him, desirous to advance themselves in sacred knowledge and piety under his Direction. A. D. 731. 16. He adjoind to his History a Catalogue of his Works containing about seaventy several Books: Of which some have miscarried. Some also were afterward published, as having been written after he had made the said Catalogue, which, as himself testifies was this year when he was fifty nine years old. For there is an excellent Epistle of Spiritual advice which he sent to Egbert Bishop of York instructing him in Pastoral Duties. Now Egbert did not enter into that See till the year of Grace seven hundred thirty five. And indeed that seems to have been one of the last things he ever wrote, for in it he complains of his age and sickness: Neither would it have been very seemly for a simple Monk to write instructions of that Nature to an eminent Father of the Church, but that the advantage & authority of age might justify it. 17. Many Books he has written of great curiosity and subtlety: but his chief delight was to meditate and interpret Holy Scriptures: which he did with so unwearied a diligence, that he allowed no time o● leisure for the Devil or the flesh to tempt him. And particularly concerning his Expositions of Scripture he says, Bed. l. 3. in Samuel. That if they brought no other profit to the Readers, at least they were beneficial to himself in this, that whilst he employed his whole studies on them, he avoided all vain thoughts of worldly things. 18. A principal encourager and inciter of him to proceed in such expositions was the Reverend and Holy Bishop Acca the successor of S. Wilfrid in the Episcopal See of ●●gustald, as William of Malmsbury testifies. There is still extant a Letter of Acca to him in which he exhorts him to explain the Gospel of S. Luke with a just Commentary, after he had finished that upon the Acts of the Apostles. Many others had desired the same thing from him: but he deferred, or rather excused the labour, partly for the difficulty, and likewise because S. Ambrose had left a sufficient explanation of the Gospel. But these reasons not satisfying the Holy Bishop Acca, who told him that the commentary of S. Ambrose itself needed an Interpretation: Hereupon S. Beda delayed no longer, but in an Answer testified his Obedience. Which Letter also he prefixed to the same Commentary. 19 Such his Expositions of Holy Scriptures were even in his own age of so reverend esteem; that by an Ordonnance of an English Synod they were received into the Ecclesiastical Office: and at this day by the consent of the Universal Church many Lessons on several occasions are publicly read in the Church-Service out of his Homilies. 20. It is not unexpedient to treat so particularly concerning S. Beda's study, meditation, and explanation of Holy Scripture to stop the mouths of Modern Sectaries, who vainly impute the pretended Errors and Superstitions of Catholics to their ignorance in Scripture: Whereas we see a holy▪ mortified, disinteressed person, who spent his whole life in prayer and Meditation on Scripture, and yet confidently taught those Doctrines and Practices which such men will needs call Superstitions Errors. 21. I will conclude this Discourse of this Holy Doctors Life with those words which he is said a little before his death to have spoken to his Disciples, Ap. Capgra● in vit. S. Bed. If by my labours and study I have in any measure proffited you or the Church of God, render me I beseech you this requital, to be mindful of me after my death there where Christ our Lord is every day both the Priest and Sacrifice of Propitiation. XXV. CHAP. XXV. CH. 1.2. etc. The order and circumstances of the happy Death of S. Beda. 1. AS touching S. Beda's happy departure out of this Life to God, there is still exitant an Epistle written by one of his Disciples (whose name I suppose was Cuthbert, afterwards Abbot of his Monastery.) It is written with great sincerity, neither is it obnoxious ●o any suspicion of being supposititious: We find it annexed to the end of his Works, and well deserves a place in this History. The person to whom it was directed is not known, and the Writers name only guessed at: But the tenor of it is as follows: 2. The small Gift you were pleased to send me I gratefully received, Epist. de Obits. ●. Bed. and your devout Letter I read with much consolation, especially finding in it that your Community does carefully celebrate Masses and Prayers for our Beloved Master and Father in God, Beda. Therefore being moved rather by my affection to him then any opinion of mine own ability, I will most willingly acquaint you in a short discourse with the order and circumstances of his happy departure out of this world, since I perceive that you desire and have requested to be informed of it. 3. His last sickness began about a fortnight before Easter, and continued till the Feast of our Lords Ascention. The thing which most troubled him in it was shortness of breath: other pain he had little or none. During all which time he ceased not day and night to give thanks to God. All this hindered him not to continue his Lessons to his Disciples at the Ordinary hours: and except that short time, all the rest of the day he spent in singing of Psalms with great cheerfulness of mind. The whole night likewise (except when sleep, which was very short, interrupted him) he spent in Prayer and giving of thanks to God. I sincerely profess I never saw, nor heard of any man who so incessantly employed his time in praising God. A most blessed man certainly he was. He would sometimes repeat also that sencence of S. Paul, It is a fearful thing to fall into the hands of God, and other like passages of Holy Scripture, to admonish us by meditating on our last hour to awake from spiritual sleep and negligence. Again at other times he would sing certain Antiphones, for both our and his own consolation. Particularly in repeating one which begins thus, O King of glory, Lord of all power, when he came to those words, Leave us not orphans, he broke forth into excessive weeping: But he would again resume it, and such was his employment all the day. As for us his Disciples who attended him, we could not abstain from weeping: Some times we would read, and presently burst forth into tears, and sometimes we would read, and weep together. 4. In such an exercise mixed with grief and joy we passed the days of Lent till the aforesaid Feast. And he would oftimes rejoice and give God thanks for his sickness, frequently saying, God corrects every child whom he receives: sometimes also he would repeat that speech of S. Ambrose, I have not so lived among you as that I need to be ashamed: neither do I fear to die, because I have a merciful Lord. 5. In those days moreover, besides our daily Lessons, he accomplished two Works, (which deserves to be remembered for the strangeness:) the one was the Translation of S. john's Gospel into the English tongue for the Church's profit, till he came to those words (in the sixth Chapter) but What are these (five loaves and two fishes) among so many? The other was a Collection of memorable passages out of S. Isidores works. 6 But when the Tuesday before our Lord's Ascension was come, his sickness became much more violent, and breathing more difficult: and besides that, a swelling began to arise in his feet. Yet all that day he taught and dictated to us very cheerfully: and he would now and then say to us, Be diligent in learning, for I know not how long I may last, nor whether my Creator will very shortly take me from you. Such speeches made us believe that he foresaw when he should die. The night following he passed without any sleep at all, and spent it wholly in praying and praising God. The morning following very early he bid us to be very attentive and diligent to make an end of writing the Lesson we had begun: So that we continued in receiving his Dictates till nine of the clock. After which hour we went in solem●e Procession with Relics of the Saints, as the Office of that day required. One of us his Disciples in the mean time stayed with him, and told him saying, There remains still one Chapter of the Treatise which you did dictate to us: But I fear it will be too great trouble for you to speak. No, said he, Take your pen presently and Write: and he did accordingly. 7. About three of the Clock after noon he called me to him and said, I have in a little box some precious things, there is Pepper, incense, and Oraria (which some interpret Handkercheifs, others, Stoles; and some likewise, Chaplets, for numbering of Prayers, which, say they, therefore from him took the name of Beads.) Run presently and fetch them: and desire the Priests of our Monastery to come hither, that I may distribute among them some such small Gifs as God bestowed on me. This I performed with much trembling. And when the Priests were come, he earnestly requested every one of them not to fail to pray and say Masses diligently for him. Which they also heartily promised him. But they burst out into bitter weeping when he told them, he believed they should never see his face again in this world. But again it was a joy to them when he said, It is now time▪ if such be the pleasure of God my Creator, that I should be delivered out of this flesh, and go to him who when I was not, framed me of nothing. I have lived a long time, and my merciful judge has well ordered my life. The time of my freedom is at hand, for my soul desires to see Christ my King in his glory. In such like speeches to our great comfort and edification he spent joyfully that which was his last day, till even. 8. The foresaid young Disciple of his (whose name was Wilberck) said once again to him, Dear Master, There remains yet one sentence unwritten. But he answered, Well, well, all is finished. Thou hast said right. Come and turn my head for I much desire to sit and look to my Oratory, and pray to my heavenly Father. Thus being laid upon a hayr-cloath spread on the floor, as he was singing these words, Glory be to the Father, and to the Son, and to the Holy Ghost, etc. he happily breathed forth his soul: And we may assuredly believe that considering his laborious constancy in praising God, his soul was by Angels carried to eternal joys. 9 Now all which heard his speeches and were witnesses of the manner of the death of this our good Father Beda, do profess that they never saw any one end his life with so great tranquillity of mind and devotion. For as you have heard, as long as his soul continued in his body he never ceased to praise God and with arms stretchd forth to give thanks to him. Now you must know that besides what I have written, there remain many other particulars, which for want of skill in expressing I am forced to omit. Yet I have a purpose through Gods help to relate more amply several other things which I saw and heard from him. This account did this Disciple give of his holy Master's death. After which, as we read in the Author of his Life in Capgrave, there followed in the room where he died a sweet fragrancy so wonderfully odoriferous, that all the persons present thought themselves in Paradise, Ap. Capgrav. in S. Bed. for no Perfumes or precious balsam came near the sweetness of it. 10. And hereto William of Malmsbury adds, which was omitted by the said Disciple, That the whole congregation of the Monks being assembled, Malmsb. de Reg. l. 1. c. 3. he received Extreme-Vnction and communicated the Body of our Lord for his Viaticum to strengthen him in his last combat against his spiritual enemies: and moreover that having kissed them every one, he earnestly desired to be remembered in their Prayers, etc. 11. He died on the seaventh day before the Calends of june, which was the twenty sixth of May: But because that day was also the Feast of our great Apostle S. Augustin, therefore the Church thought fit to commemorate S. Beda the day following, Marty. Rom. 27. Maij. and so we find both in the Roman and English Martyrologes. He was buried in his own Monastery, in which from his infancy he had lived about threescore years. But the fame of his Sanctity afterward increasing, his Bones together with the Sacred Body of Saint Cuthbert Bishop of Lindesfarn were translated to Durham, and there reposed together. 12. Assoon as his Death was known abroad, several Letters came from foreign country's to desire some of his Treatises and Books. Two Epistles there are still extant from S. Boniface, Ap. Bonif ap. 89 〈…〉 and from S. Lullus Successor to him and to S. Willebrord, to the same purpose; And particularly S. Lullus writing to Cuthbert who had been his Disciple three and forty years, and was afterward Abbot of the same Monastery, tells him that he had sent a Vesture all of silk to enwrap the Relics of his beloved Master: To which the Answers of the same Cuthbert also are still extant. 13. I do not know by what warrant from Ancient Monuments the devout Writer, by some styled the Chancellor of the Blessed Virgin, B. Alanus de Rupe affirms that Saint Beda was the first who began in England the Exercise of particular Devotions and reciting of Chaplets to the honour of that glorious Queen of Virgins, for so were find the Oraria distributed by S. Beda to his Brethren, interpreted. And that from Britain such Devotion was propagated into France and other foreign countries. 14. I will conclude this Narration with the large Testimonies given to S. Beda's learning and Piety, even by Enemies to that Religion which he taught. Thus then writes Camden of him, Beda among all our Writers is a lover of Truth. And again, Our Beda, the singular glory of England, Camd. in Hist. Britt. p. 12. Id. ib p. 670. for his piety and erudition got the Title, Venerabilis. He gave up himself, as he testifies, to the Meditation of Holy Scriptures, and wrote a very great number of Volumes, in an age turmoiled with huge waves of barbarism. Thus likewise Whitaker, Beda did excel in many virtues, and singular learning. To the same purpose Fox, Whitac. ad 2. dem. Sand. Fox in Act. p. 114. Beda was a man worthy of eternal memory: the whole Western Church of that age gave him the palm and preeminence for learning and understanding of Scripture. Very many more like testimonies may be added: but I will content myself with that of the carnal Apostate Bale, Bale Cent. 2. c. 1. Beda, saith he, was esteemed by many even above Gregory the Great, for his exact skill both in the Latin and Greek tongues. There is scarce any thing worthy the reading in all Antiquity, which is not found in his Writings. If he had lived in the times of Hierom, Augustin and Chrysostom, I do not doubt but he might have come in competition with them for esteem. He published very many works full of all kinds of learning: and in a decrepit age he died at last among his Disciples, and obtained a most happy end. 15. Now since evident Truth extorted such praises from the penns of the desertours of that Religion which so pious and so learned a Doctor of God's Church who both lived and died in eminent Sanctity, always taught, our dear Countrymen will do wisely to attend to the affrighting admonition of the learned Cardinal Baronius, Baron. ad A. D. 731. saying, The Holy English Church hath always gloried, and with great reason, in so holy Doctor: whom since her Apostate children do now reject, and instead of him do follow deceived and deceiving Apostles of Satan, they have reason to apprehend, least in the last judgement, so great and powerful an accuser standing against them before the Tribunal of our Lord, they shall receive a sentence of damnation. THE THREE AND TWENTIETH BOOK. OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAPTER. 1.2. S. Boniface receives from the Pope a resolution of certain doubts. 3 4. Likewise an archiepiscopal Pall. 5 6. Of another Saint Wigbert, his companion, etc. 1. HAVING with due honour buried S. Beda, who hath hitherto been our principal and most secure Guide, Malmsb. de Reg. l. 1. c. 3. and with whom in the judgement of William of Malmsbury, all knowledge in a manner of the Gests of former ages hath been buried: We will pursue this History, making use of the best Light can be found, and beginning with an account of the proceedings the same year of the glorious English Apostle of Germany S. Boniface, as we are informed by the Author of his Life from the Writings of his Holy Disciple and companion Saint Willebald. Vit. S. Bonif. ap. Sur. 2. S. Boniface, saith he, having by himself or his companions converted to the Faith of Christ many thousands, whom he purified with the Water of saving Baptism, heard news of the death of the Holy Pope Gregory second of that name, whose Successor was a third Gregory. Whereupon he sent Messengers with Letters to Rome, to renew with the New Pope the league of amity which he had enjoyed with his Predecessor; to make profession of all duty and obedience to the See Apostolic: and to give him an account of the great number of Germane Idolaters converted to the Faith: Moreover he proposed certain difficulties occurring in the exercise of his Apostolic charge, a resolution whereof he desired. 3. Though S. Boniface's Epistle be not extant, Bonifac. Epis. 122. yet all these particulars may be collected from Pope Gregorye's Answer to him: In which. 1. He testifies his joy for the great Benediction given by God to his preaching. 2. He signifies to him that to give him more authority in those parts, he has sent him an archiepiscopal Pall, which yet he was only to wear when he celebrated Mass, or ordained Bishops, Which power he now gives him. 3. Whereas S. Boniface had given him notice of a certain Priest who went to Rome, and at his return boasted that he had obtained Absolution of the Pope from his many scandalous and enormous crimes: He tells him that such a Priest came to him, signifying only that he was a Priest, and desiring Letters of recommendation to Charles Martel: but that he made no Confession to him, nor by consequence received any Absolution. Therefore he advises S. Boniface to avoid Communion with him, and such like as he. 4 He advises him severely to penance such as fed upon horseflesh. 5. He enjoins him to rebaptize such as had been unduly baptised by Pagans, and by a Christian Priest revolted from the Faith, and who had sacrificed to jupiter. 6. That Oblations should be received, and commemoration made by the Priest at the Altar, not indifferently for all that were dead, but only such as were true Catholic Christians. 7. He dissuades from Marriage to the seaventh degree of affinity or consanguinity. 8. And counsels him to exhort men after the death of their wives, not to marry more than once. 9 As touching such as had murdered their Father, Mother, Brother or sister, that they should be denied Communion all their life, except only at the point of death, and be obliged to fast every Monday, Wednesday and Friday. 10. And whereas there was an impious custom among even the converted Germane to sell their slaves to Pagans to be sacrificed by them, he requires him absolutely to forbid it, and to impose the same Penance on transgressors which the Canons inflict on Homicides. 11 Last that he should never consecrate any Bishop, but in the presence and with the assistance of at least two Bishops. 4. The Messengers returning with these Letters and Presents, Auth. Vit S. Bonif. ap. Sur brought great joy to S. Boniface, who presently after erected two new Churches one at Fritzlare to the honour of S. Peter Prince of the Apostles: and the other at Amanbury to the honour of S Michael the Archangel. And to those two Churches he adjoind two Monasteries, in which he placed a good number of Monks to serve and praise Almighty God. 5. Over one of these Monasteries he seems to have appointed Abbot a certain Priest named Wigbert, whom he sent for out of Britain from out of the Monastery of Glastonbury. Which devout Priest being arrived, wrote an Epistle, yet extant, to his Fathers and Brethren at Glastonbury to give them notice of his prosperous journey: desiring their prayers to God that he would give good success to his labours in this Mission, which exposed him to great incommodities and dangers He requests them to give notice of all these things to his Mother Tetta, and the Congregation with her. 6. This S. Wigbert is evidently different from that Saint Wigbert a Martyr, which we mentioned six years before this time. Mir. in Fast. Be●g. 13 Aug. And he is doubtless the same concerning whom Miraeus thus writes in his Calendar on the thirteenth of August: In Germany the commemoration of S. Wigbert Priest and Confessor. He was, I suppose, designed first Abbot of Fritzlare by S. Boniface the Apostle of the Germans. A. D. 733. His Relics were afterward translated to the Monastery of Hirsfeld in Hassia by Lullus Successor of S. Boniface in his Archbishopric. To his name and honour Rabanus Maurus who was Archbishop in the year of our Lord's Incarnation eight hundred and fifty, built a Church in Hirsfeild. And several ages afterward Mathildis the most pious Empress Mother of Otho the first, did the like. 7. This S. Wigbert was present at a Synod celebrated at Mentz in the year of Grace seven hundred forty five: and consequently outlived S. Beda. Therefore whereas his name is found in S. Beda's martyrologue, and a Homily pretended as made by S. Beda on his solemnity, we many conclude that both these were added by S. Beda's Disciples after his death. 8. Not long after S. Boniface visited the confining Regions of Bavaria, Auth. Vit. S. Boni. ap. Sur. the Prince whereof was called Hugbert: To whom the Holy Bishop with great zeal preached the Faith of Christ. There likewise with much fervour and authority he condemned and cast out of the Church a certain pestilent Heretic called Ermewolf. What his Heresy was it does not appear: probably it died with the Author. II. CHAP. II. CHAP. 1.2. The Primacy of the Sea of Canterbury, again established by the Pope. 3.4. Bishops consecrated by Archbishop Tatwin, after he had received the archiepiscopal Pall. 5.6. Sedition among the Northumber's, &c. 1. WE read in B. Parkers British Antiquities that in the year of Grace seven hundred thirty two, A. D. 732. Antiq Br●tan. in Tatwin●. being the second after the consecration of Tatwin Archbishop of Canterbury, a controversy arose between that See and the See of York about Primacy: Upon which occasion Tatwin went to Rome, where he obtained the Pall from Pope Gregory, and likewise a confirmation of his Primacy. After which he made great haste to return into Britain. 2. There is indeed extant in William of Malmsbury an Epistle of Pope Gregory addressed to all the English Bishops, Malmsb. de Fon●. l. 1. p. 210. in which he exhorts them to Unity and constancy in Faith and Charity: and withal signifies that he had given the archiepiscopal Pall with the venerable use of the Dalmatick to Tatwin Successor to S. Augustin in his chair of Canterbury: and that after a diligent search in the Sacred Archives for the Privileges and rights of jurisdiction belonging to that See from the time of the said S. Augustin, he had confirmed the same; commanding all the Churches of Britain with their respective Bishops to yield due obedience to all the Canonical precepts of the said Tatwin, whom he appointed Primate, and withal conferred on him authority in his stead to visit all Churches in that Region: Moreover that the Church of Canterbury being the first offspring of Christianity and Mother of all other Churches there, he took it into his special protection, threatening severely to vindicate all contempts and disobediences to it on any person whatsoever. 3. To this effect did Pope Gregory write, but without any mention or reflection on the See of York, or any competition of any other in the Primacy. Besides this, the present Bishop of York, Wilfrid second of that name, was a man of great modesty and aversion from contention. Whereas indeed his Successor of a Princely family, and high Spirits, did, not long after, not only restore his See o● York to the archiepiscopal dignity, which at first S. Paulinus the Apostle of that Province enjoyed, but challenged an equality with the Archbishop of Canterbury, as shall be declared. And this perhaps gave occasion of mistake and a confusion of times to B. Parker and likewise B. Godwin. A. D. 733. Hoved. ad A. D. 733. 4. Archbishop Tatwin having thus received the Pall, and being returned into Britain, the year following consecrated two Bishops: For Kinebert Bishop of the Lindesfari (or Lincoln) being dead: he substituted in his place Alw●, whom we find present in a Synod assembled fourteen years after this. Likewise the Episcopal See of the South-Saxons by the death of Eolla, being vacant, he consecrated for his Successor Sigga, or Sigfrid. Westm●●. hic. 5. The same year there were great tumults in the Kingdom of the Northumber's, by a faction, the Head whereof is now unknown. But so violent was the Sedition, that both King Ceolulf and the Holy Bishop Acca, were forced to submit to the impetuousness of it. King Ceolulf was made prisoner and Shaved as a Monk. Notwithstanding presently after in consideration of his integrity, virtue and prudence, he was restored to his Throne. 6 But as for the Holy Bishop Acca the persecution against him continued longer. For during the space of three years he remained banished from his See. Yea, saith William of Malmsbury, it is uncertain whether ever he returned to it, or no. However, that after his death he was with great honour buried there, and became famous to posterity by his frequent Miracles, shall be showed hereafter. III. CHAP. A. D. 734. III. CHAM 1.2.3. Ethelbald the Mercian King invades his neighbours. 4.5 Tat●in Arch bishop of Canterbury dying: Nothelm succeeds. And Egbert succeeds in the See of York. 6 7 8. S. Boniface proposes a Scrupulous doubt to Nothelm, etc. The Resolution of it. 1. IN the year of Grace seven hundred thirty four Ethelbald King of the Mercians, A D. 734. who as hath been said, was wonderfully called by God to the Kingdom, became very powerful, and not content with the limits of his own kingdom▪ invaded the Provinces of his Neighbours. Wigorn. A. D 731. All the Regions from the South-Saxons as far as Humber Northward, though governed by petty Kings yet those Provinces with their Kings were subject to his Dominion, saith Florentius. Yet all these to a mind so vast as his were narrow bounds. Therefore making an impression into the Western parts, Westm. hic. he besieged the Castle of S●merton, and no assistance coming to the soldiers there enclosed, he brought it into his own power. By which means he became possessor of a great part of Somersetshire, which takes its name from that place. 2. And not content with this, Huntingd. l. 4. he marched with his Army Northward, and force prevailing over justice, he in a hostile manner entered the Kingdom of the Northumber's: where finding none to resist him, he enriched himself and his army with spoils, as much as he thought good, & then withdrew his forces homewards. Thus writes Huntingdon. The Abridger of S. Beda's History refers this invasion to the year seven hundred and forty: but the general consent of other Writers disproves him. 3. But this prosperity which Gods goodness gave him, he abused, and plunged himself into many enormous crimes, as shall be showed. Notwithstanding the Divine Grace did not utterly forsake him: For at last he repented his ingratitude to God, amended his errors, and with a mixture of virtues and vices ended his life by the treason of his Subjects. 4. The same year, Hoved. as Hoveden testifies, the Moon for the space of an hour early in the morning on the thirtieth day of january became of a deep blood-red colour: and from thence turned black, after which its natural brightness was restored. This prodigy, it seems, in his opinion foreshowed the death of Tatwin Archbishop of Canterbury: for he immediately adds an account of his death thereto, happening the twenty ninth of july following, and in the fourth year after his Consecration. He was a man, saith S. Beda, highly eminent for his Religion and prudence. He succeeded Brithwald his equal in learning and piety, who was Successor to S. Theodore. A. D. 735. 5. The year following gave to the two Principal Sees of Britain, Canterbury and York, A. D. 735. vacant by the death of their Pastors, two worthy persons to succeed in the exercise of the Episcopal function, to Canterbury Nothelm, and to York, Egbert. As touching the former, Nothelm was born at London, in which Church he was Priest (not Bishop, as Parker mistakingly affirms.) Some thing hath already been spoken of him, Antiq Brit. in Nothelme. when we related how S. Beda made use of his industry and assistance in composing his History. 6. To this New Archbishop, Nothelm, presently after his consecration S. Boniface directed an Epistle, in which, after he had desired from him the same Christian affection & Union of minds, which heretofore he had with S. Brithwald his Predecessor, he proposed to him a difficulty and scruple which had much and long tormented him, a resolution whereof he desired from him▪ as he did from divers others, and particularly from Pecthelm Bishop of Candida Casa, and also from an English Abbot called Duddo, who had formerly been S. Boniface his own Scholar, yet such was his humility, that he disdained not to consult him. Now the Doubt or difficulty I will set down in S. Boniface's own expression: Bonif. Ep. 18. 7. I desire, saith he, to hear your counsel touching a sin committed by me through ignorance, in permitting marriage between two parties: the Case stood thus. A certain Man with my leave married a woman a widow to whose s●n he had formerly been Godfather. This the Romans say is so unlawful, that they ought to be divorced. Yea moreover they affirm that anciently under the Christian Emperors ●uch a crime was punished with death, or at least perpetual banishment. Now I beseech you to inform me whether you can find either in the Decrees of the Ancient Catholic Fathers or Holy Scriptures that this is so great a sin. For mine own part I can by no means comprehend how a carnal conjunction between persons in a Spiritual propinquity should be a heinous sin, since in Sacred Baptism we are all of us sons and daughters of Christ and his Church, and Brothers and S●sters to one another. 8. The Resolution of this Doubt we can not find, since their Answers hereto are lost. But Serrarius a learned jesuit, Serrar in 〈◊〉 Bonif. Ep. 11. who published Saint Boniface's Epistles with Annotations, after he had produced several Decrees of Ancient Popes strictly forbidding such Marriages, shows the Answer to this Doubt to be now very easy: Adding withal, That if in S. Boniface's time the Ancient Ca●ins had been in the same number and order as now, he would never have doubted of the Question. However his diligence in seeking satisfaction is highly to be praised, and his humility of mind to be imitated, since he not only proposes his doubts to Bishops▪ but even his own Disciples, desiring to be taught by them now in his old age yea since he professes that he will not pertinaciously adhere to his own judgement, but obediently acquiesee in the Decrees of the Church and Holy Fathers. How far now are our modern Sectaries from such a disposition of mind! For Luther and Beza grounding themselves upon their private judgement, Luth in Capt. Bab B●z l. de Matrim. and proudly contemning and opposing all Antiquity and authority, do set as nought all regard of Spiritual Alliance: Such difference there is between the Spirits of a modest humble Catholic, and an arrogant Heretic. IV. CHAP. IV. CHAP. 1.2. &c The Gests of S. Pecthelm. 6.7.8 Of S. Wiro. 9 And of S. Otger. 1. AS touching S. Pecthelm Bishop of Candida Casa to whom S. Boniface directed one of his Epistles demanding his judgement touching the forementiond doubt, it is not easy to determine in what place that Epistle might find him. We signified his Ordination to that See in the year seven hundred twenty three: and S. Beda in the eighth year after concluding his History, affirms that he continued at that time Bishop there: Yet the Writers of the Gallican and Belgic Antiquities consonantly a●●●rm that he left Brit●tany, and after the example of S. Boniface propagated the Christian Faith in those Country's: Of which there is an absolute silence among our English Historians. Let us therefore inquire concerning his Gests of foreign Authors. 2. In the Gallican martyrologue upon the fifteenth day of july we read thus: Mart●ir. Ga. ●5. julij. In the Mount of S. Peter, otherwise called the Monastery of S. Odila, near Rurem●nd in Belgium ●s that day celebrated the deposition of S. Pecthelm Bishop of Candida Casa in Scotland (that 〈◊〉 now, for anciently it was within the Dominion of the English-Saxons) and Confessor: who being inflamed with a zeal to root out Heathenish Superstition to that time springing ●p in some parts of Belgium, undertook a voyage into those countries in the company of S. Wiro B●●hop and S. Otger a Deacon: Where he was kindly entertained by King Pipin, and encouraged ●o so pious a work. He brought very many to the Light of Evangelicall Truth, and cast down several profane Temples of f●lse Gods, building many Churches to the honour of the only true God. The like testimony we find in Miraeus his Belgic Calendar. 5 Now the death of this Holy Bishop our Historian Florentius refers to this present year. Concerning which the said martyrologue thus treats. In the same Monastery S Pecthelm full of days and merits peaceably died. Ib. And many Divine Miracles shining at his Sepulchre declared him a glorified Saint in heaven. Whereupon veneration and honour due to Saints was attributed to him and his Holy Companions: For ●heir Sacred Relics were taken up and reposed under the Altar of the Cathedral Church of Ru●emond▪ and moreover an annual Feast and Office celebrated in their honour, not only through that whole Diocese, but also at Oldensale in the Bishopric of Daventer, where his Head is preserved and with great veneration of the people honoured. Hereunto Miraeus adds, Miraeus in Fast. Belg. 15. jul. That this ancient Inscription is found upon their Shrines, Parts of the Relics of S. Wiro, S. Pecthelm and Saint Otger. In the year of Grace one thousand five hundred seaventy one, in which the rebellious Gueuses (or Calvinists) having overthrown the Table of the Altar, but leaving the base untouched, they were by a singular Providence of God defended from the fury of those Heretics: and twenty three years after, when the same Altar was repaired, they were there found, and afterward honourably taken up, as we read in the Office of the Church of Ruremond. 4 In this Narration there occur difficulties of some weight. For whereas it is said that Saint Pecthelm was kindly received by King Papin, it will not be easy to determine among three Princes in this age, all of the same name, which was he who received our Saints: Whether the first Pippin son to the elder Carloman, or his Grandchild by his daughter Begga, or the last who was Son to Charles Martel: and was the only Pippin who was King. But he not beginning his reign till the year seven hundred fifty two, he could not be King at S. Pecthelm's arrival in France. Therefore most probable it is, that he was at this time only a young Duke, but is styled King, because he became so afterward. Notwithstanding after all this, the Irish Historians confidently apply all this Story to their Pecthelm Bishop of Tuam: and indeed their pretensions are not all together unprobable. 5. Saint Pectelm being dead, to him succeeded Frithwald in the See of Candida Casa. So that the Illustrious Cardinal Baronius is evidently mistaken in the sense of a passage in S▪ Beda, in which after mentioning the death of Heddi, he immediately adds these words, To conclude Pecthelm, who a long time was Deacon and a Monk with his Successor Aldelm, was wont to relate, etc. From which Passage the learned Cardinal affirms that Pecthelm had for his Successor Aldelm: whereas S. Beda's meaning was, that Aldelm was Successor to Heddi, and that Pecthelm was S. Aldelms Deacon and Monk: which from several Authors we have verified before. Vid. l 22. c. 12. 6. As touching the Companions of S. Pecthelm the uncertainty of their native country is as great. Saint Wiro, as hath been declared, is likewise challenged by the Irish, and one particular mentioned in his Life argues strongly for it, where it is said, That it was the custom in the Island where he was born that when any Bishop was elected, he was sent to Rome to receive Ordination from the hands of the Pope, and so to return and take possession of his See. 7. Saint Wiro therefore being thus ordained, Ap. Capgr. in S. Wirone. was with great joy received by his flock, to whom he diligently gave wholesome instructions both by preaching and example. Yet a desire long fixed in his mind, to live in a foreign country known only to God, still remained. Whereupon privately escaping away with S. Pecthelm and S. Otger, he passed over into France: where as hath been said, he was with all respect and favour received by Prince Pipin: who held him particularly in such Veneration for his eminent Sanctity, that he chose him for his Spiritual Father and Guide of his soul, to whom he usually confessed his sins, and this with so great humility, that his custom was to approach to him with bare feet. 8. How long he remained wi●h 〈◊〉 is ●ncertain: But certain it is that thirsting after Solitude, he retired himself to the place called the Mount of S. Peter of Odilia, near the City of Ruremond in the Diocese of Liege, where both by his preaching, Sanctity and Miracles he became illustrious: And being full of years and Sanctity, a fever not violent freed him from the prison of his flesh, and sent his Spirit to heaven. His commemoration among the Saints is placed in our martyrologue on the eighth of May. Martyr. Aug 8. Maij. His Body was buried in the Chapel dedicated to our Blessed Lady near Ruremond: but afterward, at least a great part of it was translated to Maestrick, where it is held in great veneration. 9 It remains that we speak briefly of S. O●ger, who is generally acknowledged to have been born in Britain: Sur. 10. Sept For Surius in his Life declares that Saint Pecthelm and S. Wiro in their journey to Rome passing through Britain, by a special Providence of God S. Otger a Deacon adjoind himself to their company, who out of a fervent desire of heavenly good things contemning all commodity, and pleasures on earth, became an inseparable Companion to S. Wiro; whom from Rome he followed to the said Mount of Saint Peter, where leading a heavenly life upon earth, and inflaming the souls of many with a Love of Spiritual and Celestial good things he there happily ended his Life on the tenth of September, Martyr. Aug. 10. Sept. on which day his memory is celebrated. The Centuriators of Magdeburg confounding him with S. Aldebert, do mistake in affirming that he was son to the King of the Deiri, or Yorkshire. V. CHAP. V. CHAP. 1.2. etc. Egbert Archbishop of York: restores the Primitive dignity to his See. 5. He consecrates Suffragan Bishops. 1. THE same year, as hath been said, not only the See of Canterbury, but that of York also received a New Pastor: For Wilfrid the younger, either dying, or which seems more probable, voluntarily reliquishing that See, there was chosen in his place Egbert Brother to Eadbert, or as some also call him, Egbert, Malmsbur. l 3. who shortly after was King of the Northumber's. 2. The Church of York, since the death of the founder of it and first Archbishop Saint Paulinus, to this time continued in much depression; By whose fault this happened, it does not appear perhaps it was by means of the contentions long continuing among the Bishops, or the multiplication of Bishoprics. But now Egbert being a man of great parts, and courage, restores it to its primitive Dignity, Id. ib. f. 269. as William of Malmsbury thus declares: Egbert, saith he, by his prudence and assisted with his Brother's power reduced that See to its first State. Vid. l. 14● c. 21 22. For as it is manifest to any one who reads the Ancient Gests of the English Nation, Saint Paulinus the first Prelate of that Church, was by open violence and hostility driven out of it: So that he was forced to retire himself to Rochester in Kent, where he died Bishop of that See, and there left the archiepiscopal Pall which he had received from Pope Honorius. As for his Successors in that great Church of York they contented themselves with the simple Title of Bishops, not aspiring higher. But Egbert a man of a more haughty disposition, considering with himself that, as it is a mark of ●ride for a man to seek honours undue so is it a mark of baseness to neglect such as are due, thereupon by several Appeals to the See Apostolic he at last recovered the archiepiscopal Pall, so raising that Church, once more to a Metropolitan Dignity. 3. Not any of our Historians do impute this action of Egbert to a culpable ambition, on the contrary his memory is much celebrated by them: Harp. f. saec. 8. c. 22. Malmsb. ubi sup. Harpsfeild says that he was a Prelate in many regards worthy of high commendation. And William of Malmsbury gives him this Character, That he was a Treasury of all liberal sciences. And of this, says he, I can produce a witness of unquestioned authority, the learned Alcuin, who in an Epistle to the Emperor Charles the Great thus writes, Let me be furnished with Books of more exquisite learning, such as whilst I lived in mine own country of Britain, by the favour and industry of my worthy Master Egbert Archbishop of York I had the use of. And if such be your Excellency's pleasure, I will send thither some of my Disciples, to copy out there, & bring with them into France the choicest flowers in their Libraries. Probably this Alcuin who after Saint Aldelm and Saint Beda was the most learned man of the English Nation had a principal regard in this passage cited out of him, to that most Noble Library which Egbert furnished at York. 4. But nothing gives a greater lustre to him, and more sets forth his learning and erudition than that Saint Boniface judged him a person capable to resolve his difficulties. There is among his Epistles one written after the death of Saint Beda to him, in which he desires him to send him some of that Holy Doctors Treatises: Boni●. c. Ep. 85. and withal asks his advice, A. D. 736. whether he might lawfully permit a certain Priest, besides whom there was none other, to administer Baptism, and celebrate Mass in a large territory inhabited by Christians indeed, yet such as were tainted with errors: considering that the said Priest who long ago had fallen into the sin of fornication, afterward not only was absolved after Penance, but also restored to his degree and Office, contrary to the express Canons of the Church. Now the Question is, Whether it be better, or at least a less ill that such a Priest should perform the Office of the Altar contrary to the Canons, or in case he be deprived, a multitude of Infants should die without Baptism, and the rest of the people without Sacraments: since that people can not be furnished with another more chaste Priest? Which is indeed no Question at all. 5. Egbert having obtained his archiepiscopal Pall this same year supplied two Episcopal Sees which were vacant. For to Plecthelm Bishop of Candida Casa he substituted Fridwald: And the Holy Bishop Acca having been unjustly expelled his Church of Hagustald, and there being no probability of his restitution, lest our Lords flock should remain longer without a Pastor, he consecrated thereto Fridbere: Who notwithstanding in our Ecclesiastical Monuments is not esteemed Bishop, till the death of Acca, which followed five years after. VI CHAP. VI CHAP. 1.2. etc. A Sum of the Gests of S. Willebrord: and his death. 6.7. etc. Several Bishops consecrated by Nothelm Archbishop of Canterbury. 9 Queen Frithogitha's pilgrimage to Rome. 1. THE year following the most famous Apostle of the Frisons, A. D. 736. the erectour and first Archbishop of Vtrecht, Saint Willebrord received the eternal reward of all his labours. We have often mentioned him before, and will here only add a brief Sum of his Life and Gests out of the Gallican martyrologue: 2. On the seaventh of November at Epternac in the Territory of Triers is celebrated the Commemoration of Saint Willebrord Bishop and Confessor, Martyrol. Gallic. 7. Novemb. Apostle of the Frisons. He was by Nation an English-Saxon, and being endowed with many Divine Graces, he with nine Companions were by Saint Egbert directed into Lower Germany. From Britain therefore he passed over into Friesland: and began the Apprentissage of his Apostolic Office at Vtrecht, but was desired by Pipin to go further into the country of the Frisons. At the Castle of Vtrecht near an Ancient ruind Church of Saint Thomas, he built an Oratory to the honour of the Holy Crosse. Pope Sergius being before admonished by an Angelical vision, solemnly ordained him Archbishop in the Church of Saint Peter, at the request of Duke Pipin: and withal strengthening him with Apostolic authority to preach and dilate the Gospel, to the end he might with a more prosperous omen undertake that labour, he gave him the Surname of Clement, to whom after the two Princes of the Apostles the Care of Religion in its infancy was committed. 3. From Rome he returned into Friesland, and at Vtrecht upon Rhine placed his Episcopal See, building there a Church which he consecrated to Saint Martin. He baptised with the Water of regeneration Pipin the Son of Charles Martel. He spread the Gospel largely in Friesland, baptising Catechumen, confirming Neophytes, celebrating holy Orders, and almost in every village building Churches, over which he constituted Pastors. 4. Whilst he was busily employed in these sacred works, there came to him Saint Boniface, who in process of time became his Successor in his Bishopric and Apostleship of the Frisons: Who staying with him about two years, assisted him with courage and diligence in procuring the salvation of many. At last after many labours, incommodities and travels undertaken by him for many years in planting the Church and saving of souls, he rendered his holy and happy Spirit to his Creator at Epternac: after he had for the space of forty years with a piety and virtue truly Apostolic governed the Church founded by himself. 5. His Sacred Body was buried in a Monastery of that Town, which formerly he had erected: where it did ●hine with so many illustrious Miracles, that both the Monastery and Church were afterwards called by his Name. Concerning his Successors Eoban, Boniface and Gregory we shall treat in due place. His Life was written both in verse and Prose by his Country man Saint Alcuin, an eloquent Witness of his Sanctity. 6. The same year Nothelm Archbishop of Canterbury having received his archiepiscopal Pall from Rome consecrated several Bishops: For the See of Hereford being vacant by the death of Walst●d he substituted in his place Cuthbert: Who four years after succeeded Nothelm himself, being translated to the See of Canterbury. But before that, he finished a very costly Cross begun by his Predecessor, Godwin. in Catal. Ep. Hereford. and moreover built a sumptuous Tomb, in which he placed the Bodies of the three preceding Bishops, Tirtil, Torthere and Walst●d: to which he adjoined three more, a certain Nobleman called Milfrid, with his Lady called Quenburga, and Osrith the Son of Oselin: as appears by the verses inscribed on it, recorded by B. Godwin in his Catalogue of the Bishops of Hereford. 7. A. D. 737. The Church of the East-Angles likewise being deprived of her two Pastors Eadbert Bishop of Dumwich, and Hadulac Bishop of Helmham; The said Archbishop gave for successor to the former Cuthwin (called by Hoveden, Heordwald) and to the other, Ethelfrid: Concerning whom nothing remains to posterity but their names. 8. The next year Alduin Bishop of Lichfeild dying, A. D. 737. two Bishops were consecrated in his place, Witta in Lichfeild, and Totta (or Torthelm) in Leycester. In this City of Leycester (which, saith William of Malmsbury, is very ancient, and situated in the midland country of England, called Legecestria from the River Leger passing by it) Saint Wilfrid, as hath been declared, after his expulsion out of the Kingdom of the Northumber's, made his abode, and exercised jurisdiction there. After whose departure the Kingdom of the Mercians had but one Bishop: till this year, in which for the Vastness of the Province two Bishops were ordained. And Leycester continued an Episcopal See till the time of King Edgar, when Leov●n Bishop of the Lindesfari, or Lincoln, united Leycester to his See. 9 Moreover in the place of Forthere Bishop of Shirburn, Herwald was consecrated: The cause whereof was not the death of Farther, Wigorn. hic but as Florentius testifies, because be attending Frithogitha Queen of the Westsaxons, undertook a Pilgrimage to Rome: And it was not fit that the Church should want a Pastor. This is the same Frithogitha Wife to King Ethelard who eight years before this was so munificent a Benefactrice to the Monastery of Canterbury: And now the flame of Divine Charity increasing in her soul, she abandoned all her splendid possessions, and gave herself entirely to God. And in those days, at we read in Matthew of Westminster, many Kings and Bishops, Noble men and ignoble▪ Clergymen and Secular, yea women also did the like. VII. CHAP. VII. CH. 1.2. &c Ceolulf King of the Northumber's becomes a Monk: His Muneficence to the Church of Saint Cuthbert. 1. THE same year Britain saw a spectacle, which all other Christian countries esteemed prodigious, but was become no wonder in our Island: and this was a potent King in his ripe age, and the midst of his prosperity, to renounce all worldly glory, advantages and contentment, and to prefer before all these a poor Cell, a course habit, sparing and simple diet, and submission to the meanest of his Subjects. This was Ceolulf King of the Northumber's to whom S. Beda had dedicated his History of Britain, not so much that he might by his eminent quality be a protector of it or of the Author, as by his learning and judgement to be a corrector. And it is not to be doubted but that so many examples which he found there, of persons contemning, hating and flying from all worldly tentations and pleasures, had a strong influence on his mind to inflame it with the love of heavenly and only true happiness. 2. A little before he thus offered himself a Holocaust to our Lord▪ he had bestowed liberally many possessions on the Monastery of Lindesfarn where the famous S. Cuthbert learned and practised the rudiments of his Sancti●y whose life and glorious act●ons he had read in S. Beda's writings. Hoveden among the munificent gifts of this King to S. Cuthbert reckons these places, Heved. ad A. D. 882. Vdecester, Wittingham, Edulfingham, and Cewlingham. But the Religious King esteemed this liberality not considerable▪ unless he gave himself likewise to him by embracing a penitenciall Life in his Monastery: which this year being the ninth of his reign, he performed 3 This space of nine years spent in vanity (saith Huntingdon) seemed to him a whole age: Huntingd. l. 4 for he was in great anguish of mind that so great a part of his Life should be lost in the vain cares and encumbrances of the world. He resolved therefore to consecrate the remainder of his years to spiritual Wisdom, and to the eternal advantage of his own soul. Therefore proposing to himself out of the History of S. Beda six potent Kings for his imitation, he resolved to follow their examples. These were Ethelred King of the Mercians, and Kenred his Successor: Likewise Cedwalla King of the Westsaxons and Ina his Successor: Sigebert King of the East Angels, who became a Monk, and was afterwards slain by the Tyrant Penda: And Sebbi King of the East Saxons, who embracing a Religious Profession, by D●vine revelation foresaw the wishd-for day of his death, he saw it and was glad. These did not consume their Substance with harlots, like the Prodigal son, but went on their way with sorrow sowing their seed, that they might return with joy and present their ●heaves to our Lord. King Ceolulf therefore added a seaventh (Hebdomadam) to the number of perfect Kings: and receiving a Monastical habit, in exchange of the Temporal Crown which he left, God set upon his Head a glorious Crown of one entire precious stone 4. The Monastery into which he retired was th●t of Lindesfarn▪ the Monks whereof were the Disciples of S. Aidan, whom long before this, King Oswald had sent for thither out of Scotland: and they following his example practised far more rigorous austerities, Bed. l. 3. c. 5. than were usually seen else where. For not only all the Religious men, and women too, of that institut continued fasting every Wednesday and Friday till Vespers were accomplished: but also wholly abstained from wine and all strong drink, A. D. 738. contenting themselves with Water mingled with a little milk. But whether it was that experience showed them that English Complexions, not so robustious as those of the Scots, could not support this great austerity, or whether likewise it was out of condescendance to the delicacy and infirm temper of King Ceolulf, at his entrance an indulgence was given to the Monks, and they were permitted for their drink to use a moderate proportion of Wine or Ale. 5. Now besides his former liberalities to that Monastery, King Ceolulf at the time of his Monastical Tensure gave the Manor of Warkworth: Camd. in Northamb. So writes Camden out of our Ancient Monuments: Warkworth, saith he, with all its dependences was a possession of the Church of Lindesfarn by the gift of King Ceolulf For this mansion at his renouncing the world he bestowed on the said Church, in which bein● made a Monk he aspired to a heavenly kingdom. 6. Our martyrologue, Martyr. Arg januar. in which his memo●● is celebrated among the Saints on the fifth of january, refers his death to this sa●● year: But certain it is that his life was pro●long●d there the space of twenty thr●● years: So that we are to interpret, tha● thi● year he died to the world. Now how happily he concealed himself in that solitude from the world, and how charged he was with merits and graces when he left it, this is sufficiently testified, M●lmsb. d● Reg. l. 1 c. ● saith William of Malmsbury, by the honour he received in being buried close to S. Cuthbert, and by many Divine Miracles wrought there by his intercession. His Relics were afterward translated to Northam, H●veden hic H●rpsf. sae. 9 c. 14. saith Hoveden, where they likewise became illustrious by Miracles▪ being placed in a Church there built by Egred Bishop of Lindesfarn about seaventy years after this King's death, and dedicated to the honour of Saint Peter, Saint Cuthbert and S. Ceolulf. 7. This Holy King resigned his Kingdom to his Nephew Eadbert, or Egbert, a Successor likewise of his virtue and piety: for saith William of Malmsbury, Malmsb. ●6 he governed it the space of twenty years with great prudence and justice. He had likewise a Brother of his own name Archbishop of York, who by his own wisdom and his Brother's power restored his See to its primitive dignity. But of these two illustrious persons more hereafter. VIII. CHANGED VIII. CHAP. 1.2. Saint Boniface his journey to Rome. 5.6. etc. He by Apostolic authority erects several Bishoprics in Germany. 1. THE Gests of S. Boniface, which are the principal business of the greatest part of this Age, almost yearly furnishing our History, do call us into Germany, from thence to attend his journey to Rome, which he again undertook in the year of Grace seven hundred thirty eight: The occusion of his journey (as we read in the Author of his Life, the account whereof is collected from that of his Disciple S. Willebald) was partly to visit Pope Gregory third of that Name, Vid. Bar. hic. Auth. vit. S. Bonif. ap. Su● as likewise to commend himself to the Prayers of the Holy Apostles and other Saints reposing there: and also to obtain from the said Pope, as appears by his Letters, a resolution of certain difficulties touching the care of souls committed to his charge. 2. He went therefore to Rome attended by a great troop of French men, Bavarians and Britain: Where being arrived, he was kindly received by the Pope. The people of Rome likewise had him in such veneration, that they flocked in great multitudes to his preaching, and endeavoured to detain him a long time among them. For of old it had been their custom when any man of note or sanctity came to Rome, they would with all civility, respect and kindness entertain him. Thus they did in former ages with S. Athanasius, S. Epiphanius, S Hierom, S. Peter of Alexandria and many others. 3, Now when S. Boniface was ready to depart, the Pope very liberally bestowed on him many gifts, and whatsoever Relics of Saints he desired. He sent likewise by him several Letters to the Bishops, Princes and Abbots of Germany, requiring their assistance to S. Boniface in the great charge committed to him of converting souls, as likewise their presence to whatsoever Synods he should assemble, and their Obedience to his orders and Decrees made according to the Rule prescribed by the See Apostolic, which had authorized him to his Apostolic Office, and constituted him the supreme Prelate of Germany. 4. With these Letters S. Boniface departed from Rome, and came to Ticinum, or Pavia, where he abode some time with Luitprand King of the Lombard's. Thence he proceeded towards Germany, Ap. Bonif. ●p. 27. and being arrived near the River Danubius, he made some stay there, expecting a Synod of Bishops which he by the Pope's order had called. And from thence▪ he wrote Letters to certain special friends Goppin, Eoban, Tacwin and Wyx Religious Abbots, as likewise to all their Monks, and several Religious Virgins, in which he gave them a particular account of this his journey, and the success of it. 5. The year following being invited by Vtilo Duke of the Bavarians, A. D. 739. he visited his country, staying there many days, and preaching the word of God, with great fruit. There he found many false Christians, who wasted the Churches, and seduced the people. Some of these falsely pretended themselves to be Bishops, and others usurped the Office of Priests: Many likewise with fictions and pernicious lies wrought great mischief among the ignorant. A further course of whose malice he found not any means more effectually to prevent, then by dividing the Province of Bavaria into four Dioceses: which with the consent of Duke Vtilo he performed: the Government of which he committed to persons of eminent virtue, whom he ordained Bishops. 6. Of these the first was john, whose Episcopal See was placed at Salisburg: The second was Erimbert, who governed the Church of Frislingen: the third was Hunibald, who was consecrated Bishop of Ratisbon, the Metropolis of Bavaria. And Winilus, who before had been ordained Bishsp by the Pope of the whole country, had the Church of Patary assigned to him. 7. Having done this, he wrote to the Pope giving him an account of all things and desiring his confirmation and ratification for perpetuity: Therein imitating his Predecessors: For so did Fugatius and Damianus, in the British Church: so did S Patrick in Ireland; and so did S. Augustin among the English-Saxons demand from the See Apostolic a confirmation of their Ordonnances. 8. We have still extant the Pope's answer hereto, Ap. Bonifac. ●p. 10. containing an approbation of what he had done: Likewise an injunction to as●semble a Synod of all Germany, and in his place to preside over it. And because the necessities of those Churches would not allow him repose in any one place, he renewed his Apostolic Authority to erect Bishoprics wheresoever he should judge expedient. A. D. 740. IX. CHAP. IX. CHAP. 1. Cuthred succeeds King Ethelard in the Kingdom of the Westsaxons. 2. Nothelm Archbishop of Canterbury dying, Cuthbert succeeds. 3.4. The Death of the Holy Bishop Saint Acca. 5 6. etc. The Martyrdom of Saint juthwara a British Virgin: of her Sister S Sidwella. 10.11. etc. The Gests of the Holy Virgin S. Frid●svida 17.18 Death of S Ethelburga Abbess, formerly Queen of the Westsaxons. 19 The Death of Saint Arnulf a Hermit. 1. IN the year of our Lord's Incarnation seven hundred and forty Cuthred began his reign over the Westsaxons, A. D. 740. whose Predecessor Ethelard, by some called his Brother, by others his kinsman, died the year before. This King, saith Huntingdon, was much afflicted by the proud King of the Mercians Ethelbald, who sometimes made open war against him, and sometimes raised sedition in his country In all which Fortune showed herself very various between them, sometimes the one, and some times the other gaining advantage. And now and then, being weary they would make peace: which seldom lasted any considerable time, the one or the other presently renewing the war. 2. The same year there was exalted to the archiepiscopal See of Canterbury being vacant by the death of Nothelm, Cuthbert, who four years before had been consecrated Bishop of Hereford. He was descended from an illustrious Saxon family▪ and as Nobly he administered his Office. He was no sooner established in his Seat, Hoved hic. but Aldulf Bishop of Rochester dying, he consecrated his Successor in that See a Priest called Dun. 3. At this time the Holy Bishop Acca formerly a great friend to S. Beda and encourager in his studies and Writing, ended his ●ite, of whom mention hath been several times made before. A brief relation of his Gests we will here adjoin from Miraeus: who recites his name among the Saints on the last day of November though in our martyrologue his commemoration be on the nineteenth of February. Mart. Angl 19 F●br. M●r in Fast. Belg. 30 Nov Concerning him Miraeus thus writes Acca a Bishop is named the third among the Apostolic Priests which under the conduct of S. Willebrord departed out of England and arrived at Vtrecht in the year of our Lord six hundred and ninety, to procure the consecrat on of S. Swibert, he was there detained, and not long after ordained Bishop of (Hagustald, not) Lindesfarn (as Miraeus mistaking writes) 4. How Saintlike his life was Almighty God showed by many miracles after his death, as Hoveden testifies saying, Heved. hic. The same year Acca Bishop of Venerable memory was received into the happy region of the living, after he had administered the Church of Hagustald twenty four years. His body was buried with great honour in the Eastern part of that Church. And above three hundred years after his death, by occasion of a Revelation made to a certain Pre●st, his Sacred Relics were translated, and put into a shrine: Where to this day he is held in great veneration. And for a demonstration of his Sanctity his chasuble, Albe and Maniple which had been buried with his Sacred Body, to this day do not only preserve their colour, but primitive firmness likewise. 5. In our martyrologue on the three and twentieth of December this year is commemorated the Martyrdom of a devout British Virgin called juthwara: Martyr. A●g. 23. Decemb The Circumstances of her death and Martyrdom and a brief abridgement of her life we find in Capgrave: Capgrav in S juthwara. The Holy Virgin S. juthwara (saith the Author there) was born of Noble parents, and from her childhood being prevented by a plentiful Grace of God's holy Spiri●, she was diligent to serve our Lord in all good works. She living in her Father's house after the death of her Mother, with all innocence, became amiable to all, and made a progress in virtues, as she did in years. Whensoever any Pilgrims came to her Father's house, as frequently they did, she with great cheerfulness of devotion and humility attended and ministered to them. She had a Brother called Bana, and three devout Sisters, S. Eadwara, Saint Wilgitha and Sidwella, all which imitated her piety and virtue. 6. Not long after S. Iuthwara's Mother was dead, her Father took a second Wife, a woman for her extraction Noble enough, but of a most malicious disposition, for her soul by the Devil's instinct was full of the gall of bitterness, especially against this devout Virgin for the destruction of whom she employed continually the thoughts of her poisonous heart in contriving snares and mischievous treachery: And for the executing thereof she intended to make Bana, a robustious man, but fit for any villainy, her instrument. 7. It was the Holy Virgin's constant practice in all Vigils of Saints to be present at Divine Service, and to spend whole nights in Prayer: But thither she never went alone, but in the company of other Virgins. She was likewise very assiduous in Watching and Fasting and other Mortifications subduing carnal desires. With these austerities and grief for her Father's death, she became extremely feeble and pale. This occasion by the Devil's suggestion her malicious Mother in Law took to execute her rancour against her. For which purpose dissembling her bloody intent under a show of Motherly affection and care, she began to speak kindly to her, and solicitously to inquire the causes of her paleness. S. juthwara suspecting no ill, imputed it to the loss of her dear Father, the grief for which had caused great pain in her breast. The Malicious woman having heard this spoke comfortably to her, and promised her to find out some remedy. And presently after she brought her two small pieces of Fresh cheese still dropping with whey, which she bade her to lay upon each breast before she went to Church, assuring her that this would take away all her pain. The simple Virgin suspecting no harm, did accordingly. Then the cruel stepdame went to the Virgin's Brother Bana, and told him that his Sister was with child: and for a proof thereof advised him to open her breasts, and taking away the linen cloth which covers them, he should see them all were with milk dropping from them. The young man foolishly believing her, meets his Sister as she was coming out of Church, and before all the people asked her, Who had got her with child. The poor Virgin astonished at such a Question, protested she was not with child. Whereupon he presently opened her breasts, and finding the linen all moist, in a rage he drew out his sword, and cut off her head. 8. Immediately after this, the Holy Virgin with her own hands took up the head, and to the astonishment of all, carried it back steadily into the Church. And moreover for a further proof of the Holy Virgin's Sanctity, Almighty God caused a fountain to burst forth out of the place where the head fell: and over the fountain as miraculously a Tree began to grow. 9 Thus writes the Author of her Life, adding many other Miracles as testimonies of her Sanctity. The memory of this Holy Virgin, as likewise of her Sister Sidwella is much renowned in some Western parts of England, and certain Chappells have been erected to their Honour in Devonshire. Our martyrologue styles them British Virgins, adding that the Martyrdom of S. juthwara happened in some part of South-wales. Which is very probable, because none of our Ancient Historians treating of Saxon affairs, have mentioned any of these Sisters. 10. We will adjoin to her another admirable Virgin, who was without all question of English blood, and whose glorious Memory is celebrated both at home and abroad. Now though her actions and death can not by any certain signs be consigned to determinate years, yet since our Writers generally agree that they belonged to the times of the Reign of Cuthred King of the Westsaxons, & our martyrologue likewise declares that she flourished about this year seven hundred & forty, it seems expedient here to assemble such particular passages touching her life and death, as are found dispersed in our several Authors, William of Malmsbury, Matthew Paris and Capgrave. 11. The Holy Virgin concerning whom we are now to treat, is the famous S. Frides●ida, the ornament and Patroness of the most illustrious City and University of Oxford. Her Father's name was Didan a person of Noble quality, Capgrav. in Saint Frideswida. Malmsb. de Pont. l. 4. Math. Paris a● A. D. 111. and her Mothers, Safrida: Both which for their happiness in the birth and pious education of such a daughter, have deserved to be kept in the memory of posterity. Almighty God was pleased even from her infancy to show that he chose her for his own, so great a sense of piety he inspired into her soul in her most tender years. For, saith the Author of her life, even than she had an aversion from all delicacies, in so much as she usually lay upon the hard pavement, and not this rest would she afford herself till she could no longer resist sleep: so that a great part of the night she spent in prayer upon her knees, or prostrate on the ground Her ordinary diet was barley-bread with a few herbs and roots, and her drink only water. Hence it was that her Parents perceiving that all her thoughts were directed to God, freely gave her leave to consecrate herself entirely to him in a Religious Profession. And by her example twelve other Virgins of Noble families forsook the world to attend only upon our Lord. 12. By the Munificence therefore of the King she built a Monastery, into which entering with her companions, she passed the greatest part of her time in Prayer and Fasting: And this particular task of Devotion she imposed on herself, to recite a certain number of Prayers to God upon her knees a hundred times each day, and as many in the night. 13. But what soul can perfectly aspire to goodness, without incurring the envy of him who is unchangeably evil? And when his envy is once raised, all his pernicious subtleties will be employed to destroy or diminish at least, the good which he envies. Saint Frideswida enclosed in a Monastery may seem secure from all attempts prejudicial to her purity: Yet even there the Devil found a way to endanger her. Before she had consecrated herself to God, there was a certain Prince deeply wounded by her beauty, not knowing that he was prevented by another celestial Rival. He used all the Arts and flatteries of a Lover to win the devour Virgins affections. But in vain: Her spiritual espousals made his hoped-for Marriage impossible, and the desire of it Sacrilegious. But what will not carnal Love inflamed with rage attempt? Since flatteries could not prevail when she lived free in the world, he will not fear to use force now she is confined to her Enclosure. This when the Holy Virgin saw, she concluded there could not be any other security for her but in flight. Hereupon she privately stole alone out of the Monastery, and endeavoured to secure herself in a wood neighbouring thereto. But the piercing eyes of a Lover discovered her flight, & pursued her thither: Which she perceiving, by secret paths through our Lord's guidance she escaped to Oxford, whither she arrived very late in the dark night. But thither also did lust and rage conduct the furious Lover, who early in the morning entered the Town. Then the Holy Virgin, whose strength was wholly spent, utterly despaired of all succour from Creatures, and therefore having recourse to God's omnipotence only, she with rears begged of him a defence to herself, and punishment to the Ravisher. This she did at the instant when the Young Prince, whose Name was Alard, or Algar, was entering the gate of the Town, attended by many servants. She had no sooner sent up his Prayer to heaven, but by a Divine hand the lustful young man was struck with blindness Which visible judgement opened the eyes of his mind, and made him clearly perceive how hateful to God his obstinate attempt was. Whereupon by Messengers directed to the Virgin●e ●e condemned his own fo●ly, and with great submission begged pardon, promising an eternal banishment of all such desires out of his mind. This his repentance procured compassion ●rom the Holy Virgin: by whose renewed Prayers his blindness was as quickly cured as ●t had been inflicted. This Miracle recorded by all our Historians▪ was so notable to all, and so unquestioned for many A●es, that as William of Malmsbury observes, the Princes of this Island had a scrupulous fear to enter into that gate of the City, which Algar found so fatal to himself. 14 In thankfulness to God for this deliverance the pious Virgin erected another Monastery, where assembling other chaste companions of the same Institut and devotion, she ●pent the remainder of her life in purity and divine Contemplation. And after her death her immaculate Body reposing there, became the principal Ornament of the City. For though long before this in the time of the Britain's, Oxford had been a Seat of the Muses, yet we do not find that the English Saxons as yet had restored it to that dignity. Camd. in Oxfordshire. 15. Hence it is that Camden, a diligent surveyer of ancient Monuments, thus writes, Our Ancestors the Britain's with great prudence consecrated this City of Oxford to the Muses, which from Greklade they translated hither, as to a more happy and fruitful Seminary. But the following ages under the Saxons being much employed in destroying of Cities, this place was not exempted from the common lot: So that for a long time it was celebrated for nothing but the Relics of S. Fridesw●de, who was numbered among the Saints because a certain Prince called Algar violently attempting her chastity, after she had by solemn vows consecrated it to God, was miraculously struck with blindness. Martyr. Aug. 19 Octob. 16 The Memory of her Sanctity is celebrated in our Martyrologe on the ni●eteenth of October And as for her Monastery a first inhabited by Religious Virgins, it was in after times possessed by Seculars Canons, & from them it came to Regulars, as shall be showed in due time. 17. This year also died S. Ethelburga, A. D. 741. formerly Queen of the Westsaxons, who had so zealously and prudently incited her Husband King Ina to relinquish the perishing glory and pleasures of this world, that he might without interruption attend only to eternal and Spiritual happiness. After his departure to Rome she retired herself into that famous Monastery of Barking, where she professed a Religious life: and after some time was elected Abbess, in which Office having with great Sanctity spent several years she happily died, and is numbered in our martyrologue among the Saints on the ninth of july. Martyr. Aug. 9 julij. William of Malmsbury writing of her and King Ina her husband, says that they were both united in mutual charity during their Lives, and after their deaths both dignified by God with Divine Miracles. 18. This is a different S. Ethelburga from her who was first Abbess of the same Monastery of ●arking, who was daughter of Anna King of the East Saxons, and Sister to Saint Er●o● Wald Bishop of London. She had for her Successor in the Office of Abb●sse 〈◊〉 S. Hildelitha, to whom S. Aldelm dedicated his Book of Virginity. And after her the third Abbess of the same Monastery was this Saint Ethelburga Queen of the Westsaxons. Insomuch as that Monastery well deserved 〈◊〉 Title given it by one of our Historians, who styles it, a well known Sacred Repository of many Saints. 19 We will conclude the occurrents of this year with briefly recording the Memory of a certain devout Hermit called S. A●nu●f, who as a Memorial of his Sanctity has 〈◊〉 his name to a Town in Huntingdonshire, wh●●e he piously lived and happily died ●is called Arnulfsbury, or more contractedly Eynsb●ry, near a place dedicated to S. Neo●. There this devout Hermit having served God many years with great fidelity and fervour, after he had filled the whole Province with the odour of his virtues, this same year blessedly died, as we read in our martyrologue, where his Name is recorded among the Saint's o● the two and twentieth of August. Martyr. Aug. 12. August. X. CHAP. X. CHAP. 1. 2. etc. The Letters of Pope Zachrias to S. Boniface: with several Ordonnances. 1 IN the year of Grace sea●en hundred forty one Pope Gregory third of that name died, A. D. 741. to whom succeeded Pope Zachrias. Which being come to the knowledge of S. Boniface in Germany, Bonif. Ep. 132. he presently wrote an Epistle to him by one o● his Priests called Denechard, to testify his obedience, & give him an account of his proceed in S. Among which he informed him that he had newly erecte● three Bishoprics in Germany: The Episcopal Seat o● one was a Town called Wirtzburg, A. D. 742. of another Buriburg; and of the third Erfsfurt (or as some write, Eychstedt, so called from the abundance of Oakes growing near.) These Episcopal Sees he desires may be confirmed and established by the Pope. And several other Points he added, in which he humbly desired the said Pope's Order and resolution: As will appear by the Answer returned to him the following year. Id. Ep. 39 2. Another Letter likewise he sent by the same Priest to a certain Perfect whose Territory lay in his way to Rome, desiring him that he would grant the same security, and afford the same assistance to this his Messenger, that he had formerly done to others. The said Prefects name is Regibert. 3. As touching the three Episcopal Sees by him newly erected, he does not name the Bishops ordained in them. But by the Subscriptions to a Synod the next year we may collect that they were those three Priests which in the year of our Lord seven hundred twenty five he had called to his assistance out of Britain: namely Burchard, Witta, and Willebald. Burchard was consecrated by him Bishop of Wirtzburg (Herbipolis▪) Witta, who likewise from Whiteness (for so the Germane name signifies) is by some named Albuinus, had his See at Buriburg, an ancient Town near Fritzlare or Paderborn: And Willebald, who came out of England, being the son of a Prince called Richard son to king Lothere, as some affirm, seems to have been placed in the third See▪ though commonly in Writers he be called Bishop of Eystad. A. D. 742. Ap. Bonif. ●p. 142. 4. The year following Saint Boniface received an Answer to his Letter from Pope Zacharias: wherein after expressing much joy for the wonderful success of his preaching he. 1. Confirms the three Bishoprics, newly erected by him in Germany: adding that he had sent to the three Bishops Epistles of Confirmation, which they were to receive from his hands. 2. Whereas Carloman Duke of the French had desired Saint Boniface to assemble a Synod in France and preside in it, to correct the infinite disorders of the Clergy happening by reason they had no Archbishop, neither had any Synod been convoked there of fourscore years: S. Boniface answered the Duke, that F●ance not being within the district of his jurisdiction, he had no authority without order from the Pope to call a Synod there: Hereupon Pope Zacharias gives him authority to assemble a Synod, and in his name to preside there. 3. The special disorders which he would have rectified were to exclude from Preisthood, or if they were already Bishops or Priests, to prohibit the exercises of their office to all such persons as were guilty of adultery, or had had many wives, or cohabited after they were Priests with the wives they formerly had, or had shed the blood of any, Christians or Pagans. 4. Whereas Saint Boniface had petitioned for leave to constitute one who might be his Successor in his Archiep●scopall authority, the Pope absolutely refused him: as being contrary to Ecclesiastical Canons: Yet he permitts him at the hour of his death to design a Successor, upon this condition notwithstanding, that such his Successor shall repair to Rome and receive Ordination there, and no where else. 5. Whereas a certain person of quality had married his Uncle's wife, who likewise formerly had been the wife of her cousin german, and in his life time was separated from him, and had received the Sacred Veil of Religion, and the New husband pretended, but falsely, that he had a dispensation for this Marriage from the the See Apostolic, Pope Zacharias commands Saint Boniface that he should take order to dissolve so abominable a Matrimony, telling him withal that he had sent a Commonitory Brief, to the same purpose. 6. To a certain admonition which Saint Boniface had sent to the Pope, desiring him to prohibit certain Superstitions said to be practised at Rome near Saint Peter's Church on New-year's day, or the night before, at which time there were publicly in the streets dancing after a Pagan manner, with loud acclamations: neither would any one then out of a Heathenish Superstition lend his neighbour any thing out of his house, not so much as fire: and more over women wore about their arms and legs ligatures, phylacteries and superstitious knots, which also they made to sell to others: that they observed auguries, incantations, etc. All which superstitions caused great Scandal among the Germans, who thought every thing to be lawful which they saw or heard to be practised at Rome: Hereto the Pope answered that indeed such things had been some times done at Rome: but assoon as he was consecrated Pope, he utterly forbade them as most detestable and pernicious practices, commanding Saint Boniface to do the like. 7. Whereas certain Bishops or Priests formerly guilty of adultery and fornication, pretended that they had a dispensation from the See Apostolic to exercise their charges notwithstanding, the Pope bids Saint Boniface by no means to believe them, but to execute against them the rigour of the Canons. 8. To conclude, he tells him he had sent other Letters to Carloman desiring his assistance to him in the execution of these Ordonnances. XI. CHAP. XI. CHAP. 1.2. &c A Synod at Ratisbon convoked by King Carloman: in which S. Boniface presided. 4. The Decrees of it confirmed by the Pope. 5.6 etc. S. Boniface his Letter to C●thbert Arch bishop of Canterbury: taxing the disorders of the English. Baron. ad A. D. 742. 1. AFter the receipt of these Letters, the proceedings of S Boniface and his su●●●a an Bishops are thus described by Cardinal Baronius, out of the Author of Saint Bonifac'es' Life: At that time, says he, when the Noble Duke Charles Martel had finished the course of his life, and his Sons Caroloman and Pipin had succeeded in his Government, of which, Caroloman, as being the eldest, disposed all public affairs of the Kingdom: S. Boniface went to him, and presenting Pope Zacharias his Letters, earnestly besought him for the Love of God, the establishment of his Dominion and the salvation of his Subjects to advance the Orthodox Faith, therein imitating the zeal of his Illustrious Father. Upon which request Caroloman as if he had received a command from heaven, used his utmost endeavours to recall to the way of justice and piety all persons, ecclesiastics and Secular, who had swerved from the duties to which Christian Religion obliged them: for this purpose employing both his Kingly authority and the Ecclesiastical likewise. He commanded moreover a Synod to be assembled at Ratisbon, by the prescript whereof all abuses should be corrected. The Decrees of which Synod, being full of edification, do here follow. 2. In the Name of our Lord jesus Christ, I Caroloman Duke and Prince of the French, in the year after our Lord's Incarnation seven hundred forty two, on the eleaventh day before the Calends of May, have by the Counsel of the Servants of God and of my Nobles, in the fear of Christ, assembled to a Synod the Bishops which ●●e in my Kingdom, together with their Priests, namely Boniface Archbishop, Burchard, Rinfrid, Wittan, and Willebrord, Dadan and Adan with their Priests: to the end they may give me advice how the Law of God and Christian Religion, which in our Predecessors days has been much dissipated, may be restored, and the Christian people hitherto seduced by false Priests may be brought back into the way of salvation. Therefore by the counsel of the said Religious Prelates, as likewise of my Nobles order has been taken for consecrating Prelates in our Cities, over whom we have constituted Archbishop Boniface who is Legate of the See Apostolic. We have appointed likewise, that every year a Synod be assembled in our presence for restoring the ancient Canons and Discipline of the Church, and correcting abuses. 3. More particularly, we command that restitution be made of all moneys fraudulently taken from Churches. 2. We have deprived of all participation of Church-revenews all false Priests, Deacons and other Clarks who have been adulters or fornicatours, moreover degrading them, and constraining them to Penance. 3. We have utterly forbidden all the Servants of God, ecclesiastics, to fight, or wear arms, yea or to be present in our Armies, excepting only those who are purposely chosen for the Divine Ministry, the Celebrating of Mass, or carrying Sacred Relics, that is, one or two to attend the Prince, and to every Perfect one Priest to hear Confessions and enjoin Pennances. 4. Likewise we have interdicted the same persons to hunt with dogs, or to keep hawks. 5. Moreover we have decreed according to Holy Canons that all Priests in their Parishes be subject to their proper Bishops, and every Lent give him an account of their Ministry, of the order observed by them in Baptism, celebrating of Mass, reciting Prayer and Cathechising. And that whensoever the Bishop according to the Canons shall make his V●●itation for administering Confirmation to the people, every Priest be ready to receive and entertain him at the charges of the people to be confirmed: As also that every Maundy Thursday they receive new chrism of the Bishop ● receiving likewise from him a testimony of their chastity, unblameable Life and soundness of Faith. 6. We have also ordained according to the circumspection en●●ynd by the Canons that no stranger-Bishops or Priests from whence soever they come, shall be admitted to the Ecclesiastical Ministry before they have received an Approbation from the Synod. 7. Likewise we have decreed that every Bishop show great solicitude to withdraw the people of God from all Heathenish Superstitions, all Sacrifices over the dead, all So●●ileges, Divinations, Phylacteries, Auguries and Incantations exercised after a Pagan manner by some foolish Christians near their Churches, under the name of Holy Martyrs and confessors, so provoking the wrath of God and his Saints: Particularly we require them to forbid earnestly those Sacrilegious Fires called Meefres'. And for the rooting out of all such Pagan Superstitions we command our Magistrates (Graphiones) every where to give their assistance to the Bishops. 8. Also we have ordained that whatsoever Ecclesiastical person or Religious woman shall after this Synod fall into the crime of fornication, shall be put in prison, and do penance in bread and water. And if he be a Priest, he shall be scourged and remain a Prisoner two years. If an inferior Clerk or Monk be guilty of the same sin, he shall be whipped thrice, and continue in prison a year, there to do Penance 9 We have decreed moreover that no Priests or Deacon▪ shall we are Cassocks like Laymen, but Ecclesiastical robes (casulis) as becomes the servants of God. And that not any of them permit a woman to live in his house. 10. Lastly that all Monks and Religious Virgins be careful to order their Lives as becomes their Profession, according to the Rule of S. BENEDICT. 4. When this Synod was concluded Saint Boniface transmitted to Rome a Copy of its Decrees, to be approved by the See Apostolic. Which being perused by the Pope, he likewise called a Synod, Ap Bonifac. ●p. 1, 7. in which the said Decrees were read and confirmed: Of all which Pope Zacharias gave information in an Epistle directed to all Bishops, Priests, Deacons, Abbots, and likewise to all Dukes, Counts and all God's servants in the Dominions of the French: Particularly enjoining all due respect and obedience to their Archbishop Boniface. This he did because many of the French Clergy looked with envious eyes upon him, as being an extern and a Religious man: for which reason his preeminent Legantin Authority was displeasing to them. 5. Of all this S. Boniface likewise gave an account in an Epistle to Cuthbert Archbishop of Canterbury, who the year before had written and sent some presents to him. In which Epistle he gave him a brief of the foresaid Decrees: Adding this moreover, That in that Synodall Meeting all the Bishops present made a Confession of the Catholic Faith, Ib. Ep. 105 and protested their resolution to their deaths to preserve Unity and subjection to the Roman Church, and that they would be obedient to Saint Peter and his Vicar. That every year they would assemble a Synod: That all Metropolitans would demand from the See Apostolic archiepiscopal Palls: and that in all things their desire was to be Canonically obedient to the Precepts of S. Peter, that so they might be reckoned in the number of the Sheep commended to him. To this Confession, said he, we all consented and subscribed, directing it to the Body of S. Peter Prince of the Apostles. Which the Pope and Roman Clergy received gratefully. 6. Thereto he adds many grave Instructions and Advices beseeming an Apostolic Prelate: As, That all Bishops should denounce to their Metropolitan such abuses as they could not amend in their Dioceses: and in like manner the Metropolitan to the Pope: for so doing, they shall free their own souls from the guilt of the blood of such as perish. Moreover he signified to him that most of the servants of God with him were much scandalised and displeased upon occasion of a great stain and ignominy cast on the English Church and Nation, which he adiures him to wipe away by a solemn prohibition made in a Synod of the Clergy and Nobility, to hinder that frequency of their women's going and coming back from Rome: considering that few of them returned uncorrupted: A proof whereof is, that there were few Cities in Lombardy or France in which there w●re not Harlots of the English Nation. He advised him likewise severely to reprehend, and if they amended not, to excommunicate both alive and dead any of their Princes and Great men who sacrilegiously invaded Monasteries, A. D. 743. possessing their revenues, and governing the Monks, as if themselves were Abbots. And lastly with his utmost endeavours to hinder the intolerable superstition and excess of clothing reigning in Britain, where their vestments were, as they thought, adorned, but indeed defiled with embroidery of Purple and silk Which vanity, said he, is a sign of the coming of Antichrist, and an occasion of bringing luxury and uncleanness even into Monasteries. 7. It is probable that admonitions so severe and earnest from a person of so great authority as S. Boniface, Spelm. l. 1. Conc. Brit. ad hanc annum. being the Pope's Legate in so great a kingdom, might be the occasion of celebrating a Synod in Britain at Cloveshove, Vid. l. 20. c. 6. in which a remedy was found against sacrilegious invasions of Church-revenews and Privileges. For after diligent search, the formerly mentioned Law and Privilege made by Withered the pious King of Kent was found and recited in this Synod: whereupon Ethelbald King of the Mercians by a New-Law confirmed the same in his Kingdom also. Notwithstanding as shall be declared, King Ethelbald himself became a transgressor of his own Law, for which he was sharply reprehended by S. Boniface, and repenting his injustice, made satisfaction for it. XII. CHAP. XII. CHAM 1.2. etc. Another Synod at Liptin: In which Adalbe●t and Clement, Heretics are censured, and imprisoned. 5.6. S. Boniface imputes Simony to the Pope: who clears himself. 7. jurisdiction over all France given to S. Boniface. 1. THE year following S. Boniface celebrated another Synod at a place called Liptin not far from Cambray, whither Caroloman who kept his Court there, A. D. 743. called him. In which Synod, besides a Confirmation of the Decrees of the former, Vid. Baron. hic. it was ordained that a Petition should be made to the Pope to send three Palls for three Archbishops newly ordained by S. Boniface, Grimmon in the City of Ro●en, Abel in the City of Sens, and a third at Triers. 2. In the same Synod likewise, Ap. Bonif. ep. 144. as appears by Pope Zacharias his Answer, S. Boniface discovered and condemned the blasphemies and errors of two Arch-heretics, Adalbert, and Clement. Of which the one challenged to himself Episcopal authority without Ordination: wallowd in luxury: set ut Crosses and little Oratories in the fields, seducing the people by false pretended miracles, and withdrawing them from public Churches. Yea such was his Pride that he would be styled a Saint, and consecrated Churches to his own honour, affirming that he knew many Angels by name: several of which names S. Boniface had sert down in his Epistle to the said Pope, which were judged to be the Names rather of Devils than Angels. 3. The other Heretic was so given over to lust that he kept a Concubine by whom he had two children: yet challenged priesthood to himself, saying that this was agreeable to the Old Testament. Further he affirmed that Christ rising from the dead, took with him all that were then in Hell, not leaving any one behind him. All which most detestable Doctrines and practices the Pope likewise condemned, saying that S. Boniface rightly styled the Authors of them Ministers and Precursours of Antichrist, and did well in causing them to be shut up in prison. 4. The reason which made Saint Boniface more earnest against these Heretics, particularly Adalbert, was because though his Errors and wicked practices were manifestly contrary to the Doctrine and Tradition of the Church, yet his behaviour was so subtle and hypocritical, and such a moving perswasivenes he had in his tongue, that he had almost seduced the Religious Prince Carol●man. Now the first time that Saint Boniface entered into dis●ute with him, among others, Sturmis the first Abbot of Fulda was present: who earnestly ●ndeavoured to dissuade him from that dispute: the like did Lullus and Meginguazus. But S. Boniface answered them, He that is in us is greater than he that is in him. Thereupon reasoning with him, he so convinced him, that he put him to silence. After which he enclosed him prisoner in the Monastery of Fulda. But more of these Heretics, when they shall be sent to Rome, where their Heresies will be more fully detected. 5 But presently afterward by the false suggestion of certain unknown persons, there had like to have ensued a breach and division between the said Pope and S. Boniface, by occasion of a scandalous imputation cast upon the Pope, that he had Simoniacally demanded money for the archiepiscopal Palls which he had lately sent. This report being too easily believed by S. Boniface, he wrote a sharp Letter to the Pope, telling him he was astonished that Simon Magus his poison should infect S. Peter's Chair, which had heretofore thundered out maledictions against that crime. Ap. Bonif. ep. 143. 6. But the good Pope's mild, yet grave answer prevented all progress of dissension between them: Dearest Brother, said he, I beseech your Charity that hereafter you would forbear to write in such a stile to us: for it is very offensive and injurious to be accused of that which we do detest. Far be it from us or any of our Clergy to sell for money the Gift which we have received by the Grace of the Holy Ghost. And as for those three Palls, know for certain that not any money at all hath been received by any of my Officers for them. Yea on the contrary, the Fees which by custom was due to our Coffer for your Confirmation, I freely allowed it out of mine own purse. 7. Besides this, in the same Letter, to show he had blotted out all resentment of this injurious imputation, he not only confirmed the Province granted to Saint Boniface by his Predecessor, but besides Bavaria, enlarged his jurisdiction through all France, giving him authority in his Name and his Power to correct & reform whatsoever he found any where to decline from Christian Faith or the Constitutions of Canons. The year following an occasion happened to S. Boniface to have his turn of reprehension from the same Pope, which he suffered with the same Spirit of Christian meekness. But before we relate it, certain affairs of Britain require to be interposed. XIII. CHAP. XIII. CH. 1.2. The Britain's furiously invade the west Saxons: and are repulsed. 4.5. The resignation and death of Daniel the Venerable Bishop of Winchester, etc. 1. ALL sorts of vices reigning among the English and Saxons, provoked Almighty God to punish the Kingdom with a bloody war against an Enemy which though always full of malice, yet through civil divisions and want of strength had many years given disquiet to none but themselves. These were the Britain's, who this year made an irruption into the Provinces of the English with such prodigious forces, that they seemed to have a design & hope to hazard the regaining of the whole Kingdom again. The time and success of the war is thus described by Henry of Huntingdon: 2. Cuthred King of the Westsaxons in the fourth year of his Reign, Huntingd. l. 4. saith he, making peace with Ethelbald King of the Mercians, they joined both their forces together, to fight against an innumerable multitude of Britain's which had newly broke into their Provinces. When they were met, the two Kings, each of them followed by most valiant tried soldiers, dividing their armies to a reasonable distance, made several ways so furious an impression upon the Vast body of the Britain's, that though for some time they courageously resisted, yet they were not long able to sustain so terrible a weight, but at length were forced to fly, yielding their backs to the swords of their pursuers and their spoils to them returning Victorious. Which being done the two Kings ●ith triumph retiring each into his own dominion, A. D. 744 were with great joy received by their Subjects. 3 The year following the Reverend and Holy Bishop of Winchester Daniel having with great piety spent forty three years in the administration of that Diocese, A. D. 744. Malmsb. de ●ont. l. 2. f. 241. to the end he might conclude his long-lasting age in quiet repose, surrendered his Bishopric, and became a Monk at Malm●bury (Melduni.) Thus writes William of Malmsbury from the ancient Tradition of his own Monastery. But his repose on earth continued a short time, for the year following he happily attained to an eternal repose in heaven. His Successors name was Humfrid, whose name we find among the Subscriptions to a Synod assembled at Cloveshove the second time, shortly after. As for the Holy Bishop Daniel though by his great virtues he well deserved a n●me among our Saints, yet we do not find him recorded in our Calendar. 4. The same year Milred was ordained Bishop of Worcester, the successor of Wilfrid who died the year before. Concerning whom we can find nothing in our Ecclesiastical Monuments, but what Bishop Godwin produces, Wilfrid Bishop of Worcester, contemporancy to S. Beda was consecrated Bishop in the year of Grace seven hundred and seaventeen, and died in the year seven hundred forty three. XIV. CH. XIV. CHAP. 1.2. S Boniface falsely calumniated to Duke Pipin. 3.4. etc. His Letter to the Pope: and Answer. 6. A●stedius his malicious mistake. 1. IN the mean time Saint Boniface his patience is exercised for his good: for he found adversaries not only in the Court of Duke Pipin, a proper seat for envy and malignity: but at home also among his companions in the work of the Gospel. As for the former sort, he easily made void all their designs against him with a Letter written to the Duke: and his domestical accusers he overcame by his meekness. 2. Who these were, & what they laid to his charge we find in a Letter written to him by the Pope: Ap. Bonif. Ep. 234. the tenor whereof is this: Virgilius and Sidonius Religious men living in the Province of the Bavarians have lately visitted us with their Letters: in which they have intimated that your Revered Fraternity enjoind them to rebaptize certain Christians. At the reading of this we were much troubled: and should extremely wonder if it should be true. Among other examples they produced this, of a certain Priest in the same Province who being ignorant of the Latin tongue, he pronounced it wrong in baptising, saying, Baptizo ●e in nomine Patria & Filia & Spiritua Sancta. And for this, it i● said, your Reverend Fraternity thought fit▪ that Baptism should be reiterated. But holy Brother, if he who baptises, introduces no error o● heresy, but through ignorance only fails in pronunciation, we can by no means allow that suc● Baptism should be repeated. For as your Holy Fra●ternity well knows, who soever is baptised even by Heretics in the name of the Father, of the son and of the Holy Ghost, must by no means be rebaptised, but only be purified by imposition of hands. If the matter therefore stand, as hat● been related to us, Holy Brother, abstain hereafter from such injunctions: and be careful to observe what the Holy Fathers teach. 3. Upon the receipt of this Letter S. Boniface presently without reply acquiesced: An● the same year dispatched to Rome his Priest Eoban with Letters to the Pope, in which h● suggested many things very necessary for the Churches of France, contained in twenty seven heads of great advantage to Ecclesiastical Discipline. 4. Hereto Pope Zacharias immediately answered, Bonifac. Ep. 139. adjoining to every one of the said Points his own judgement. Withal he in●formed him that the most excellent Prince P●pin had sent likewise to him a Religious Priest named Audoba●, with other Points of the like nature, concerning the Rights of Bishops, Priests, etc. also touching unlawful Marriages, enquiring what was to be observed therein according the Rites of the Church, the Doctrine of Holy Fathers and Canons of Councils: And many other things he had proposed relating to the good of souls. To all which likewise he had returned an Answer. Consequently he enjoined S Boniface to assemble a Synod, and therein to discover to the Bishops his said Determinati●ns. 5. He gave him moreover order that the forementioned contumacious and Sacrilegious Heretics Aldebert, Godel●ace and Clement should be made to appear before the said Synod, that their cause might again be accurately examined. And in case they were found wholly to swerve from the way o● Truth and justice, and being convinced, would not retract their errors and amend their faults, that then the Prince's assistance being desired, they should be proceeded against with all severity according to the Canons of the Church. But if they should persist in Pride, and protest that they were innocent, than his will was that they should be sent to Rome, and with them two or three Priests approved for their piety and prudence, to be their accusers: and there the cause should be with all care examined by the See Apostolic, and judgement given on them according to their merits. 6. Before we declare how S. Boniface observed what was enjoind him by the Pope, in calling a Council, A. D. 745. and therein convincing again the said Heretics and doing other matters for the Churches good, all which was done the year following, it will be expedient in the mean time to admonish the Reader of a mistake made by Alstedius a calvinistical Chronologist, who affirms, that this year a Synod was assembled in Britain against the Sodomitical impurity of the English Clergy: Whereas no Synod was called there this year: and in that which was assembled two years after, though many disorders are censured in it, yet this is not named among them. XV. CHAM XV. CHAP. 1.2. A third Synod assembled by S. Boniface at M●nts. 3 4 &c In which Ge●vilio Bishop of Mentz is deposed ●o● Homicide, etc. 6 S Boni●ace A●ch bishop of Mentz: and Primate of Germany. A. D. 745. 1. IN the year of Grace seven hundred ●orty five, S Boniface according to the admonition given him by Pope Zacharias, and the command of Duke Caroloman assembled his third Council at Mentz in Germany: Bonif. Ep. 10. at which were present (according to the account given by himself to Herefr●d an English Prelate) eight Bishops, Mirae. Fast. ●e●g 5. jun. all of the English Nation: But of them those only Names remain which Miraeus hath recorded saying, At the Synod of Ments convoked by S. Boniface were present Abel, Burchard, Willebald, Werbet and Wera (perhaps Wetta, or Wittan.) 2. The Decrees of this Synod touching Ecclesiastical Discipline contained in the forementioned thirty seven Heads, sent by Saint Boniface to Pope Zacharias, and by him with some corrections approved, are not now extant. But other affairs of great consequence agitated and determined, Ap. Sur. in Vit S Bonif. 5. junij. are mentioned in the Life of S. Boniface in Surius: Where we read that in the said Synod not only many ecclesiastics infected with Heresy were excommunicated; but several Bishops also infamous for horrible crimes were depofed. The prime Authors of all Errors in Germany were the two Arch-heretics Aldebert and Clement: Whose cause was remitted to Rome, and there with all circumspection judged, as shall be largely declared. 3. Of Bishops said to be deposed in this Synod, the name and special demerit of one only is now recorded, and that was Gervilio Bishop of Men●z where the Council was held. Id. bid. The cause of his Deposition (according to the said Author) was this: At that time the Thuringians implored the assistance of ●aroloman against the Saxons which wasted their country. He presently sent an Army, and with it Gerold Bishop of Mentz, who was Father of Gervilio. Gerold in the combat among many others was slain. And his son who at that time was a Lay man attending at Court, to assuage his grief for his Father's death, was taken into the Clergy, and made Bishop of Mentz in his Father's place. 4 Not long after Caroloman gathered another Army, which himself lead into Germany, and took Gervilio with him. Whilst this Army lay encamped on both the sides of the River Visurgis (Weser) Gervilio commanded his servant to go privately into the enemy's camp, and there diligently inquire who it was that slew his Father. This he did, and finding the man not far off, he desired him to come and speak with his Master. He came, and assoon as Gervilio had notice of it, he me●t him on horse back in the midst of the River: Where as they were discoursing together, Gervilio taking out a Sword which he carried privily, run the man through, who presently falling into the river, there died. Upon this a mighty clamour was made, and the two Armies began a fierce combat: in which the Saxons were overcome, and Caroloman after the victory retired home. Now this fact of Gervilio, was by none at that time imputed to him as Homicide. He returned therefore to Mentz, where, as before, he administered the Office of Bishop. 5. But among other crimes with which he was char●ed in the present Synod, this was one. And the Holy Prelate Saint Boniface publicly declared, That no man could exercise lawfully the function ●f a Bishop, who had been polluted with the slaughter o● any one. And besides this, he objected to him that he himself had seen him with Hawks and Hounds publicly recreate himself: which was absolutely forbidden to Bishops by the Canons▪ Gervilio having heard his accusation, and perceiving that he could not resist both secular and Ecclesiastical authority armed against him, referred himself to the judgement of the Synod, and was deposed. 6. After whose deposition Saint Boniface (who hitherto had been an Arch bishop at large, without any particular Title or See) was by Caroloman and his Brother Pipin appointed Prelate o● the Church of Mentz: And that his dignity might be more eminent, the same Princes determined to exalt the See of Mentz, which at this time was subject to another, to be the Metropolitan Church of all Germany: which likewise by a Message sent to the Pope, they obtained and effected. XVI. CH. XVI. CHAP. 1.2. etc. The Heresies of Adalbert a French man and Clement a Scot●: condemned by Pope Zacharias in a Synod. 11. Colen made an Archbishopric: but subordinate to Mentz. 1. THE cause of Gervelio being thus determined, the Fathers of the Synod consulted concerning the two Arch-heretics, Aldebert and Clement: Whose Errors though they then condemned, yet they thought meet to send them to the Apostolic See, that their condemnation might be more solemn. They decreed likewise to send with them the forementioned Priest, Deneard, to act the part of an Accuser in the name of the Synod before the Pope: To him likewise they gave Letters and the Acts of the Synod to be presented and confirmed by him. Bonif. Ep. 13 2. Being arrived there, Pope Zacharias called together, according to the custom, a Synod of Bishops, before whom Deneard appearing, presented the Epistle of S. Boniface, in which he informed the Pope that since the time that he had conferred on him a jurisdiction over all the Churches of France, at their own request, he had suffered many injuries and persecutions from false, and adulterous Priests and other ecclesiastics. But that his greatest trouble proceeded from the said two blasphemous Heretics, Adelbert who was a Frenchman, and Clement, a Scott: Who though they differed in their Errors, yet were equal in the enormity of their crimes. For whose regard he had incurred the enmity and maledictions of the French, who greivously complained against him because he had taken from them their great Apostle, Adelbert, their Patron and intercessor with God, a man who was a worker of wonderful Miracles. He desired therefore the Pope to shut them up in close prison, after he had given them up to Satan, that none might be poisoned by their abominable Heresies. 3. Now we will here more, fully declare the Errors, blasphemies and crimes charged upon Adelbert, and further demonstrated by Deneard, who presented certain Writings to the Synod containing the Life & Acts of that Arch-heretick, together with an Epistle of our Lord jesus, which he said fell from heaven into the City of jerusalem, and was found by the Archangel Michael in the Gate of Ephraim, and copied out by a Priest called Icoras, and by him sent to another Priest in Germany called Thalassius, etc. and at last by the hands of an Angel was brought to the Sepulchre of Saint Peter at Rome, where twelve persons belonging to the Pope finding is kept that days Vigil with fas●ing and prayers, etc. 4. As for the other Book, it was read, and it began thus: In the name of our Lord I●su Christ, here beginneth the life of the Holy and Blessed Bishop Adelbert, born by the Election of God. He was begotten of simple parents, and crowned by the Grace of God: For whilst he was yet in his Mother's womb, she saw in a vision as it were a Calf issuing out of her right side: Which Calf designed that Grace which he received from an Angel before he was brought forth, etc. 5. Besides these the same Deneard presented likewise a Prayer, composed by Adelbert. ●n which after supplications made to God the Father, he addressed himself to the Angels saying, I beseech, conjure and humbly entreat you, etc. Angel Vriel, Raguel, Tubuel, Michael, Adinis, Tubuas, Sabaouc, Simichel, etc. 6. When these Writings were read before the Synod by Gregory the Notary, Regionary and Nomenclator, all the Bishops concluded that the man was mad, and that those were names of Devils, not of Angels, except only S. Michael, since Divine authority delivers to us only the Names of three Angels Michael, Gabriel & Raphael. Therefore, they condemned them all to be burnt: Notwithstanding the Pope thought fit they should be laid up in his Archives with a perpetual mark in memory of their condemnation and reprobation. 7. Besides these Writings it was laid to the charge and proved against the same Adelbert, that from his childhood he was an Hypocrite, saying that an Angel of our Lord in human shape ha● from the utmost ends of the world brought him Relics, he knew not of whom, but such a● were of wonderful Sanctity, by virtue of which he could do all things whatsoever he asked of Go●. Hereby he insinuated himself into the mind's o● silly women and ignorant peasant's, who affirme● him to be a man of Apostolic Sanctity. That he had h●●ed unlearned Bishops to ordain him, contrary to the Canons: and that hereby his heart s●relled with such Pride, that he esteemed himself equal to the Apostles of Christ. Insomuch as being appointed to consecrate a Church to the honour of the Apostles and Martyrs, he consecrated it to h●● own honour, ●or rather defiled it That he would likewise reprehend those who desired to visit the Shrines of the Apostles, and to hinder them he built Oratories, and set up Crosses in the fields, or near Springs, or where soever he thought good, commanding the people there to make their Prayers to him: Insomuch as multudes of seduced people despising their own Bishops, and Churches gathered meetings in such places, saying, The merits of S. Adelbert will help us. Besides this, 〈◊〉 gave to the people the parings of his nails, and the hair which fell from his head, bidding t●em t● mingle those with the Relics of S. Peter. Yea h●● presumption came to that point, that wh●● any came▪ and prostrated themselves at h●● feet, desirous to confess their sins, h● would tell ●hem: I know all your sins already, your very thoughts are not hid from me therefore there is no need to confess the● Go home in peace, have no doubt at all but your sins are pardoned. These and many other like marks of Pride and Hippocrisy did Adelbert show in his habit, gate, gesture and behaviour. 8. As for the other Heretic called Clement, his Heresies did more openly destroy the common Faith of the Church: He rejected all the Sacred Canons, all the Writings of the Holy Fathers, and all authority of Councils. He would maintain that he might lawfully be a Catholic Bishop, though he had two children born in adultery. Yea he introduced judaism, affirming that a Christian might without sin, if he pleased, marry his own Brother's Widow. Moreover in opposition to the constans Doctrine of the Fathers, he taught that Christ the son of God, when he descended into Hell, delivered out of that Infernal prison all without exception, beleivers and infidels. And many Heresies more he published touching Divine Predestination, contrary to Catholic Faith. 9 These things being made known to the Synod at Rome, The Fathers unanimously deprived Adelbert of his Sacerdotal function: condemning him to Penance: and in case he should afterward seduce any, they pronounced Anathema against him, and all that should adhere to him or his doctrines. In like manner they deposed Clement, and actually excommunicated him: and whosoever should consent to his sacrilegious Opinions. 10. Our late Zealous Reformers of Scotland may here discover with gratulation their prime Patriarch, who desirous to be an Apostle of a New pure●-Religion, made the foundation of it to be a contempt of the Doctrines of Ancient Fathers and Sacred Canons of the Church. And in the like unhappy attempt he will shortly be imitated by another Priest of the same Nation called Samson, who in despite of Sacred Tradition and the Universal practice of the Church denied the necessity of Baptism, asserting that by the simple Imposition of hands by a Bishop, without Baptism, one might be made a good Catholic Christian. Ap Bonif. Ep. 138. 11. An account of all these Proceedings Pope Zacharias gave S. Boniface in a Letter, requiring him to publish through Germany & France the condemnation of these Heretics. He signified moreover that he confirmed all things which had passed in the Synod of Mentz: ratifying the erection of that See to a Metropolitan dignity, though he knew that many Schismatical Priests in France did earnestly oppose themselves against it. And whereas a request had been made to him from France that the City formerly called Agrippina, but then Colonia, might be erected to be a Metropolitan Church, he signified his assent, but so that it should be subordinate to h●s See of Mentz. He also intimated to him, that in case a certain Seducer, named Geoleob, who formerly had usurped the name & authority of a Bishop, should present himself to him at Rome without his approbation, he would treat him as he deserved: And he enjoind likewise S. Boniface not to admit any Bishops or Metropolitans confirmed by him at Rome, except they brought Commendatory Letters from him. XVII. CHAP. XVII. CH. 1.2. etc. A Letter of Saint Boniface and the Synod of English Bishops at Mentz to the Mercian King Ethelbald reproving him for his incestuous lusts and Sacrilege. 7. etc. Another Letter of the same to Egbert Archbishop of York. 1. NEither did S. Boniface's Christian Charity and Pastoral solicitude confine itself to Germany alone: But he thought it his duty to give his best assistance to his Native country Britain, almost overwhelmd with a Sea of vices. There King Ethelbald, the most potent among the English-Saxon Princes, had in a high manner offended God in a sacrilegious invasion of the rights and revenues of Churches within his Dominions of Mercia, in offering violence to the chastity of Religious Virgins consecrated to God, and many other crimes, and there was a just fear lest such enormities in a King should become exemplary to his subjects, and draw many to imitate them; Therefore S. Boniface and his companions in this Synod of Mentz who were all Bishops of English race, thought expedient to admonish the said King Ethelbald of his Duty as a Christian Prince, by a Letter directed to him in the name of ●he whole Synod: Which was likewise done by them. 2. This Letter is still extant In which with a modest yet vigorous stile, Bonif. Ep. becoming an Apostolic Spirit they signified to h●m, that public fame having informed them that he had all his life abstained from Marriage: which if he had done out of the Love and fear of God and for chastity's sake, they should have much rejoiced in it: But they were told that he refused to take a lawful wife, and polluted himself in adulteries and unlawful lusts, not abstaining even from devout Virgins the Spouses of our Lord: a sin so horrible, that it is by God esteemed equal to Heathenish Idolatry. Yea the ancient Pagan Saxons did so abhor adultery that if any woman, though unmarried were found guilty of it, they would compel her with her own hands to hang herself, & after her death they would consume body with fire, and hang him who had corrupted her, over her smoking ashes. Or else they would cause a multitude of women to drive her out of their town with whips, cutting all her garment away to her waist, and lancing her body with knives: and thus she would be entertained by the women of the next village, A. D. 746. who would use the like rigour towards her till they dispatched her of her Life Now if Heathens have such a zeal for Matrimonial Chastity, how jealous will our Lord be of his Spouses contracted to him by Vow, and how infinitely more heavy will the punishment be which he will inflict on their Sacrilegious corrupters! 3. They adjured him moreover to consider that God's fury will more fiercely be inflamed against Kings who are guilty of unlawful lusts, because probably their subjects will imitate them: by which means the whole Nation, like Sodom, will become polluted, and thereby leave a posterity effeminated by lusts, despised both by God and men, and regardless even of their Faith. An example whereof might be seen in the Nations in Spain, Province and Burgundy, which giving themselves to filthy luxury were forsaken by God, who justly suffered the Saracens to come upon them and overcome them, so that now they have lost all knowledge of God and their Holy Faith. 4. Hereto they added another great Crime which public fame made him guilty of, which was breaking the Privileges of Churches and Monasteries, and invading their revenues: ●n which abominable sin he was followed by his Nobles, who set no bounds to their rapine and cruelty to ecclesiastics and Monks, depriving them of their subsistence, and bringing them into servitude. They therefore earnestly besought him to consider that among all the Saxon Kings since the Conversion of that Island, not any had been guilty ●f such Sacrilegious cruelty and unbounded lusts, except only two, Osred King of the Northumber's, and Ceolred his predecessor in the Kingdom of the Mercian●: And how horrible their deaths were, he could not be ignorant: particularly of this latter, whom the Devil visibly hurried away to hell in the midst of his jollity and banqueting, 5. Therefore with humble and Fatherly prayers they besought him not to despise their counsel: but freely and speedily to amend those grievous offences against God: considering how short this present life is, how momentany the delectation of the filthy flesh, and how ignominious it is for a Prince after a short life to leave behind him a perpetual example of sin to posterity, etc. 6. This Letter being written they did not send immediately to King Ethelbald, but prudently considering that reproofs or counsels which arrive unseasonably to persons of high estate, seldom produce any good effects, Bonif. Ep. 10. but rather harden them the more: Therefore they enclosed it in another directed to a certain Prest named Heresfrid, to whom the King would more willingly hearken, than any other, and who likewise out of fear to God, would not fear boldly to admonish the King. Him therefore they desired to present it to King Ethelbald, when he saw a fitting opportunity. 7. At the same time likewise Saint Boniface wrote another Epistle to Egbert the learned Archbishop of York, ●b●d. Ep. 8. in which he acquainted him, that having received command from the Apostolic See that in what Nation soever he saw or understood that errors were sowed among the people, o● the Ecclesiastical Rules depraved by ill practices and customs, that he with the Popes own authority should endeavour to invite and reduce into the right any Transgressors who soever they were. In obedience to which command he together with eight other Bishops of the English Nation assembled in a Synod at Mentz, had sent an humble admonitory Letter to Ethelbald King of the Mercians which they had given order should be first shewe● to him, that he might correct in it any thing which he did not approve, and add thereto what in prudence he should think meet. Withal desiring him that if in his Province of the Northumber's any such poisonous root of wickedness was springing, he should speedily pluck it up. He requested him likewise to sen● him some Treatises of Beda, who of late brightly shone with divine Light and Grace in that Province. Telling him also that among other small presents he had sent him the Copies of certain Epistles of Saint Gregory, which he believed had never before ●ome into Britain, and if he pleased, would afterwards send him more: Because he had at his being at Rome copied out of the Pope's Archives a multitude of such Writings. Bedsides all this he with much seriousness entreats him that he would be his Counsellor and helper in enquiring and finding out the Ecclesiastical Rules of the judgements of God, etc. 8 What was the success of the foresaid Letter of Saint Boniface to King Ethelbald, B●ron. hic. it is not known, saith Baronius. But not any Historian hath declared that by these admonitions he any th●ng amended his life. However certain it is that two years after this (he should have said twelve) he ended his life very unhappily: For thus we read in the Epitome of the English History: In the year of our Redeemer seven hundred fifty seven Edilbald King of the Mercians was by night miserably murdered by his Guards. Thus writes Baronius. Notwithstanding though none of our Historians expressly mention the amendment of this King, yet we shall show probable grounds of it, by● declaring his joining with Cuthbert Archbishop of Canterbury in restoring the privileges of the Church and Ecclesiastical Discipline▪ etc. and we may reasonably judge that this Epistle had a great influence into such a good change. XVIIII. C. XVIII. CHAP. 1.2. etc. S. Boniface by the Donation of Caroleman builds the famous Monastery of Falda in Germany. 4.5.6. Successions of Bishops in England, etc. 1. SAint Boniface having established for himself and his successors a fixed Metropolitan See at Mentz in Germany, was desirous to find for himself a place of quiet retirement in which he might unbend his mind, and recollect it from Pastoral solicitudes and conversation, whensoever his affairs would permit. For which purpose a certain Seat in the Solitude of Bu●honia near the River Fulda seemed to him very convenient and agreeable, that there interrupting a while the tumultuous businesses of Martha, he m●ght at fit seasons embrace the best part and employment of Mary, to sit at our Lord's fee●, and in quiet contemplation attend to what our Lord would say unto his soul. 2. But because a Seat to agreeable belonged to the right & jurisdiction of others, A. D. 746. he was compelled to have recourse to Caroloman by Petition, to have that place charitably bestowed on him. Which petition of his was not in vain: For as Baronius from the Author of S. Boniface his Life declares, Ap. Bar▪ hîc. Caroloman having read this Petition was much pleased with it, and having called together all his Nobles, he made known to them the Holy Bishop's request; and with their consent in their presence he made a surrendry of the place to him, saying, Whatsoever therein belongs to me, from this hour I transferr it to God, insomuch as all the land which on all sides lies about it for the space of three miles is to be assigned to his service. Having made this Assignment, he sent Messengers to all the Nobles in the Territory of Grapheld earnestly desiring them, that whosoever had any interest in any part of the land situated within the foresaid limits, they would freely, bestow it upon God, to be the Seat of a Monastery which S. Boniface had a desire to build. This Request of the Prince being made known to those Noble men, they unanimously and with all devotion gave up all their right to God, to S. Boniface and the Venerable Abbot Sturmis. And to the end the said Assignment and Delivery might remain firm to posterity, Caroloman, who was the principal Benefactor, commanded a Charter to be made in good form, to which he put his Seal. Mir. in Fast. Belg. 5. jun. 3. Thus in the year of our Lord's Incarnation seven hundred forty six the famous Monastery of Fulda, saith Miraeus, by the free donation of Caroloman and Pipin Princes and sons of Duke Charles Martel was erected, or at least the foundations of it were laid. In which, assoon as it was perfected, A. D. 747. Sturmius having congregated a certain number of Monks was constituted Abbot. This Noble Monastery proved in after times a source of innumerable blessings to the whole country of Germany. 4. The same year in Britain, Inguald Bishop of London dying, there succeeded him Egwolf, known only by his name to posterity, and by his subscription to a Synod the year following assembled by Cuthbert Archbishop of Canterbury. 5 In the Kingdom likewise of the East-Angles both the Bishoprics of Dumwich and Helmham being vacant by the deaths of Cuthwin and Ethelfrid, there was substituted in their rooms one only Bishop to administer both the Sees. His name was Herdulf, who subscribed likewise to the same synod as Bishop of Dumwich and Helmham. Yet true it is, that this does not agree with the order of Bishops of those Sees found in William of Malmsbury, who assigns two Bishops succeeding at this time in the foresaid Sees, namely Lamfert and Albrith. But concerning these two, we shall treat, and of their succession many years after this. 6 At this time also the Kingdom of the East-Saxons was deprived of their King Selved by a violent death, after he had reigned twenty eight years. All that we can find concerning it is this short account given by Henry of Huntingdon, Huntingd. l. 4 King Selved, saith he, this year was taken out of this Life for ancient Writers affirm that he was slain at this time: but how or by whom he was slain, they say nothing at all. XIX. CHAP. XIX. CH. 1.2. etc. A third Synod at Clovesho in Kent for reforming abuses: and the Decrees of it. 1. THE year of Grace seven hundred forty seven brought much good and spiritual profit to the English-Saxon Churches in Britain, A. D. 747. by the happy reformation of Ecclesiastical Discipline made in a famous Synod a third time assembled at Clovesho by Cuthbert Archbishop of Canterbury. Which place seated in Kent, is at this time called Cliff, by reason of a high mountain or cliff (anciently named Clivas) and a sm●ll territory interjacent between the Rivers Thames and Medway called 〈◊〉 from which two names arose the word Clivetho, or Clovesho. 2. The cause of assembling this Synod was the miserable decay of piety, and Order through the whole Kingdom, suggested to Archbishop Cu●hbert by Saint Boniface in an Epistle sent him five years before, as hath been declared. For rectifing which disorders the Archbishop seriously treated with Ethelbald King of the Mercians, to whom the Kings of Kent were subject and tributary, desiring that himself would assist in Reformation of the Church by a Synod to which he would please to afford his own presence. This being obtained, the Synod was called, in which twelve Bishop were present, all of them contained within the Province of Canterbury, for of the other Province of York, not one appeared. And besides them, King Ethelbald with his Princes and Nobles was assistant. 3. The Acts and Decrees of this Synod have out of a very ancient Manuscript in Saxon letters, Spelm. tom. 1. the Council. been faithfully extracted by Sir H Spelman. In the Preface where of is expressed the general design and motive of the present Meeting to have been, that with good advice order might be taken for restoring Unity in the Church, concord among one another and Reformation of the State of Religion. After which Cuthbert Archbishop of Canterbury presiding in it caused to be read two Writings of Pope Zacharias translated into English in which were contained Prescriptions for reforming abuses, regarding persons of all degrees and conditions, with terrible denunciations against the disobedient. The reading of which caused great thoughtfullnes in the minds of the Bishops, who began mutually to exhort one another by rectifying of their own lives to afford good example to the rest of the Clergy and Seculars of the kingdom: and that they should set before their eyes the Homilies of the Holy Pope S. Gregory and Canonical Decrees of the Fathers, as a fit Rule by which they might reform themselves. 4. Then followed several special Canons, one and thirty in number, written in an abstruse stile, which argues the Antiquity of them. The Reader may at large peruse them in Sir H. spelman's first volume of our ancient Saxons Councils: It will suffice in this place briefly to set down the sense of each in order, as followeth: 5. It was ordained therefore. 1. That Bishops should be careful to show themselves by the sanctity of their lives good examples to others, and to exercise their Pastoral Offices according to the Canons of the Church. 2. That they should preserve the Unity of Peace among one another. 3. That every year they should visit their Diocese. 4. That they should take care that Abbots and Abbesses govern their Monasteries Regularly. 5. That since at this time Monasteries by the avarice and Tyranny of Great men were miserably oppressed and depraved, yet Bishops should at least take care that the poor Monks should not want the Ministry of a Priest, for the necessity of their souls. 6. That no Monks should be exalted to priesthood till after due trial of their virtue and capacity. 7. That Bishops take order that in Monasteries there should be Schools for the training up the young Religious in the love of Sacred knowledge, to the end they might become afterwards profitable to the Church. 8. That Priests should always be mindful of their Office and vocation to attend to the Altar in celebrating Masses to Reading, Prayer, etc. 9 That they should be diligent in preaching and baptising according to the lawful Rites of the Church. 10. That they should be studious to understand aright the Creed, Pater noster, and the Holy Mysterious words in the celebration of Mass: and that they should interpret them to the people, and explain them in the English tongue. 11. That they should all agree in the manner and order of baptising, Teaching, etc. 12. That they should sing in the Church with modesty, and if they were unskilful, they should content themselves with reading. 13. That they should celebrate the Office of the Church uniformly, and in like manner solemnize the Feasts of the Church 14. That our Lords day should be celebrated by all, and that the people should be obliged to repair to Church, etc. 15. That seven Canonical Hours should be observed uniformly both in Churches and Monasteries. 16 That Litanies and R●gations should be performed by all the people uniformly according to the Rite of the Roman Church on the seaventeenth before the Calends of May, and three days before our Lord's Ascension▪ with celebration of Masses and Fasting till three in the after noon, without admixing vanities plays, running of horses, feast, etc. 17 That the Feasts of S. Gregory Pope, and of S. Augustin sent by him the Apostle of the Kingdom should be solemnly celebrated 18 That the Times of Fasting in the fourth, sea venth and tenth month according to the Roman Rite be neglected by none: and that the people be admonished before those times come. 19 That Religious men and women observe their Regular Instituts modestly, and abstain from vanity in apparel. 20. That Bishops take care that Monasteries, especially o● women, be places of silence and devotion: and that the entrance into them of Poets▪ Musicians, vain jesters, drinkers and feasters be utterly forbidden: since great scandals and suspicion arise from such. 21. That all ecclesiastics and Monks fly particularly the Sin of Drunkenness. 22. That such likewise live in a fit preparation for the Holy Communion: and that when occasion is they confess their sins etc. 12 That Lay persons also, young and old dispose themselves so as to be fit to receive the same Holy Sacrament. 24. That Seculars be not admitted to Religious Profession, till after fit examination and probation. 25. That after every Synod Bishops promulgate to their Clergy the Decrees there made. 26. That the people be exhorted to Almsgiving by which their sins may be redeemed: but withal that they be taught not so to trust in their Alms, as from thence to take a licence to sin. 27. That in the Holy exercise of Psalmody, A. D. 748. whether in the Latin or Saxon tongue, men be careful to join their hearts to their voices: And that those who do not understand the Office in Latin, should however be careful to have their minds and affections fixed upon God and Spiritual things. 28. That Monasteries be not burdened with a greater multitude than they can maintain: That Superiors do not over-presse their Religious with labour: and that both Men and women Religious abstain from secular vanity and fashions in apparel. 9 That Monks and Nuns be not permitted to inhabit among Seculars. 30. That since there is a suspicion entered into the minds of Kings and Princes, that ecclesiastics, Bishops and Priests do not bear them inward affection, nor wish their prosperity, but rather the contrary: The said ecclesiastics in this Synod do prot●st that such suspicion is without ground; and i● it were just, they should be guilty o● sins not only contrary to their sublime Profession, but even to the common Duty of Christians To sh●w therefore that they w●re free from a vice so detestable, it was ordained, T●at all ecclesiastics and Monks in every Canonical Hour should incessantly implore the Divine ●lemency for the safety of their Kings, Dukes, Nobles and all Christian people, as ●ell as for themselves. 31. That●●ey ●●ey be all unanimons in Faith, Hope and Charity both to God and one another: and diligent in Pra●ing both for the Living and the Dead, celebrating often the Propitiatory Sacrifices for their repose etc. 6. To this effect were the Canons of this worthy Synod. After the conclusion whereo● Cuthbe●t the Archbishop of Canterbury sent a Copy of all the Acts and Decrees by his Deacon K●nebert to Saint Boniface: thereby showing him that he had not been unmindful of his admonitions, nor of the Precepts of Pope Zacharias. And it is not to be doubted but now King Ethelbald renewed th●t respect to God's Church, which he showed so worthily in his younger years: a further proof whereof he gave two years after this, in restoring the Privileges and immunities thereof, which had by himself and others been so much infringed. XX. CHAP. A D. 749 XX. CH. 1. Succession of Kings in Kent. 2. Kenred a hopeful Prince of the Westsaxons, unhappily slain. 3. The Monastery of Bredon in Worcestershire, founded. 4 5 etc. Of Samson a naughty Scottish Priest. 1. THE year following Edilbert King of Kent and eldest son of Withered, A. D. 749. after a reign of three and twenty years, dying without issue, his Brother Edbert succeeded him. Some of our Historians account Edbert the elder Brother, and affirm that he dying this year, Edilbert the next succeeded The Error on which side soever it lies, is not much material. And indeed these Prince's o● Kent to whom the Titles o● King are given, w●re so obscure, that no wonder, both their names and actions should be delivered to posterity uncertainly. In the late S●nod at Clove●● in Kent, among the subscriptions none 〈◊〉 named as King▪ but Ethelbald King o● the Mercians, to whom these Princes were tributary, and therefore those three Brothers, Edilbert, Edbert and Al●c, who reigned successively in Kent, are to be esteemed ●s reckoned under the Titles of Princes and D●●es, Subscribers to the said Synod. As touching the Prince who now died, all that is recorded of him, is that he bestowed on the Monastery of Religious V●rgins at Men●rey in the ●sle of Thanet certain lands, as Harpsfeild declares. 2. The same year, which was the ninth of the Reign of Cuthred King of the Westsaxons, saith Huntingdon, his Son Kenric was slain a Prince of wonderful hopes: tender in years, but vigorous and ●eirce in combats, and joyful to find any occasion to exercise his valour. This young Prince in a certain expedition being too eager in pursuing his good success, through immoderate heat discontented his own soldiers, and in a ●edition raised by them was slain. 3. To thi● year is referred the new erection of a Church and Monastery at a Town called Bredon, in the Province of Worcester by a certain Noble man of the Mercian kingdom called Eanulf▪ Concerning which Camden thus writes: Camd. in Worcest. At the root of the said Hills is seated a Town called Bredon where was a Monastery founded: Concerning which we read this passage in a Charter made by Offa, who was afterwards King of the Mercians, I Offa King of the Mercians do give land containing thirty five acres of tributaries to the Monastery named Breodun in the Province of the Wiccians (Worcestershire) to the Church of S. Peter Prince of the Apostles built there, A. D. 748. which my Grandfather Eanulf founded to the praise and glory of God who lives for ever. This devout Charity of Eanulf Almighty God rewarded by exalting to the throne of the Mercian Kingdom his grandchild Offa, who held it illustriously the space of nine and thirty years, as shall hereafter be declared. 4. This is all which occured memorable in Britain this year. Passing therefore over into Germany, we shall find there the whole care of the late planted Church to lie in a manner upon Saint Boniface alone. Who being much disquieted with false Teachers pretending to be Priests, and spreading pernicious errors touching the Sacraments of the Church, his best remedy was to consult the See Apostolic: for which purpose he sent this year Burchard Bishop of Wirtzburg to Rome with Letters to acquaint Pope Zacharias with the impediments which he met with in propagating the Faith. Ap. Bonif. Ep. 140. 5. What those special impediments were, does appear by the Pope's Answer: In which we find that great numbers of false Priests who never had been ordained by Bishops, and confounding all Ecclesiastical order, refused to be subject to Bishops, against whom they armed popular tumults, making separated Congregations, in which they taught doctrines contrary to Catholic Faith, not requiring before Baptism an abrenunciation of Satan, and refusing to sign with the Cross, yea not so much as instructing such as were baptised in the Faith of the Blessed Trinity. 6. And among such Ministers of Satan a principal one was a certain Scott, named Samson, who also had the impudence to teach that without the Mystical invocation of the Blessed Trinity, yea without any baptism at all, a man might become a good Catholic Christian only by the imposition of the hands of a Bishop. 7. Now to prevent any further contagion by such guileful seditious Ministers, the Pope advised S. Boniface to collect a Synod, and there not only depose them, but likewise shut them up in Monasteries, there to do Penance to the end of their lives. For which purpose he should require the assistance of the Noble Dukes and Potentats of France And particularly as touching that naughty Scottish Priest (Nequissimum virum) Samson, he required him not to content himself with only deposing him▪ but that he should also excommunicate and expel him out of the Church. XXI. CHAP. A. D. 749. XXI. CH 1.2. A Noble Charter confirming the Privileges of the Church, by Ethelbald King of the Mercians. 3.4. etc. A famous Miracle in Germany by the Intercession of S. Swibert. 1. IN the year of Grace seven hundred forty nine Ethelbald King of the Mercians touched with a remorse for his Sins, A. D. 749. made worthy satisfaction to the Church for his forme● Sacrileges, by publishing a Noble Charter to confirm its immunity. Which Charter may be read in Sir H. Spelman, thus inscribed by him: Spelm. de Council. The Privilege of Ethelbald King of the Mercians, granted to Monasteries and Churches. In which being mindful of the reprehension given him by S. Boniface in an Epistle fore mentioned, and repenting his former Life, he made all the Monasteries and Churches of his kingdom free from all taxes, labours, burdens, gifts, etc. And at the end of it is signified, that the said Charter was signed by several Bishops and Noblemen in the three and thirtieth year of the said Kings reign, at a famous place called Godmundsleech: Which place is at this day called Godmunchester, and it is seated in the Province of the Icens (or Huntingdon shire.) 2 At the same time died Ethelwold King of the East-Angles, called by some Elfwald, by others Ethelred: to whom succeeded his his son Ethelbert, or as some Writers: name him, Albert: who was born to him by his Queme Leosruna. Concerning whose admirable virtues & Sanctity we shall treat at large when we come to his Marriage and death, or more truly his Martyrdom immediately attending it. 3. Here we ought not to omit an illustrious testimony which God was pleased this year in Germany to give to the Sanctity of our glorious Saint and Apostle of the Germans Saint Swibert. It is faithfully related in an Epistle sent by Saint Ludger Bishop of Munster to Rixfrid Bishop of Maestricht, in which Epistle a large description is made of the affairs of the Authors own tim● touching the Apostasy of the Frisons. But that which concerns the glory of S● Swibert, is there thus related: 4. It happened in the year of our Lord seven hundred forty nine that the illustrious Prince Pippin after a glorious Victory obtained against the Saxons and Westphalians, Ap. Sur. in Append. a●d vit. S Svv●b. Mars. i hastened his return to Colen with his wearied Army. But the Westphalians, though utterly routed by the triumphant sword of this Noble Prince, had such indignation to be under the dominion of Christians, that without delay they gathered a new powerful Army, and marching by paths unhaunted and more compendious they got before the Prince's army near to the town of Werda, A. D. 750. where they cunningly laid ambuscades with a resolution furiously to rush upon him in his march. 5. When this came to the Knowledge of Pippin by the relation of his Scouts, he was some thing troubled by reason his Army was much diminished, and had in it many wounded unserviceable men: Notwithstanding calling to mind the many great Miracles which by the intercession of Saint Swibert, whose body lay there at Werda, had been performed, and having a firm confidence in God, he lighted from his horse, and prostrating himself on the ground, he with great devotion implored the help and Patronage of that most holy Bishop, withal vowing to God and Saint Swibert, that if by his intercession and merits he might obtain a Victory over the Pagans, and bring his Christian Army safe home, he would in a solemn Procession attended by all his Nobles with great devotion make a Pilgrimage to his shrine at Werda. 6. This Prayer was no sooner made, but immediately a wonderful light shone over the Christian Army, which not only dazzled, but quite blinded the Pagans, insomuch as in a terrible fright lest the God of the Christians should from heaven consume them, they dispatched away to Prince Pipin two of their chiefest Princes to beg peace▪ and make profession of subjection to him: Who withal constantly related to him what they had seen, and how much they were amazed at it. 7. Assoon as the Prince heard this, being assured that so great a delivery came by the intercession of S. Swibert, with great joy he adored and gave thanks to God: and having received from the Pagan's hostages for performance of conditions, he attended by his whole army entered in an humble manner into Werda: and there both himself and his Nobles putting off their shoes he visited the Shrine of S. Swibert, and there offered Royal Gifts to Almighty God and S. Swibert, for that without any effusion of blood he had got the upper hand of his perfidious enemies. And from that time he chose S. Swibert for his special Patron and Protector. Niether did his piety rest there, but a few years after this he treated solemnly with the Pope for his Canonization. XXII. CHANGED XXII. CHAP. 1.2. etc. Of. S. Richard an English King: the Father of S. Winebald, etc. He dies at Lucca. 5. The death of S. Tecla an English woman, and Abb●sse in Germany. 8. Of S. German an English Missioner in Germany: and Martyr. A. D. 750. 1. THE year of Grace seven hundred and fi●ty is consigned by several Writers to the death of an English King called Richard, memorable to posterity for his Sanctity: A brief of whose life is represented in an Epitaph to this day extant in a Church of the City of Lucca in Italy, where he died and was interred, the tenor whereof is as followeth: 2. The sister of King Offo was Mother to S. Richard. This King S. Richard was King of England, Ap. Baron. hic. a voluntary exile from his country, a despiser of the world, a contemner of himself. He was Father to the two holy Brethren S. Willebald and S. Winibald, and of their Sister S. Walburgis a Religious Virgin. He made an exchange of an earthly kingdom for an heavenly: He quitted a King's Crown for a life-eternall. He put off his Royal Purple, to take a mean habit: he forsook a Royal throne, and visited the shrines of the Saints: He laid by his Sceptre, and took a Pilgrim's staff. He left his daughter S. Walburga in his kingdom, and went into a foreign country with his Sons. Them also he left with S. Boniface the glorious Martyr, the● Archbishop of Mentz a man of wonderful sanctity, and born in his own kingdom England. Th● same holy King extended the bounds of his banish●ment further, and visitted the shrines of the Holy Apostles beyond the Alps: and afterwards retired himself into other uninhabited places to the end he might more freely there attend to God. At length after a long continued exile, after many internal combats, after frequent and painful sufferings by hunger, thirst and cold, all his conflicts ended in the Province of Italy and City of Lucca there he received his rewards, thence his soul was received into heaven: and his Sacred members were placed near the Body of S. Frigidianus in a Church dedicated to his honour▪ where his glor● shines abroad by many miracles. His Festivity 〈◊〉 solemnised on the seaventh day before the Ides of February. 3. The observations made by the illustrious Cardinal Baronius in his Annals this year upon this Inscription, particularly to disprove the Title of King of the English attributed to S. Richard, do not seem to me concluding. For though it be true that his name is not found in the Catalogue of the Saxon or English Kings that is no sufficient proof against him: Since we read very many examples or the like: Bedl. 3. c. 23 & l. 4. c. 23 So in S. Beda mentioned is made of Edilward son of Oswald, King of the Dyer's likewise of Elbuin: and of Osri King of the Wiccians▪ And Cissa in his Charter in Harpsfeild calls himself King of the Westsaxons. Harpsf. saec. ●●. c. 9 Bonif. Ep. 49 S. Boniface also mentions S●g●●ald King of the same Province and Ina, a King called Balred: Lastly in the Life of S. Botulph we read of one Ethelmun● King of the South-Saxons, yet not the name of any of these appear in the Catalogues o● the Kings of those several Kingdoms. And whereas he affirms that Philip of Eyslat a German is the first Author who gives the Title of King to S. Richard, it is a mistake▪ For Wolfhard an Author much more ancient, Wolfard. in vit. S. Walburgae. who lived in the next Century to this, and with great fidelity wrote the Life of Saint Walburga, affords him the same Title; stuart. in Not. 3. ibib. and Stuartius in his Notes upon the same Life affirms, that all Authors almost with one consent make him a King of England, Senart. in Not. 3. ib. insomuch as none in his sound wits will deny it. And indeed hereto agree the Roman martyrologue, Martyrolog. Rom. 7. Febr. Gre●s. ad vit. vit. S. Wil●baldi. Philip Bishop of Eystat, Trithemius, Molanus, Yepes, Gualther and very many others. Yea Gretser in his observations on the Life of Saint Wilibald son to this Saint Richard proves by many arguments the same, as from common Tradition, from ordinary Images of him, from several Missals, Breviaries and Authors. Notwithstanding, that he did not actually, at least not long, enjoy this Title and power, may be granted. Now the right which he had thereto may be showed out of our Ancient Monuments. Vid. l. 18 c. 18. 4. For we have before declared how Lothere King of Kent succeeded to his Brother Egbert, to the prejudice of his Brother's son Edric. And after eleven years' reign being dispossessed and slain, his son was also debarred the Succession, & never mounted the Throne. Now this Prince Richard according to the opinion of some Writers, and particularly of the learned Annalist, R.F. Alford was that disinherited son of Lothere, who content with the security and sweetness of a private Life, never sought nor desired sovereignty though justly due to him. 5. But more probable it is, that this Richard was a King of the Westsaxons immediately after King Ina. For though Ethelard be the the only King named his Successor: Yet Saint Beda says expressly, that King Ina left his Kingdom to several young Princes, among whom this S. Richard probably was one. This is confirmed by what we read in the life of this Prince, Vit. S. Richardi ap. Capgr. that he recommended his children Winnebald and Willebald to S. Boniface, because he was of his kingdom: Now it is certain that S. Boniface was born at Kirton near Exeter in the Kingdom of the Westsaxons. But Ethelard being a Prince of high spirits seems to have excluded the rest: and S. Richard, whose ambition lay another and better way, was willing to employ his thoughts and endeavours in pursuing the hopes of an Eternal Kingdom, to be obtained by peaceableness and neglect of temporal Glory. 6. And God was pleased to reward this his love with a far greater Blessing, in giving him three children worthy of eternal memory, S. Willibald, S. Winibald and S. Walburga. These three children in the year of Grace seven hundred twenty five were sent by their Father to S. Boniface in Germany because he was born in his kingdom, as the Author of S, Richard's Life writes, twenty years before the said S. Boniface was Archbishop of Mentz neither did their Father accompany them at that time, as the Author of the Inscription mistaking writes: But several years after followed them thither, out of a desire to enjoy their happy conversation, and end his Life in the society of so many Saints. Notwithstanding out of a Motive of Devotion very fashionable in that age, he undertook a Pilgrimage in a mean habit to visit the Shrines of the Blessed Apostles at Rome: After which in his return this year through Etruria, or Tuscany, God was pleased in the City of Lucca to put an end to his journey, and restore to him with advantage a heavenly Crown. And we are obliged to that Noble City for preserving his Memory in so Noble a Monument. Martyrolog. Rom. 7. Febr. His name is both in the Roman and English martyrologue recited among the Saints on the seaventh of February: Where likewise he is styled S. Richard King of the English: because perhaps he had a right, though never any possession of the Kingdom. 7. The same year died the Holy Virgin Tecla Abbess of the Monastery of Kirzengen at Ochnafort in Germany, for so do the Centuriators of Magdeburg style the place And write concerning her and her holy companions in this manner: Magdeb. Cent. 9 fol. 342. This age or Century likewise had women famous for their learning: some of which Boniface sent for out of England into Germany to preach the Gospel; namely Chunit●ude, Tecla, Lioba Waldoburga, Chunilda, and Beragytha. We do indeed acknowledge that these Holy Virgins were sent for out of England into Germany: but not to be Preachers: It is no Catholic custom to make women overseers and disposers of Ecclesiastical matters: The end for which they were invited out of England was indeed to teach Germane Virgins the Instituts of a Religious Conversation. As touching S. Tecla in particular, she had her devout education in the Monastery of Winborn: wherein she proffited so well that S. Boniface thought her fit to teach others what she had so well learned, and to govern others, having been so perfect in Obedience herself. This Office after she had piously and diligently exercised fifteen years, she was called to the embraces of her heavenly Bridegroom, on the fifteenth day of October: on which day she is commemorated among the Saints in the Roman martyrologue. Martyr. Rom. 15. Octob. 8. Our martyrologue likewise mentions a certain English man a Bishop called German, who went over Sea to preach the Gospel to the Brabanters and Frisons. Which Office having performed in an Apostolic manner, he received an Apostolic reward, which was a Crown of Martyrdom this year▪ Ros●eyd●s a learned jesuit mentions him in the Calendar on the second of May. Whether this were a person distinct from him who was Brother to S. Ediltrudis, is uncertain: Concerning whom William of Malmsbury makes mention, Malm●b. de Pont. l. 2. f. 240. saying, In the Church of S. Edmundsbury these lie the Bodies of two Saints, German and Botulf: whose Gests I cannot find in the Antiquities of that Church, nor any where else. Only this I find of them, that the former was Brother to Saint Etheldritha, and the second a Bishop. XXIII. C. XXIII. CHAP. 1.2. Edilhun a Valiane Consul rebels against the King of the West Saxons: and is subdued. 3.4. The King of the Northumber's persecutes a holy Bishop. Huntingd. l 4 f 341. W●gorn. h●c. 1. THE same year there were commotions both in the Western and Northern Provinces of our Island. For in the Westsaxons Kingdom, as Huntingdon relates, Cuthred in the eleaventh year of his Reign fought a furious combat against Edelhun a Noble man (Consulem) of a most bold courage: Who raising a sedition against his Lord, and both their Armies meeting in the field, though Edilhun was far inferior to the King in number of soldiers, yet he maintained the combat a long time with admirable courage, for his single valour supplied the place of many bands of soldiers. And when the victory was ready to declare itself for him, an unfortunat wound piercing his body made the King's just cause to triumph over his perjury and infidelity. 2. Edelhun with the blood issuing out of this wound expelled likewise Pride and contumacy out of his heart. So that voluntarily submitting himself to his King, and repenting his rebellious Treason, he not only found pardon, but was admitted into his Lord's favour and friendship. 3. But in the Kingdom of the Northumbe●s we find a virtuous King persecuting a worthy Bishop and another innocent person: and what the offence or provocation was, not any of our Historians mention. The Story is thus briefly touched by Matthew of Westminster and Hoveden: Westmon. hic Hoved. hic. Godw. in Dunelm. Eadbert (or Egbert) King of the Northumber's took Renulphus Bishop of Lindesfarn Prisoner, and lead him Captive into the City called Bebba, where he was cast into chains, & in that state remained a long time. Likewise he commanded the Church of S. Peter in Lindesfarn to be besieged. The motive of which siege is further declared by the same Hoveden, Hoved. ib. saying, Offo the son of Alfred, an innocent young man was compelled for avoiding the fury of King Eadbert to seek sanctuary at the Relics of the Holy Bishop S. Cuthbert, where he remained till being almost starved to death by famine, he was without arms taken out from thence. As touching the City where the said Bishop was so straight imprisoned, and which in this Narration is called Bebba, it is seated in the Province of Northumberland near the Isle of Farne, and is at this day called Bamborow: 4 Now though we find expressed in no Historian the cause of the King's displeasure against the said Bishop, yet we may perhaps probably collect it from other actions of the same King performed this year. To which purpose the Authaur of the Epitome at the end of S. Beda's History relates how King Eadbert this same year by force annexed to his Dominions the territory of Cyel, A. D. 751 Ep. past. Bed Hist. with other regions. Now this Territory at this day called Keile or coile was possessed by the Scots: and was seated at the Frith of Cluid (Glottae aestuarium:) where the City Alcuit, and the Castle now called Dunbritton lies. notwithstanding since the King of the Northumber's pretended to all the right which the Romans formerly enjoyed in those parts, which extended as far as the said Frith: King Eadbert might think he had just cause to recover it. Now it is probable that the pious Bishop Renulf opposed the King's ambition and avarice, and so incurred his displeasure. XXIV. CHAP. XXIV. C. 1.2. etc. Pope Zacharias resolves several Doubts of S. Boniface, etc. 1. THE following year nothing occurrs to furnish our History either in the Ecclesiastical or Civil state of Britain, A. D. 751. but only the death of two Bishops in the Kingdom of the M●rcians: of Witta Bishop of Lichfe●ld, to whom succeeded Hemel: And of Alwy Bishop of the Lindesfari, whose place was supplied by Aldulf. 2. But in Germany S. Boniface affords sufficient matter. Bonif. Ep 141. For he this year sent Lul or Lullo in a message to Pope Zacharias, to desire of him a resolution of certain difficulties occurring in his Province: and also a confirmation and Privileges to his archiepiscopal See of Mentz, and his new founded Monastery of Fulda. 3. As touching the Doubts proposed to the said Pope, Ap Bonif. Ep 14●. the Resolution of them is found in his Answer: where he tells him. 1. That he could not condemn him for refusing to communicate with the French Bishops, who refused to keep the Promises made by them. 2. That Christians ought to abstain from eating the flesh of Choughs, Crows, Storks, and much more of wild horses. 3. That the Roman Rite was, upon Maundy Thursday after the making of Chrism, to cause three Lamps to be lighted, capacious enough to burn three days: & that upon Saturday the Vigil of Easter other Lamps to be lighted from thence for the ceremony of blessing the Font. As for the making use of fires taken from burning glasses, they had no such Tradition at Rome. 4. Concerning such as had the falling-sickness, if it came from their birth, they were not to be admitted into the Church, for fear of infecting others: But the same rigour was not to be used to such as had it afterwards: those might be admitted to the Communion, yet so as that they must come when all others had communicated. 5. That there was no prohibition for Religious Virgins to wash one another's feet, A. D. 752. as well as men. 6. That it is more congruous not to admit to priesthood any till they be of good years and such as have a good testimony: and that the age prescribed by Canons is thirty years: Notwithstanding in case of want, and necessity, such may be taken as have passed five and twenty. 7. As touching the Question how long men are to stay from eating Lard after the beast is skilled, this was not found in Tradition: yet his counsel was not to eat of it till it had been dried well in smoke and then boiled: Yet in case any desired to eat it unboyld, let him at least abstain till after Easter. 8. That concerning the revenues of the Church, he need to make no scruple to require a shilling of every house (solidum de casa) and that would suffice. 9 That in case any had been received into the Clergy, who at their Ordination had concealed such Capital sins as they had formerly been guilty of, and such sins came afterward to be discovered: such were to be deprived and condemned to Pennance. 10. That in insupportable persecutions by Pagans, it is permitted to fly. 11. That Tribute might be exacted from the Slavi inhabiting in that country. 12. That by his Messenger Lul, he had sent him a Roll, signifying where, and how many Crosses are to be made in celebrating Mass. Ap. Baron. hic. 4. For as much as concerned the Privileges to be given to his archiepiscopal See of Mentz, he in a distinct Letter declared in this Form, By the Authority of the Blessed Apostle Saint Peter we do ordain that the foresaid Church of Mentz be for ever to thee and thy Successors erected and confirmed a Metropolitan Church, having under it these Cities, Tongres, Colen, Worms, Spire and Troy's (Trectis, or Trecas,) as likewise all the Nations of Germany which by thy preaching thou shalt convert to the Light of the Gospel. Ap. S●r. l. 2. c. 1●. 5. Lastly whereas Saint Boniface had signified to the said Pope that he had built a Monastery dedicated to the honour of our Saviour, in a forest of vast extent, in which he had placed Monks who lived under the Rule of Saint Benedict in great austerity, abstaining from flesh and wine, who had no servants, but contented themselves to live by their own labour: in which Monastery he purposed with the Pope's leave to retire himself some times to rest his old weary limbs, and after death to be buried: and consequently desired his Holiness to patronise it and endue it with convenient Privileges: Hereto the Pope condescended, subiecting the said Monastery immediately to the See Apostolic, forbidding any Bishop or others to exercise any authority in it, or so much as say Mass, unless invited by the Abbot: and confirming for ever all lands of which it was possessed at that time, or should accrue to it afterward. A. D. 752. 6. These were the last Letters which passed between Saint Boniface and Pope Zacharias, for he presently after dying, and Pope Steven the next year succeeding in his place: who held that See only three days, after whom another Pope of the same Name, and styled Steven the third, Ap. Bonif. Ep. 19 being consecrated, Saint Boniface wrote an Epistle to him professing his Duty and obedience▪ as he had done before for the space or thirty years to three Popes his Predecessors, and in conclusion he asked his pardon for the delay of sending that Letter, the cause whereof was his necessary occupation in repairing Churches, which to the number of thirty had been burnt by the malice and fury of Pagans. XXV. CHAP. XXV. CH. 1.2 The Bodies of Saint Kiliam, Saint Colman and S. Totnan translated by Saint Boniface. 3 4▪ etc. Their Gests: and Happy Martyrdom: and wonderful discovery of their Relics. 1. THE same year Saint Boniface with great devotion took up the Bodies of Saint Kilian formerly Bishop of Wirtzburg, Saint Colman a Priest, and Saint Totnan a Deacon, all which had come out of their Native country Ireland, to preach the Gospel in Germany, where they were blessed with the Crown of Martyrdom. Their Sacred Bodies, I say, Saint Boniface now took up, to expose them to the veneration of devout Christians, and afterward to bury them more honourably: a happy presage of the honour himself was shortly after to receive. 2. Now though ●heir Gests do not properly belong to our present History: Yet so much interest this piety of Saint Boniface gives us in them, that a brief account of their actions and Martyrdom will not be judged altogether impertinent here: which we will collect from a very ancient Anonymous Author in Surius. 3. Saint Kilian, Ap. S●r. 8. julij. saith he, was born of a Noble Stock in Ireland and from his childhood was brought up in learning: But shortly by Gods preventing Grace despising curious study, and worldly enticements, he retired himself into a Monastery where with great perfection he gave himself to Prayer and the observance of Regular Discipline. Such progress he made hereby in all piety and virtue, that he was esteemed worthy in due time to be promoted to the Degree of priesthood, and afterward to the Government of his Monastery. 4. The same of his Sanctity being far spread, and drawing very many to see and admire it, the Holy man fearing the tentation of vainglory, began to meditate how he might retire himself from the knowledge of friends, and withal the Spirit of Charity to the souls of others, inflaming, among so many others in this age, his heart likewise, he took with him certain companions, and passing over into Britain, he from thence sailed into France: and travelling through several Regions he entered into Germany as far as Wirtzburg▪ determining there to sow the precious seed of the Gospel. Which that he might do with better success, he went to Rome to demand from the See Apostolic, in which at that time Conon sat ●ope, a licence and power to preach to Pagans. And having obtained this together with Episcopal dignity, he returned ●o the same place in Germany. 5. At his going to Rome he had left Saint Gallas the famous Abbot, in Germany: and at his return he left Saint Columban in Italy: so that there remained to attend him only Saint Coloman a Priest, and Saint To●an Deacon. And being arrived at Wirtzburg 〈◊〉 found a new Duke there, called Gozbert. Now after he had spent some time in preaching the Gospel with great efficacy, the said Duke sent for him to appear before him, and demanded what New Doctrine that was which he taught. To whom the Holy Bishop freely revealed the Sum of Christian Doctrine touching the Blessed Trinity, the Incarnation of the Son of God, & other necessary Mysteries of our Religion. At that time the Duke, though convinced of the unconquerable truth of his Doctrine, yet deferred the acknowledging of it. But not long after seeing the Holy man's perseverance, he came privately to him to be more perfectly informed, and, forsaking the Idolatrous worship of Diana, who had been held in great veneration by him, he gave up his name to Christ, and on the next solemnity of Easter was baptised. Whose example was followed by great multituds of his Subjects in Franconia. 6. Now the said Duke had formerly taken to wife a Lady named Geilana, who had been married to his Brother and remained still a Pagan. The unlawfulness of which marriage the Holy Bishop delayed to discover to the Duke, fearing it might be a hindrance to his embracing the Faith. But when he saw him well established therein, he then told him sincerely that such a Marriage was forbidden by the Religion he professed. The Duke at the hearing of this was much afflicted and astonished for he loved his wife with great passion. Yet his answer was, That he resolved not prefer the love of any creature before God: But t●at at present preparing for an expedition against his enemies, he could not suddenly effect a business of so great importance: but at his return he would perform his duty. 7. But when these things came to the knowledge of the Duchess Geilana, her rage was horribly inflamed against the Men of God, and she meditated continually how to destroy them in her husband's absence, and so as that it might not come to the notice of any. Presently therefore by the Devil's suggestion she found two fit Ministers of her cruelty, who for a certain reward promised to satisfy her. At this time it happened on a certain night that Saint Kilian being not perfectly awaked f●om sleep, there appeared to him a certain man in glorious apparel, who said, Friend Kilian, arise, thy labours are almost at an end: there remains only one conflict more, and then thou thalt come home to me with victory. Having said this, he presently vanished out of his sight. And the Holy Bishop arising, called to him his two companions, knowing this to have been a divine Visitation, and said to them: My Brethren, Now let us watch, for our Lord is at hand, to knock at our door: Let us take heed he find us not unprepared. At midnight therefore as they were devoutly busy in prayer, the two bloody executiones entered the room: Whom assoon as the Holy Bishop saw, he said to them, Friends, Wherefore come you hither? Do you execute what you are commanded, and we will finish our course. Assoon as this was said, they were all three murdered, and buried in the same place: likewise into the same grave were cast their Books and Vestments, that no sign of their death might appear, but it should be thought that they were traveled to some other place. The abominable Duchess likewise made a Stable be built over the place where the Sacred Bodies had been buried, to prevent any sign of what had been done. 8. Shortly after the Duke returning, went to the house where he had left the Holy men: and not finding them, he enquired diligently whither they were gone: the Duchess told him, that they being at liberty without any restraint, were gone whither they thought good. With this answer the Duke was satisfied, and enquired no further. But not long after one of the Murderers was suddenly possessed by the Devil, and cried out with a loud voice, O Kilian, thou pursuest me terribly, I am consumed with fire: I see over my head a sword dropping with thy blood. Thus roaring out, and tearing his own flesh with his teeth, he from a temporal torment was carried to torments everlasting. The other likewise becoming raging-mad, cast himself on his own sword, and so in despair died. At last the execrable Duchess seeing these things, was seized on and terribly tormented by Devils, and with all her power cried out, I am justly tormented, for it was I who sent Murderers to destroy the Holy men. O Kilian, thou pursuest me terribly: O Koloman, thou burnest me: O Totnan, thou addest fuel to the fire. Thus raging and blaspheming, she was so horribly vexed, that the force of many men could scarce hold her: and in the end after intolerable torments, she went to the place of endless inconceivable torments. 9 After these things were passed, the general report is that the Duke Gozbert was murdered by his own servants, and his Son deprived of the Dukedom, yea and all his kindred and friends so persecuted by the inhabitants of the country, that they were scarce permitted to live in it. But the cause of all these disorders is not known, whether it was for their constancy in the true Faith, or some other Motive. 10. The Martyrdom of these holy Saints happened in the year of Grace six hundred eighty nine, Marty. Rom. 8. julij. three years after they returned from Rome. And their name is celebrated among God's Saints on the eighth of july. Their Bodies were discovered to a certain man called Atalongus by his young scholars, who by a Divine impulse cried out, that three Holy men were buried in such a place. For which Atalongus reprehending them, was struck with blindness, and miraculously recovered his sight, when the sacred Bodies were taken up From his relation Saint Boniface was informed of these things, who therefore caused them to be honourably removed to another place: And in respect to them procured the Town of Wirtzburg to be erected into an Episcopal See. XXVI. C. XXVI. CHAP. 1.2. Cuthred the West Saxon King frees himself from subjection to the Mercian. 6. Prince Caroloman becomes a Monk: and his Brother Pipin crowned King of France in the room of Childeric, who is deposed. 1. AT this time began the decadence of the Mercian Kingdom, and the advancement of that of the Westsaxons. Before this year the Mercian was both in largeness of dominion, riches and power incomparably surmounting any other in Britain, insomuch as except the Northumber's, all the other States, even that of the Westsaxons, were tributary to him. But God, whose Providence had ordained that the whole English-Saxon Nation in Britain should be reduced into one Monarchy under the West-Saxon race, inspired courage into Cuthred King of the Westsaxons, and a resolution by arms to ●ree himself from dependence on the Mercian Crown. Whereupon having composed all matters at home, and received into Grace the valiant Captain Edilhun, he assembled all the forces of his Kingdom against Ethelbald, who met him with an equal Army at a place called Beorsord, probably the same which his now called Bursord in Shropshire: where the preference between them was determined. Henry of Huntingdom beyond any other of our Historians relates most exactly the circumstances of this war: in this manner: 2. Cuthred King of the Westsaxons in the thirteenth year of his reign, Huntingd. hic not being able longer to support the imperious exactions and insolences of the Mercian King Ethelbald, raised an Army and boldly met him in the field at Beorford, choosing much rather to expose himself to death, then to suffer his liberty to be any longer restrained. He brought with him the valiant Captain Edilhun, whom he had lately received into grace, on whose courage and prudence he did so much rely, that he the more confidently undertook this war. On the other side Ethelbald, who styled himself King of Kings, came into the field attended w●●h a potent army composed, besides his own Mercians, of Kentish-men, East-Saxons and East-Angles. 3. Both these armies being ranged in Order, and marching directly towards one another, when they were almost ready to meet, the Courageous Edilhum who went in the front of the Westsaxons, carrying the King's Ensign, which was a golden Dragon, struck the Enemy's Standard bearer through the body: upon which the Westsaxons gave a great shout, and received great encouragement. Then the Armies met, and the battle began with incredible fury, and a thundering noise of clashing of arms, resounding of strokes, and crying out of wounded men trampied under feet. Each part fought the more eagerly, because they were assured that the Victory would for ever make either the Mercians or Westsaxons Masters of the other. One might see there two Armies which a little before had dazzled the sight with the shining of their Armour, and which looked like two forest●, by reason of innumerable spears erected, presently after all defiled and obscured with dust and blood, dissipated and torn asunder, and their beautiful Ensigns so rend and defiled, that they could scarce be known to their own party. On each side those who were most daring and courageous kept close to their Standards, and most furiously rushed upon one another, doing horrible execution with their swords and battell-axes: Neither of them had any thought of yielding, yea each party assured themselves of Victory. 4. But wheresoever the Valiant Edilhun made an impression, ruin accompanied him on all sides, his battle-axe▪ like a thunderbolt clove asunder both bodies and arms. And on the other side wheresoever the courageous Mercian King Ethelbald rushed in, he made a horrible slaughter, for to his irresistible sword arms were as thinn clothes, and bones as soft flesh. Whilst therefore these two warriors, like devouring flames, wasted their enemies on all sides, it happened that they both met one another. Each of them, then gnashing his teeth with rage against his opposite, stretched forth their arms, and with all their strength struck-terrible blows at one another, with little advantage for awhile on either side. But God, who resists the proud, and from whom alone strength, courage and magnanimity proceeds, than put an end to his favour formerly showed to King Ethelbald, & deprived his soul of his usual confidence. Therefore perceiving that his customed forces and valour failed him, a terror from heaven assailed his mind, so that he was the first in his army who began the flight. Neither from that day to the last moment of his life did God afford him a prosperous success in any of his undertake. Id ib. 5. Thus describes the foresaid Author this terrible decisive battle: and for a conclusion adds, That from that time the Kingdom of the Westsaxons became very potent, and so continually prospered, till it brought all the rest into subjection to it. But this was not till the beginning of the following Century, when King Egbert became Monarch of the whole Kingdom, charging its Name into England. Thus passed matters in Britain. 6. And at the same time a far greater change was made in France. For the worthy Prince Caroloman having the year before quitted his Principality, and out of a strange fervour of Divine Love retired himself into the Monastery of Saint Benedict at Mount Cassin, there to serve God the remainder of his Life in poverty and solitude: the Nobility of France contemning their effeminate King Childeric, with one consent determined to raise Prince Pipin, in whose only hand the whole power and management of the State remained, into the Throne: And to give a greater authority to the Change, they thought good to consult Pope Zacharias, to whom they represented the impotency and vicious effeminacy of their King, and the admirable courage, prudence and all Royal endowments of Pippin, withal the necessity in which that Kingdom stood of an able supporter against the Saracens and other terrible enemies, which threatened the destruction of it. Hereupon the Pope gave his sentence according to their desires, Regin●. A. D. 750. and appointed S. Boniface to anoint and set the Crown on the Head of Pipin: which he accordingly performed in the City of Soissons. As for Childeric, who was the last of the Merovingian race, after his deposition he was thrust into a Monastery. XXVII. CHAP. A. D. 755. XXVII. C 1. The Britain's invade the Westsaxons: and are repelled. 2.3. etc. King Cuthred dying, Sigebert a Tyrant succeeds: and reigns but one year. 1. THE year next following the terrible battle between the Mercians and Westsaxons in Britain, A. D. 753. the Britain's, thinking this a fit season for them to enlarge their Dominion, when the Westsaxons, though conquerors, had much diminished their forces to get a bloody victory, with a great Army made an impression into the Western parts: But their success was not according to their expectation: for as Huntingdon relates, Huntingd. l. 4. Cuthred in the fourteenth year of his reign fought against the Britain's, who, not being able to resist him who had lately conquered King Ethelbald, presently began to fly, and for their folly and cowardice deservedly suffered a great slaughter, without any damage done to the Westsaxons. 2. This was the last exploit of this Noble King: A. D. 754 Id. ib. for as the same Historian writes, the great and renowned King Cuthred after so great prosperities and victories, the next year by the cruelty of death was taken out of this world, leaving a successor unworthy to fill his Throne. This his Successor was his kinsman Sigebert, who held the Crown a very short time. For swelling with pride because of his Predecessors victories, he became insolent and intolerable to his own subjects, whom he treated ill all manner of ways, and for his particular profit depraved all his Laws. Hereupon a principal man among his Nobles called Cumbra, was enduced by the general complaints of the people to intimate their greivances to their New King: Which he faithfully performed, earnestly beseeching him to make his government easier to his subjects, and quitting his former inhumanity to show himself amiable both to God and men. But these exhortations were so far from producing a good effect, that he commanded Cumbra should cruelly and unjustly be put to death: yea and increased the insupportable fierceness of his Tyranny. 3. This behaviour of his did so inflame with rage the minds of the Westsaxons, A. D. 755. that within the space of one year they deprived him both of his kingdom and life. The manner whereof the same Writer thus proceeds to declare. Sigebert being incorrigible both in his pride and other vices, the Nobility and common people assembling themselves together, with prudent deliberation and unanimous consent drove him out of his Kingdom, and chose for their King an excellent young man of the Royal family called Kinewolf. As for Sigebert after he was thus expelled by his Subjects, and fearing yet greater punishment for his former demerits, he in great fear hid himself in a vast forest called Andreadswald: where a certain Swineherd of Cumbra, (who had been so unworthily slain by him) finding him, he revenged on him the unjust death of his lord Thus ended his unhappy life King Sigebert, Malmsb. de Reg. l. 1. c. 2. a man, saith William of Malmsbury, horribly cruel to his subjects and contemptibly cowardly to his Neighbours. 4. Yet among the vices and impieties of Sigebert, one good action of his is recorded, which was his charitable liberality to the ancient Monastery of Glastonbury. For in an Appendix to the life of Saint Patrick and in the Antiquities of the same Monastery we read, App. ad Vit. S. Patric. Antiquit. Glaston. how the Danes at this time cruelly wasting the Northumber's, a certain Abbot called Ticca who lived in those parts, fled the country, and coming among the Westsaxons, there he retired himself into the Monastery of Glastonbury. Where after he had for some time lived with much edification, he was chosen Abbot this year. A powerful mean whereby he gained the love and favour of the Monks, was his enriching that place with many precious Relics which he brought with him out of the Northern parts, as the Sacred Bodies of Saint Adrian Bishop, Saint Ceolfrid, Saint Benedict Biscop, Saint Efterwin and Saint Sigfrid Abbots of Wiremouth and Girwy, of Saint Beda Priest, of Saint Ebba, Saint Bega and Saint Hilda Abbesses, of Saint Boisil, and Saint Idan Brother to Saint Fursey, of Saint ultan Bishop, and Oil from the Tomb of Saint Nicholas, some Relics likewise of S. German Bishop of Auxerre. 5. To this Abbot Ticca (or Tictan) and to the Monks of Glastenbury did King Sigebert for the value of fifty pieces of Gold bestow two and twenty Hides of land in Pohelf. The Same Abbot likewise at the fame price bought of this King six hides of land remaining there in the Western part. XXVIII. CHAP. A. D. 752. XXVIII. CHAP. 1.2. etc. Saint Boniface preparing his journey to the Frisons, become Apostates, resigns his Arch bishopric of Mentz to S. Lullus, etc. 1. NOthing illustrated this present year so much as the last labours and blessed Martyrdom of S. Boniface. Baron. hic. Thirty years had he now spent in cultivating our Lord's vineyard, employing all his strength and vigour both of mind and body in so laborious a work. He had often petitioned the See Apostolic in vain to allow him in his old age to appoint a Successor in his See of Mentz, that he might enjoy a quiet repose in his Monastery of Fulda. But of late hearing that the barbarous Nation of the Frisons had renounced the Christian Faith, which had been so diligently taught them by S. Willibrord and his Disciples, the zeal of God's house did so burn in his heart, that instead of seeking repose, he resolved to renew his former labours, and to expose himself to the extremest dangers among those ingrateful Frisons, whilst he endeavoured to rebuild God's Church there demolished. 2. But before he would execute this New purpose, he judged necessary to provide for the Security and quietness both of his Church of Mentz and Monastery of Fulda. For the former he wrote a Letter to Pope Steven signifying to him his intention of endeavouring to replant the Faith among the Frisons: and lest by his absence his Church of Mentz, should be deprived of a head and director, he begged his permission that he might resign it to his faithful companion and assistant in his labours, Lul or Lullo, a man both for his learning, piety and prudence most eminent among his Disciples. 3. It seems it was the Divine Will that this Apostolic Bishop should conclude his life in the laborious exercise of his Charge: For though his hitherto so often renewed requests for this favour would never be granted him, when the motive thereto was a quiet retirement: Now assoon as he demanded it to the end he might more freely engage himself in new travels and dangers, the Pope easily granted his request. Whereupon he immediately consecrated Lul Archbishop of Mentz: whom also he enjoined to be diligent and faithful in preaching to the people and doing all other Offices belonging to his charge of so many souls. He required him likewise to finish the building of the Church which he had begun at Fulda, and there to bury his body, wheresoever it was Gods will he should die. A. D. 755. Moreover to provide all things necessary for his journey, and particularly that in a chest of his Books he should enclose a Sheet to enwrapp his body after his death. For by many tokens he signified that his death was approaching: the apprehension whereof did not at all discourage him notwithstanding from this his dangerous journey. Magdeb. cent. 9 f. 80. 4. Now this Lul, say the Centuriators of Magdeburg, was by nation an Englishman, of a City called Maldubia: brought up in learning and piety by the holy Abbot Eata, and had for his Surname Irtel, as appears by an Epistle of Hereca to him. He was one of the twelve Monks which Egbert Archbishop of York sent into the country of the Frisons. From whence Saint Boniface as soon as he was delegated into Germany called him: Who made no delay to attend him; He planted several Churches in Hassia, Thuringia and Erford: and instituted in Regular Discipline Monks in the Monastery of Fulda. Notwithstanding in this Narration there is a mistake: for Saint Lullo was not sent by Egbert. but called out of England with many other devout Priests by Saint Boniface in the year of Grace seven hundred twenty five as hath been declared. Bonif. Ep. 92. 5. Now Saint Boniface having thus ordained Lullo by the consent of Pope Steven, as likewise of King Pipin and the Nobility of the country: he further wrote a Letter to a certain Priest called Fulrad who was Chaplain to King Pipin, and had great power with him. Him he earnestly desired to obtain from the King his Protection of this his Son and now fellow-Bishop, as likewise of all the people committed to his charge, that after his death they might not by the rage of confining Pagans be dispersed and lose the Faith they had embraced. Ib. Ep. 151. 6. In the next place for the security of his beloved Monastery of Fulda, he had recourse to King Pipin for his protection of it: that the Secular power might be joined to the Ecclesiastical which he had formerly obtained of the See Apostolic. And accordingly the devout King gave him a lage Charter, ratifying all the Immunities and Privileges which the Pope had formerly granted to the said Monastery. A Copy of which Charter is still extant among the Epistles of Saint Boniface: In which likewise the said King confirmed for ever the possession of all the lands with which his Brother Caroloman had endowd it. 7. Such preparation being made, S. Boniface was ready with an undaunted courage inspired by the Grace of God's holy Spirit to begin his journey, when one obstacle more presented itself, Ib. Ep. 97. a removal whereof he was forced to beg of Pope Steven, in a Letter which is the last that ever he wrote. That Obstacle was, a pretention which the Bishop of Colen made to the Church of V●recht, the principal See of the Country of the Frisons, as belonging to his Province, and consequently that S. Boniface had no right to enter into it. In opposition hereto S. Boniface informed the Pope, that though indeed anciently King Dagobert had bestowed the Castle of Vtrecht with a Church there demolished on the Bishopric of Colen, yet it was with a condition annexed, that he should undertake the charge of preaching and converting the Nation of the Frisons: which he had never done: but that people remained Pagan till the coming of S. Willebrord and his companions, sent thither and ordained Bishop by his Predecessor Pope Sergius, who built there an Episcopal Church consecrating it to the honour of our Saviour. And after his death Prince Caroloman had recommended the same See to himself, desiring him to take it into his care and constitute a Bishop therein, as he thought fit. Therefore he concluded that the said See did of no right belong to the Bishop of Colen, but was immediately subject to the See Apostolic. In conclusion he besought the Pope that search might be made in the Archives at Rome for the writing and Commission given by Pope Sergius to Saint Willebrord, by which might appear the insufficiency of the pretensions of the Bishop of Colen. 8. The Answer hereto from Rome is not now extant: but by the proceedings of S. Boniface it appears that the cause went on his side: For he administered the affairs of the See of Vtrecht, without any dependency on the Bishop of Colen. 9 Being ready to begin, Rodolph. in vit. S. Liob●. his journey, he sent for the Religious Virgin S. Lioba (one of those which he had invited out of England to establish Regular Discipline in Germany) and exhorted her earnestly not to desert this country in which she was a stranger, nor to faint in a vigorous pursuit of her holy employment, but to perfect the good work begun by her: He told her, that bodily weakness and infirmities were not considerable, neither was an age, esteemed by us long, to be regarded if compared with eternal Rewards which shall crown all our good endeavours. Having said this, he commended her earnestly to Bishop Lullus and the Seniour Monks of the said Monastery, admonishing them to show all care and respect to her: Telling them with all that it was his resolution that after both their deaths her bones should be laid near to his in the same grave, that they may expect the day of Resurrection together, since they had served our Lord with the same desire and affection. When he had said this, he bestowed on her his Monastical Cowle; once more admonishing her not to forsake that Land of her pilgrimage. Thus all things being prepared for his journey, he went into Friesland. These things are extracted out of the Life of S. Lioba written by Rodolphus, at the request of Rabanus Maurus. XXIX. C. XXIX. CHAP. 1.2. etc. The last Gests and Martyrdom of S. Boniface and his Companions. 11.12. &c His Body translated from Vtrecht to Mentz, and thence to Fulda. 15.16. That S Boniface was an Englishman: not a Scott. 1. WE are now come to the last and best passage of this glorious Saints life, which was, his willing offering of it to our Lord as a Sacrifice of sweet smelling Savour. The manner of it we will here set down as we find it extracted out of the Gests, of S. Boniface, by the illustrious Cardinal Baronius. Baron. hic. 2. After the holy Bishop had set all things in order in Germany, he, attended by such persons as he had made choice of, entered the boat, and descending by the Channel of the R●ene, arrived safe into the region of the Frisons: Where from place to place he preached the word of God with great fervour, and carefully built Churches. And so great success did God give to his labours, that within a short time he, assisted by Saint Eoban, converted and baptised many thousands of men and women. Now the said Eoban he ordained Bishop of Vtrecht, to the end that in his old age he might have one to ease him by sustaining a great part of his burden▪ There were present likewise and assistants to him several Priests and Deacons; Among the Priests the principal were Wintruge, Walter and A●alher: and among the Deacons, Strichald, Hamunt and Boso. Moreover there were certain Monks also, Waccar, Gunderhar, Williker and Adolf, which attended him. All these unanimously laboured with him in preaching the Gospel, and with him also attained the crown of Martyrdom. 3. Now all these after they had passed through several parts of that country, and were come to the River Bortna in the confines of East Friesland. S. Boniface having none with him but his own companions, commanded their Tents should be pitched: because there he intended to expect the coming of those who after Baptism were to receive Confirmation: For the day appointed thereto was at hand. 4. But when it was come, and the Sun was mounted to its height, all those which were expected by him with the same tenderness of attention that children are expected by their fathers, were become utterly unworthy to receive the Grace of God's Holy Spirit which that day was to have been conferred on them by the Sacrament of Confirmation: For of friends they were turned into enemies, and of Neophytes into Sergeants and Executioners. They came running then with great rustling of armour to the Tents of these defenceles Saints: Which when the Servants saw, they betook themselves likewise to their weapons, endeavouring to defend the holy men against the rage of that furious multitude. 5. But Saint Boniface when he heard the noise of this tumult, in the first place he had recourse to his Spiritual Sanctuary and fortress, for he took the Sacred Relics, which in all his journeys he carried with him: and then calling to him all his ecclesiastics, he went with them out of the Tent, and restrained the servants who were ready to resist, saying to them, My children, abstain from fight, d●e not combat with your adversaries, but rather render them good for evil. Now the long wished for day is come, in which we are from this miserable world invited to eternal joys. Why would you then debar yourselves from so great a grace and happiness? On the contrary be courageously cheerful in our Lord, and with thankful minds receive the inestimable gifts of Divine Grace now offered to you. Put your trust in our Lord, and he will deliver us out of all danger. With such speeches as these he withheld his servants from setting upon their enemies. 6. Then addressing himself in a fatherly manner to the ecclesiastics of each degree, My most dear Brethren, said he, if the memory of my former admonitions be not utterly defaced out of your minds, show now that you have not forgotten them. Call to mind those words of our Saviour, Fear not those who kill the body, but can not hurt the soul. Fix the anchor of your Hope in God only, who after this momentany life will give you an eternal Crown among his heavenly Saints. Do not, I beseech you, in this point of time loose the everlasting rewards of Victorious souls: Be not therefore either corrupted with the flatteries of these Pagans, or terrified with their threatenings: but courageously and manfully suffer this present danger of death for his love who for us suffered infinitely more, that you may for ever rejoice with him in heaven. 7. The holy Bishop had scarce ended this exhortation, when the furious multitude armed with swords and all kinds of weapons rushed upon them, and with bloody hands in a barbarous manner murdered them all. Having done this, they hastily ran into their Tents, and took with them all their Books and coffers in which were enclosed the Sacred Relics, thinking they should find in them great treasures of Gold and silver. Thence with hast they went to their Boats, loaden with all the provisions of meat and wine, of which they drank with great joy. After this they fell into debate about dividing the treasure which they vainly hoped they had found. And when after long and earnest disputes they could not come to an agreement, on a sudden a furious quarrel arose among them, which became so inflamed, that with the same madness, and with the same arms with which they had slain the Holy Martyrs who came among them only to save their souls, they now destroyed one another. 8. This slaughter being at an end, those which remained alive, moved with the same hope of treasure, ran to the coffers: which when they had broken up, instead of gold and silver, they found nothing but books and other papers of Spiritual Doctrine. This failing o● their expectation did so enrage them, that they threw away the Books in the field, and among the fens, and other incommodious places: Yet notwithstanding through a marveylous Providence of God, and for a Proof of the sanctity of his servants, the same Books and papers▪ a long time after, were found entire and undefaced: and so carried to the Churches, where they remain to this day. 9 Among the rest there was found one Book of the Gospels which the Holy Bishop for his comfort always carried with him: This Book though it was cut quite through with a sword, as may still be seen, yet with such cutting not one letter of it was abolished; which truly was a wonderful Miracle. It is reported that S. Boniface, when the murderer was ready to strike him with his sword, held up that Book to defend his ●ead, as nature suggests in such a danger: by which means it came to be cut through. The Murderers being thus frustrated of ●heir hopes, went sorrowful to their homes. 10. But when the Neighbouring Christians heard of the Martyrdom of these holy men, they with armed forces entered the country of those barbarous Murderers, who preparing themselves for defence, were so oppressed with the guilt of their crime, that they could nothing resist, but fled away and were slain by the Christians, so suffering a double destruction, of their bodies in this world, and their souls in Hell 11. Not long after, the ecclesiastics of Vtrecht came and took the Sacred Body of S. Boniface, which they carried back and honourably buried in their Church. This being known to S. Lullo Archbishop of Mentz, he called together a great number of his Clergy and of secular men of a higher condition, and declared to them the death of S. Boniface, and how his Body was interred at Vtrecht, contrary to the express order which he had given. He desired them all therefore to join with h●m in executing the holy Bishops last will. Hereupon they all went to Vtrecht, and having receiv●d the Sacred Body, they ●rought it back with great pomp and solemn Processions to Mentz, from whence to the great grief & vexation of Saint Lullo, it was conveyed to Fulda, where with great honour and veneration it was reposed.] Thus writes Cardinal Baronius from the Author of Saint Boniface his life taken out of Saint Willebalds' Narration: Where likewise is a declaration of many wonderful Miracles wrought there by his Intercession: Which the devout Reader at leisure may peruse. He with his Companions suffered this year on the Nones of june, thirty six years after he had received the Charge and Apostolical Office of preaching to the Pagans. 12. Concerning the place where these holy Martyrs suffered, Miraeus calls it Ostracha, in the Eastern Friesland. And as for the Number of them, a different account is given by several Authors. He who prosecuted the Epitome of Saint Beda's History reckons fifty three: Hu●baldus fifty two: R●xfrid Bishop of Virecht, fifty one: and the Gallican martyrologue only two and twenty: but perhaps there we are to understand, that only so many Names of them have been recorded by ancient Writers. 13. The foresaid Author of S. Bonifaces his li●e among these Martyr's names only two Bishops. S. Boniface himself and S. Eoban: but in the Gallican martyrologue it is expressly said, that S. Adelbar was also a Bishop, Martyr. Gal 20. April. probably ordained after they parted from Mentz. For thus we find his commemoration, In P●●seland on the twentieth of April is celebrated the Translation of S. Adelbar Bishop of Erford and Martyr, who was consecrated Bishop by S. Boniface, and together with him crowned with an illustrious Martyrdom on the fifth of june. Miraeus in ●ast Belg. 5. junij. His Body saith Miraeus, in a manner entire is at this day with great veneration kept as Erford in the Cellegiat Church of Canons dedicated to the most Blessed Virgin: where they celebrate anniversarily his Memory on the twelfth day before the Calends of May. 14. Though the Body of S. Boniface was for the greatest part of it entombed at Fulda, yet that some considerable Relics of it were deposed at Bruges in Flanders is testified by the Gallican martyrologue on the thirteenth of March in these wards, Marty. Gall. 13. Martij. At Bruges the deposition of S. Boniface Bishop and Martyr, a man truly Apostolical whose glorious Trophy, together with that of S Eoban Bishop and other twenty (two) servants of God, is yearly colebrated by the Catholic Church on the Nones of june, being the day in which they finished their happy conflict. 15. Now whereas some Writers will make it a doubt whether S. Boniface was of the English-Saxon blood, Bonif. Ep. 10. to justify which they endeavour to make a collection of some to themselves seemingly probable proofs that he was a Scott: The contrary is expressly declared by S. Boniface himself in his Epistle written in his own of name & seven other Bishops in a Synod at Mentz to Heresfrid a Priest and Chaplain to King Ethelbald, where he says that they were all of the English Nation: so that they also who affirm that Abel a Bishop one of the same Synod was a Scott, are manifestly mistaken. In anoter Epistle likewise of Saint Boniface to Pope Zachary we read this passage, A. D. 752. Ib. Epist. 10. In the Church wherein I was born and had my education, that is, in Transmarin Saxony (so England was anciently called, for distinction from the other Saxony in the continent) a Synod at London was assembled by S. Augustin Archbishop, by S. Laurence, S. justus and S. Mellibus Bishops, Disciples of S. Gregory, in which, etc. Ib. Epist. 6. Yea he writes plainly that he was (Vernaculus Gentis Anglorum) a Native of the English Nation: and that the Saxons were wont to tell him, We are of one and the same blood. 16. These Testimonies sure are more than sufficient to disprove the impudence of Dempster the Scottish Historian, Dempst. Hist. Scot l. 2. c. 130 who affirms that in a Book a little before published by him he had by nine most firm arguments demonstrated out of Marianus and twenty other Authors, Marian. ad A. D. 717. that Saint Boniface was no Englishman, but a Scott. Whereas the same Marianus in express words writes, that he was (Natione Anglus) by Nation an Englishman. Simpson. l. 2. Cent. 8. And Simson a Scottish Protestant Historian shows far greater sincerity than Dempster, who says, Boniface was born in England, not far from Exeter:, at a town anciently called Cridiadunum, now Kirten. THE FOUR AND TWENTIETH BOOK. OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAPTER. 1.2. An Anniversary Commemoration of the Martyrdom of S. Boniface, etc. ordained by a Synod in England. 3.4. etc. Letters out of Britain to Saint Lullus Successor of S. Boniface. A. D. 756. 1. A Year was scarce passed after the Martyrdom of Saint Boniface and his devout Companions, when the English-Saxon Church in Britain by a common Decree ordained an Anniversary Commemoration of them. For assoon as Cuthbert Archbishop of Canterbury heard of their said Martyrdom he assembled a Synod of the Bishops and Abbots of his Province: in whose Names he wrote a Synodical Letter to Lullus the Successor of S. Boniface in the archiepiscopal See of Mentz▪ which to this day remains among the Epistles of E. Boniface: Ap. Bonifac. Ep. 70. 2. In which Epistle he acquaints him: 1. With their sincere affection to him and his fellow-bishops in those barbarous new-converted Regions: how joyful they all were of their prosperity, and how great a part they took in any calamity befalling them. 2. He adds that it was a great subject of joy to them that their Nation of Britain should have the Happiness to send forth so many illustrious Preachers and Apostles, endued with such Spiritual courage as not to fear to encounter with Nations so fierce in their superstition; and with such spiritual Wisdom and knowledge as to persuade and induce them to forsake their ancient Idolatry. 3. He tells him that in this their General Synod they had unanimously decreed to celebrate with an annual Feast the fifth day of june, in commemoration of the glorious Martyrdom of Saint Boniface and his companions, whom they chose, together with Saint Gregory and Saint Augustin, as their special Patron, and Intercessor with our Lord. 4. He desires that the same Charity and propinquity may continue between both their Churches, which was begun in the life time of S. Boniface, and that mutual Prayers, and celebration of Masses on both sides may daily be made for one another, both living and dead. 5. He admonishes him, that whereas in many places of late the State of Religion began to shake by the rising of New-Sects, whilst unconstant and sensual men deserting and contemning the Decrees of Ancient Fathers and Ecclesiastical Laws, A. D. 755. invent and according to their own inventions publish new Doctrines, prejudicial to souls: therefore he and his Churches together with them aught to beg the intercessions of the Holy Apostles and Martyrs of Christ, that he would give them grace to continue constant in the Orthodox Faith, and Unity of the Church. A good pattern and example of which constancy ought to be the late Famous Doctor and Martyr of our Lord S. Boniface, who willingly suffered all incommodities and dangers for the Faith: and who being now admitted as an household servant into the presence of God, as he will be a powerful Defender of those who follow his example, so on the contrary he will be a terrible accuser before the Supreme judge of all such as shall forsake that Rule and Communion with the Roman and Apostolic Church, which he always followed. Ap. Bonif. Ep. 74. ●. Other Letters likewise out of Britain were written ●t this time to the same Holy Archbishop Lullus: one from his kinsman Kineara Bishop of Winchester, who two years before this succeeded in the place of Humfrid: In which he desires him that the same Communion of Prayers and charitable Offices may continue between then which had intervened between Saint Boniface and S. Daniel and Humfrid his Predecessors. Ib. Ep. 78. A second from Milret Bishop of Worcester, signifying how a little before he had passed over into Germany to enjoy the conversation o● S. Boniface, and presently after his return heard the news of his de●th: for which though at first he wa● sad, yet the consideration of the great glory which he now enjoys, and what a glorious Patron and Pillar to all of his country he is now become, his sorrow was quickly turned into joy and thanks giving. He further exhorts him that the same mutual Charity which S. Boniface had conciliated between them, may still continue, and that he would afford him his instructions, and Prayers, promising all Obedience to his commands, etc. II. CHAP. II. CHAP. 1.2. etc. The unhappy death of Ethelbald King of the Mercians: and several judgements touching his future State. 5 6. Beornred, his murderer succeeds: and is expelled by Offa. 1. THE same year Ethelbald King of the Mercians after a reign of forty one years with great vicissitude of fortune, was taken out of the world by a violent death. Huntingd. f. 342. Huntingdon writes that Ethelbald fight a second time against the Westsaxons at Secundune, A. D. 757. Westmon. A. D. 756. a wonderful slaughter was made of his Army, and he disdaining to fly, was slain. Another Historian says, that though he fled, he could not avoid being slain. Now this place of the Battle than called Secundun, is seated in the borders of Staffordshire and Warwickshire, about three miles from Tamworth, and is now called Serkington. Epit. Bed. A. D. 757. Notwithstanding the Author of the Epitome at the end of S. Beda's History affirms, that he was by treachery miserably slain in the night time by his own guards: So that it is probable this misfortune happened to him after his flight from the said battle. 2. Being thus unhappily slain, his Body was buried at Repandun in the County of Derby: Camden in Derby f b. Which Town, saith Camden, we now call Repto●, which in ancient time was very ample and renowned, but now is straitened to a small village. It was formerly famous as having been the buriall-place of Ethelbald the good King of the Mercians, who by the treachery of his own servants was slain. Ingulf. f. 858. And Ingulfus adds that there was then at Ripedune a most famous Monastery where this King's body was buried: But what became of his soul, the judgements of God are uncertain to us. 3. The judgements of men likewise concerning him are uncertain. Huntingd. ●. 4. f. 3.2. Huntingdon judges hopelessly of his future state: For after he had related the sad, but just death of the Tyrant Sigebert, he joins him thus with Ethelbald, Behold (saith he) the manifest judgement of God: Behold how our Lord's justice retributes worthy punishments to man's demerits, not only in the world to come▪ but even in this life also. For setting up wicked Kings for the punishment of their subjects: one he suffers to rage a long time for their longer vexation, and that such a King becoming by so long a continuance in wickedness more depraved, he may in Hell be more sharply tormented: as the forementioned King Ethelbold: Another he quickly exterminates, etc. 4. Yet other Writers pass a more favourable judgement of his state. Camden calls him a good King: and certain it is that he showed great signs of Repentance. Hence William of Malmsbury after he had produced S. Boniface his sharp letter to him, Malmsb. de Reg. l. 1. c. 4. adds: Neither could the Letters of so great a Saint want effect which with so much circumspection and zeal he sent to him, as became the duty of an Apostolic Legate, and his Charity to his countrymen. 5. There succeeded in his place Beornred, A. D. 757. who yet by others is not reckoned among the Mercian Kings, because he impiously slew King Ethelbald, and uninstly usurped his place: from which he was cast by his worthy Successor King Offa. This is briefly thus related by Hoveden: Hoved. hic. In the year of Grace seven hundred fifty seven a civil war was raised in the Kingdom of the Mercians, between the usurping Tyrant Beornred and Offa. But coming to a battle, Beornred was compelled to fly, and Offa by this victory became King. 6. Beornred being thus deposed, could find no security among the Mercians, who all hated him, both high and low. He seems therefore to have fled into the Kingdom of the Northumber's: For twelve years after this we find him acting the last exploit of his cruelty in that country, which was the burning of the City called Cataract (now Catteridge.) But himself scaped not punishment long: for the same year he through the just judgement of God, perished likewise by fire: Thus writes Matthew of Westminster. III. CHAM III. CHAP. i 2. Pope Paul's Letter to Egbert King of the Northumber's. 3 4 King Egbert becomes a Monk. 1. THE same year Pope Steven dying▪ there succeeded in his place Paul first of that name: From whom we find an Epistle not yet published, directed to the two Northumbrian Brethren, Egbert (or Eadbert) King of that country, and Egbert Bishop of York. In which he signifies to them how a certain Abbot called Fordred was lately come from thence to Rome, where he made his complaint to him, that whereas a certain Abbess had bestowed three Monasteries upon him, the names of which were Standing, Frago or Cuchawald, and Donemade, the said King had violently taken them from him, and bestowed them on his Brother the Prince Mol. In case this complaint was true, he desired the King to consider how great a crime and how dangerous to his soul it was, to invade places dedicated to the service of God, taking them from him who was ready to perform that service, and bestowing them on another who was wholly immersed in worldly cares. 2. What success this Epistle had, it does not appear Only this is certain, that at this time the Kingdom of the Northumber's was full of disquiets. The year before this, the King with the help of the Picts had taken from the Northern Britain's, or Cumbrians, the Strong Castle of Dunbritton, as he had a little before, from the Scots, the Territory of coile, or Ki●e▪ by which means probably his treasure being exhausted, he was forced to reward his Brother Mollo's services out of Church revenues. However it is not to be doubted but that a King so pious as Egbert was, would not resist the Fatherly admonitions of so worthy a Pope. 3. An irrefragable proof that he would not persist in such injustice was this, that presently after he heroically contemned all worldly glory to serve God in solitude and devotion. Which is thus related by Huntingdon (with whom generally all other Histori●ns agree.) In the third year of the reign of Kernulf King of the Westsaxons (saith he) Eadbert King of the Northumber's seeing the unhappy lives and miserable deaths of the two Kings Ethelbald and Sigebert, Huntingd. Westmon. hic. Wigorn. hic. and with them comparing the landab●e life and glorious death of his Predecessor Ceol●olf, he wisely chose the better part, which shall never be taken from him. For relinquishing his Kingdom (which he resigned to his son Osul●) and receiving a Monastical Tonsure which would procure for him an eternal Crown, clothing himself likewise with dark simple raiment, for which he should afterward receive vestments ●hining with a heavenly splendour, he retired into a Monastery. This now is the eighth of those Saxon Kings who for the Love of Christ quitted, or to speak more truly, for the hope of an infinitely more glorious celestial Kingdom willingly exchanged an earthly throne: And no doubt the eight Beatitudes shall be their rewards which are promised to voluntary Poverty. Now the Tonsure which he received is by the Author of the Epitome of S. Beda's History called the Tonsure of S. Peter: Epit. S. Bed. hic. from whence some would infer that he did not become a Monk, but a secular Clark. But besides that all our Historians almost affirm expressly that he lived afterward and happily died in a Monastical Profession: That phrase of the Tonsure of S. Peter signifies that it was not the Scottish, but Roman Tonsure which he received, and which then was common both to the Secular Clergy and Religious persons also. Yet withal that in his Monastery he was adopted to an Ecclesiastical State and order is testified by H●veden. 4. Ten years this good King lived in his solitude and poverty: after which he received the recompense of his Piety. His memory remained in benediction with posterity: Martyr. Ange 11 junij. Ap Capgr. in vit. Saint Cuthbert. and his Name is in our martyrologue commemorated among the Saints on the eleaventh day of june. We read in the Author of S. Cuthberts' life in Capgrave, that there was a great friendship between this good King & th● famous French King Pipin, who likewise sent many Royal presents to him. IV. CHAP. IV. CHAP. 1.2. Of S. Agatha a devout English Abbess in Germany. ● 4 &c The G●sts of the Holy Virgin Saint Lioba, an Abbess also there. 14 Blasphemies of the Lutheran Centuriators. 15.16 &c Of Saint Tetta an English Abbess of Winburn: Mistress of S. Lioba. 1. THE same year two Holy Virgins Disciples of S. Boniface, happily followed him to Heaven. A. D. 755. These were S. Agathe and S. Lioba: both of them educated in the Monastery of Winburn, and both esteemed fit to be invited out of Britain to establish Monastical Discipline and piety in Germany, where they were likewise both of them constituted Abbesses of the same Monastery successively. 2. The name indeed of S. Agatha is not found among those who at S. Boniface's invitation went into Germany in the year seven hundred twenty five: so that it seems she was sent afterward. Little is spoken of her in ancient Writers, but only that she was Abbess of the Monastery of Bischosheim after that S. Lioba had resigned that Office, to undertake another nearer to Mentz. It is a sufficient Proof of her piety that her Name is commemorated among the Saints on the twenty eighth of june. Martyrolog. Angl 28. jun 3. But the Name and Sanctity of S. Lioba was much better known in the Church. Her Life was first written by Mogon a Monk of Fulda, and afterwards better digested by Rodolphus another Monk there, at the command of his Abbot, Rabanus Maurus. And out of him Haraeus thus compendiously recounts her Gests: Haraeus 28. Septemb. 4. At the time when the Venerable Abbess Tetta Sister to King (Ethelhard, Kinsman and successor of Ina in the kingdom of the Westsaxons) governed the Monastery of Religious Virgins at a place called Winburn (in Dorcetshire) there lived in the same Monastery a spiritual daughter of that devout Mother, called Lioba: Whose Gests my purpose is briefly here to relate. 5. The parents of S. Lioba remained a long time after their marriage without children. Her Father's name was Dimo, her Mother's Ebba: both of noble race, and both of great piety. At length God bestowed on them this daughter: (to whom they gave the name Truthgeba: but her ordinary surname was Lioba which in the Saxon tongue signifies Beloved: Which surname continuing, made the other forgotten.) Assoon as she came to mature years her mother recommended her to the education of the foresaid Venerable Abbess Tetta: under whom she employed herself entirely in the studies of heavenly Discipline. She was diligent also in imitating what soever virtues and graces she observed in any of her Religious Sisters. Hereby she attained to that Perfection, that in succeeding time God was pleased to honour her with a celestial Vision▪ signifying to her under the semblance of a purple thread issuing out of her mouth (in such abundance, that she wound it into a large bottom, as much as her hands could contain) that the Doctrine of Divine Wisdom should by her be communicated to many souls abroad. 6. At that time S. Boniface laboriously spread the Gospel among the people of Germany: Who among other works of Spiritual industry had an intention to erect a Monastery of Religious Virgins in that Region. And being desirous to constitute Superior and Abbess of it a Spiritual Mother of eminent piety, he sent messengers with Letters to the foresaid Abbess Tetta, A. D. 750. desiring amon● others that this Religious Virgin Lioba might be sent, being one whose Sanctity and learning was in great esteem. Her Spiritual Mother was very unwilling to have her depart from her: Notwithstanding for accomplishing the foresaid Vision God inclined her mind to send her honourably to the Blessed Bishop. He with great veneration received her, and appointed her Abbess of a Monastery in a place called Biscoffsheim: where a considerable congregation of Religious Virgins was gathered together, which by the example and instructions of so holy a Mistress diligently gave themselves to the study of heavenly Discipline, in which by her assistance they so much proffited, that scarce any other Monasteries of Virgins were founded, which did not desire from this some of her disciples to be Mistresses of spiritual and Regular Discipline. 7. For indeed S. Lioba was a woman of admirable virtues, eminent in prudence, boundless in Charity, and for her aspect of Angelical beauty She always had a cheerful smiling look yet never so as to break forth into unseemly laughter. Never did any one hear proceed from her lips a word of reproachful or bitter speech against any. Though she was very kind and liberal in her allowance of meat and drink to others, yet to her se●f she was extremely sparing: insomuch as the little Cup which contained her measure of drink was by her Sisters commonly called the Small Cup of the Beloved (for so the name of Lioba in the Saxon tongue signifies) But withal it was wonderful to observe the diligence which she always showed in reading. From her infancy she was perfectly instructed in the knowledge of Grammar and other Liberal Sciences. And afterward she in a manner incessantly with great sharpness studied and medicated on the Sacred Books of the Old and New Testament, diligently committing to her memory the divine Precepts therein contained. Moreover for a plenitude of perfect knowledge she added thereto the Sayings of the Holy Fathers, the Decrees of Synods and the entire Ecclesiastical Laws. She was a mistress to all, and yet bot● in heart she esteemed, and in behaviour showed herself as the meanest of all. 8. It cannot be doubted but such a spectacle of all virtue and piety was most grievous to the Enemy of all good, and that it horribly inflamed his envy and malice. He used all his arts to corrupt the purity both of such a Mistress and her Disciples. And that no● succ●eding, he endeavoured to cast a stai● upon them in the world's opinion: For which purpose this Infernal Tempter incite a certain poor woman who had had a child by fornication, ●d. ib. to cast it into a river which passed through the said Monastery. But this being discovered what does that chaste Congregation do? They al● betook themselves to prayer, unanimously and earnestly beseeching God to remove that infamy from them. Every one of them lifting up their arms in manner of a Cross, stood unmoveable till they had recited the whole Psalter in order: Th●● they did when all the neighbouring people were gathered to see that horrible spectacle of the murdered infant And our merciful God did not delay to discover and punish the injury and scandal done to his devout Handmaids. A. D. 757. For presently after, that wretched woman possessed by the Devil whose captive she had made herself, ran among them, and loudly calling the Holy Abbess by name, openly confessed the crime which she had committed. At which the whole multitude astonished made great clamours, and the Religious Virgins wept for joy. In a word the merit and Sanctity of the Holy Virgin Lioba was celebrated by all. 9 In the mean time the Blessed man of God S. Boniface by a Martyrdom, much desired by him, puts an end to all his labours. Notwithstanding the want of so worthy and Venerable a Master does not discourage this holy Virgin, who continued unmoveable, fixing her hope in the assistance of God alone. 10. She was held in great reverence by all that knew her, even Princes also, Pippin King of France and especially his illustrious son Charles, who often invited her to his Court, and honoured her with many magnificent presents. The Queen Hildegardis likewise respected her with a pure affection, & ●as earnest with her to make her abode at her Court. But she detested the tumult of a Palace, as poison. Princes loved her, Nobles honoured her, Bishops with great joy vencrated her: yea moreover considering her prudence in counsel, and perfect knowledge in Scriptures and Sacred learning, they often consulted her about Divine Mysteries and Ecclesiastical Instituts. 11. But she employed her principal solicitude about matte●s belonging to her own charge which she had undertaken. Therefore as became a spiritual Guide of souls, she diligently visited the Monasteries under her care, inciting her Religious Virgins to a holy emulation in aspiring to the glory of Perfection This was her continual exercise and employment, till being weakened with old age, after she had put into good Order all the Monasteries commended to her care, by the advice of the Holy Archbishop Lullus Successor to Saint Boniface, she retired herself to a Monastery called Schoversheim, four miles distant from the City of Mentz southward: Where she abode till her death, with devout Virgins there serving our Lord, spending nights and days in fasting and prayers. 12. This Blessed Virgin died on the twenty eighth day of September: and the Monks of Fulda receiving her Sacred Body, carried it in solemn Procession, at which many Noble persons attended, to their own Monastery, where according the order formerly given by the Holy Martyr S. Boniface, they entombed it and there it became glorious by many Miracles. Notwithstanding whereas S. Boniface had commanded that her Body should be laid in his own Sepulchre, the said Monks his Disciples not thinking it expedient to open his Tomb, and discover his Sacred bones, durst not presume so far to obey him: for which reason they reposed her Body in a Tomb near adjoining thereto. And this was the only Body of that Sex which ever was permitted to enter into that Monastery. Her Memory is celebrated both in the English and Roman martyrologue on the fourth day before the Calends of October, Martyrolog. Rom. & Ang. 28. Sept. Bonif. Ep. 31. Ib. Ep 36. on which day she died. 13. Her name is also written Liobgytha, and so S. Boniface writes it in a short Epistle to her, and herself also in an answer to him, in which she shows that he had formerly been joined in a great league of friendship with her Father, whom she calls Tin, who lived in the Western parts of Britain; and that he was also a kinsman to her Mother Ebb. 14. This is the Sum of what we find recorded concerning this Blessed Virgin, the miracle of her age for her learning and sanctity, the object & universal admiration and affection of Princes, Queens, Nobles, Bishops and all that knew her: Only envied and hated by the Devil because she was a Virgin consecrated to God: this incited him to endeavour, but in vain, to cast a spot upon the opinion of her Chastity: and the same likewise has of late incited his Ministers the Lutheran Centurioators of Magdeburg to renew his calumny, yea and to enwrap S. Boniface also in the same suspicion. Magdeb. cent. 8. f. 796. & 801. Because he erected Monasteries and taught Prayer for the dead, they call him a Minister and slave of Satan: And because he brought Religious Virgins out of Britain into Germany, they write thus: He drew out of England with him a flock of women: among whom the principal were Chunitruda Aunt to Lullus Archbishop of Mentz, and Valdopyrga, these he placed in Bavaria: Then Chynilda and Beregitha, whom he left in Thuringia: lastly Tecla and Lioba, whom he settled in France: to the end that in all his perambulations up and down, he might every where find lascivious Mistresses. What a horrible Religion must that be which such men as these profess, which even acknowledges itself to be odious to God and man, unless the Teachers of it can demonstrate, that the consecrating of souls to God's service in continual fasting and prayer, the mortifying of all lustful passions, the dedicating both soul and Body to devotion and chastity, and such Chastity attested by Divine Miracles, the converting of many Nations to Christ from abominable Idolatries, and lastly the offering of one's life to God by Martyrdom be sinful crimes, and proofs that such persons are slaves of Antichrist! 15. We have placed the Gests and death of S. Lioba in this year, therein complying with our martyrologue though certain it be that she ourlived it many years: as appears by the friendship she had with King Charles the Great, and his Queen Hildegardis, who long after this began his reign and was married. 16. Before we take off our pen from writing of this Holy Virgin, we will add some thing in relation to her concerning her Venerable Mistress the devout Abbess Tetta: The little we know of her name, and that to her was committed the instruction of S. Lioba, we have not received from our own Monuments, but we are obliged to strangers who wrote her daughter and Disciples Gests, for it: particularly to the forenamed Religious Priest Mog●, who had particular knowledge of her Disciples, Agatha, Tecla, Nana and Lioba, from whose relation he received what he wrote of her. 17. From him therefore shall here be related only two particulars concerning her: the first is the special Institut of her Monastery: the Second, a worthy example of her Charity to her daughters after they were dead and her care of the living. Vit. S. Liobae ap. Sur. 28 Sept. 18. As touching the first: Whereas at Winburn there had anciently been built by the West-Saxon Kings two Monasteries, one for men, and the other for women: and in that age of innocent simplicity and fervour of Devotion mutual free society between persons of different sexes did not render them exposed to tentations, or suspicions: Yet in her Monastery an inviolable Law was observed that no access was permitted for either to the others enclosure. And this special Institut the Venerable Abbess Tetta so rigorously observed, that she would not so much as admit the Bishop's entrance among them. 19 In the next place among many examples of the Devout Abbess Tetta's virtues, her daughter Lioba related this one to her Disciples for their instruction: There was, said she, in the Monastery of Winburn a certain Religious Virgin, which for her extraordinary strictness in Regular Observance was oft made the Mistress of the younger Virgins. But in that Office she showed such indiscreet rigour, that thereby she incurred an extreme aversion and hatred from them▪ which she never endeavoured to qualify by meekness: but on the contrary persisted to her death in her obstinacy to contemn their bitter displeasure against her, and not to remit any thing of her severity towards them. In this pertinacy she died, without seeking any reconciliation with them. But their passions did not die with her: on the contrary they could scarce look on the place where she was buried without expressions of hatred to her memory: yea some of them would not abstain from showing their indignation by trampling upon her grave. 20. This being come to the knowledge of the Venerable Abbess Tetta, she called them together about the grave, where she with vehement sharpness reproved their uncharitable presumption. But withal observing that the loose earth covering the dead Virgin's body was unmeasurably sunk below the pavement, she was much affrighted at it, fearing that such depression against the ordinary course of Nature, argued no good state of her soul: She renewed her rebukes therefore against those implacable Virgins, A. D. 758. and enjoind them to cast out of their hearts all bitterness against her Memory: Yea she required the whole Congregation to join with her in earnest and assiduous Prayers for their departed Sister, that God would forgive her all her offences committed by indiscretion or obstinacy. She moreover ordained among them a three-days Fast, adjuring them to employ that time in watching, Prayers and Psalmody. On the third day she with all her spiritual children lying prostrate before the Altar in devout Prayers with many sighs and tears, assoon as they rose up they saw the earth upon the grave raised up to its natural height: which they did not doubt but was a sign that their Prayers were granted. V. CHAP. V. CHAP. 1. Troubles among the Northumber's. 2.3. etc. The Gests of Offa King of the Mercians. 1. IN the kingdom of the Northumber's, A. D. 758. assoon as the pious and devout King Eadbert had hid himself in a Monastery, all virtue and piety seemed to disappear with him: and in the place to succeed nothing but tumults, rage and treasons. His young son Osulf to whom he had surrendered the kingdom, in the space of one year, Hoved. hic. saith Hoveden, held it and lost it: For on the ninth day before the Calends of August the year after his Father had instituted him in it, he was impiously slain by his own family: His tender age and innocence rendering him obnoxious and exposed to treachery. His Successor was his Uncle Edilwald, surnamed Mul or Mollo, mentioned before: who is said to have contributed to his Nephew's murder. And though he was a man of great courage and prudence, yet he found there could be no security in power obtained by crimes: for not long after he likewise came to a tragical end. 2. But among the Mercians a far more prosperous fate attended the new King Offa, who had driven the Tyrant Beor●red out of the kingdom, and was by the unanimous consent of the people placed in his Throne, which he held the space of thirty nine years. His Royal descent is thus described by Huntingdon: Huntingd. l. 4. The most Noble Prince Offa (saith he) was the son of Wingferd, the son of Eanulf, the son of Osmod, the son of Epus, the son of Wippa, the son of Creada, the son of Kinewal, the son of Knibba, the son of Icel, the son of Eomer, the son of Agelthen, the son of Offa, the son of Weremond, the son of Withald, the son of Woden. Matthew of Westminster stops not here in his Genealogy, but goes on till he brings him up to Adam. 3. As for Matthew a Monk of Saint Alban, Math. Alban. Mon. his fictions either contrived or believed by him we will neglect, A. D. 759. who out of a partial affection to Offa the founder of his Monastery recounts how he being the only son of his Father was born blind and dumb, for which cause he was at first called Pinered: But afterward God miraculously restored his sight, and gave liberty to his tongue, moreover bestowing on him a beautiful wife, happy children and great triumphs over his enemies: In acknowledgement for which blessings he founded the said Monastery. M. Paris in Offa. 2. f. 11. 4. As soon as King Offa was crowned and established in his Throne, saith Matthew Paris, peace and prosperity flourishd again among the Mercians: the people were eased of their former pressures, the Regal Blood was restored, Laws for public tranquillity were enacted, and the Nobles formerly banished out of the Kingdom by Beornred, were recalled. 5. We shall have occasion very frequently to treat of the actions of this Noble King. Therefore at present we will only adjoin the Character in general given to him by William of Malmsbury: Malmsb. de Reg. l. 1. c. 4. King Offa (saith he) the great grand child of Penda was a man of mighty courage and magnanimity, who resolutely undertook whatsoever design he once conceived in his mind: and he reigned the space of nine and thirty years. When I revolve in my mind his Gests, in which there was great variety, I am in great doubt whether I should reckon him among the Good or evil Kings, such an interchangeable vicissitude there was of virtues and vices in him, who like another Proteus was always changing his form and features. VI CHAM VI CHAP. 1.2.3. Cuthred Archbishop of Canterbury dying, gave order that his body should be buried in the archiepiscopal Church: to the prejudice of Saint Augustins' Monastery. 4. Bregwin succeeds him. 5.6. S. Eadburga Abbess. Six Saints of the same name. Malmsb. l. 1. f. 198. 1. THE same year Cuthred Archbishop of Canterbury, after he had administered that See seaventeen years, died. When he was ready to die, saith William of Malmsbury, he commanded his servants to bury him privately in his archiepiscopal Church which was built within the walls of the City. And because the Monks of S. Augustin, whose Monastery was seated without the said City, by an Ancient custom which they were stubboraly constant to observe, did challenge as their undoubted right that the Bodies of the Archbishops should be buried in their Church, in so much as they would probably endeavour even by violence to take away with them his Body after he was dead: therefore he enjoind his family, as soon as he was dead to abstain from any noise in bewailing his death, both in the City and Palace, so that no notice of his death being given abroad, there might be no concourse of people, and by that means they might without disturbance bury him in the archiepiscopal Church, and not apprehend any danger that the Monks would take him out of the ground, when they should perceive how they had been overreached by cunning. 2. But B. Godwin relates, Godw. de Archiep. Cantuar. that the Tradition was that the Body of Archbishop Cuthbert was not buried in the archiepiscopal Church itself, called Christ-Church, but in another lesser Church seated near it and dedicated to S. john, which he had built on purpose for baptising infants: and which both himself and his successors used in their life time for a Consistory, and for a place of burial after they were dead. Moreover that this Church in after ages having been consumed by fire together with the Cathedral Church, was never after rebuilt. 3. The motive inducing the Archbishop to make this change, Spelm. de Synod l. 1. f. 2●9. was, in the judgement of Sir Henry Spelman, a kind of indignation that his Cathedral Church should be deprived of the honour of being a sepulchre of eminent persons, and particularly of Archbishops who had performed all Episcopal duties in it. Therefore in as much as till that time there had no burial places been permitted within Cities, Ib. f. 11. he had recourse to the Pope for a dispensation from that obligation: and to the King for a change of the place of burial both for Archbishops and Kings. Notwithstanding if the foregoing relation be true, what need was there of that subtlety to circumvent the Augustinian Monks, who doubtless would not have had the boldness to contradict the Orders both of the Pope and King? 4. The year following there was substituted to Cuthbert in the archiepiscopal See, A. D. 759. Godw de Arch. Cant. Bregwin, who was consecrated on the Feast of S. Michael the Archangel. This Bregwin, according as we read in the Antiquities of Britain, Antiq. Brit. in Bregwin. was born in old Saxony of noble parents: After he had passed his childhood he betook himself to the study of sacred learning: to which he had so great an affection, that for advantaging himself in his studies he passed over into Britain, quite forsaking his native soil. After some abode in Britain, he was for his modesty and virtue so much in general esteem and favour, that he had the privilege of naturalisation. And he made so great progress in sacred knowledge, that he alone was esteemed worthy to be the successor to Cuthbert in the Archbishopric. After which he did so excel in all good works, that not any in his time approached within many degrees to him. 5. At that time the Holy Virgin and Abbess Eadburga, surnamed Buggan, also died, It is no wonder there should be some confusion in Writers touching her and other Saints of the same name: Of which no less than six are recorded in our Ecclesiastical Monuments. The first was S. Eadburga of Winchester, commemorated on the fifteenth of june: The second S. Eadburga the Elder of Kent: the Third, S. Eadburga of Peterborough: the Fourth S. Eadburga of Gloucester: the Fifth S. Eadburga of Aylsbury: And this sixth Saint Eadburga surnamed Buggan, of whom we now treat. There will follow still another Saint Eadburga, the daughter of King Edward the elder. 6. It is hard to discover who were her parents. Probably this may be the Buggan who was daughter to Kentwin King of the Westsaxons, and who is mentioned by Al●uin in his Poems as a great Benefactrice to the Abbey of Glastenbury, where she built an Altar dedicated to the twelve Apostles. The same likewise who sent to S Guthlac a Coffin of lead, in which his body was deposed: To her S. Boniface being then a Priest, wrote concerning the strange Visions of one who had been dead and was restored to life, among which Visions one was touching the damnation of King Coenred. And another in which he requested her to send him the ●pistles of S. Peter in golden Letters. Her Mother Eangitha who was Abbess of a Monastery in Kent in a Letter written to the same S. Boniface in the year of Grace seven hundred twenty five, gave him an account of the great persecutions which herself and her daughter suffered, as likewise the poverty of their condition, having neither Father, Brother, Son nor uncle to support her. And she not long after dying, her daughter Saint Eadburga, or Buggan, was constituted Abbess in her place. Once, with the permission of S. Boniface her Spiritual Father, she undertook a pilgrimage of devotion to Rome, where also she found him, who from thence returned to Germany, and she to her Monastery in Britain. 7. Most of these particulars we have in passing touched already: and little more is to be found of her but her death, which was like her life precious in the sight of our Lord. In her last sickness she seems to have been assisted by the new consecrated Bishop Bregwin, of whom the Holy Virgin earnestly requested his prayers for her after her death, and that he would recommend the same request to S. Lullus the successor of S Boniface in the Archrepiscop●ll See of Mentz: Ap. Bonif. ep. 103. which he faithfully performed, as appears by an Epistle of his to the same Lullus, to the conclusion of which this Postscript is added: We do now celebrate the day of the deposition of the Religious servant of Christ Buggan▪ which is the sixth before the Calends of january. Before she died she desired me with great earnestness that I would transmitt this to your holiness. Martyr. Ang. 18. julij. Therefore as she hoped and believed, I beseech you be careful to perform, in consideration withal that her Spiritual Father and Patron in Christ was the Holy Bishop Boniface. In our martyrologue she enjoys a place among the Saints on the eighteenth of july: A. D. 760. if this be the same S. Eadburga who gave the name to a Village called Eadburton near Ailesbury. VII. CHAP. VII. CHAM 1.2 etc. The Gests and happy death of S. Liebwin an English Apostolic Missioner in Germany. 14. Gregory Archbishop of Vtrecht dying Alberic succeeds him. 1. WE formerly declared how among the twelve Apostolic Pre●sts which in the year of Christ six hundred and ninety by the exhortations of S. Egbert passed over into Germany, A D. 760. one was called Liebwin. Besides whom there was a second of the same Name, who with the same design followed, about the time of S. Boniface his Martyrdom: who after a zealous discharge of his Apostolic Office, died with great sanctity in the year of Grace seven hundred and sixty: Whose Life was anciently written by a Monk of the Monastery of Marchien (Elnonensis) at the request of Baldric Archbishop of Vtrecht, and much commended by Peter archdeacon of Cambray. From whom we will here adjoin an account of his Gests. 2. He was born of English Parents in Britain, H●cbald vit. S. ●●●bain. ap. Sur. 12. Nou. whose names are not recorded, but their piety was showed by his good education in learning and virtue. He was in his younger years adopted into an Ecclesiastical condition, having received the clerical Tonsure: Afterward in due time he was exalted to Preisthood; to the end he might communicate to others such graces and gifts as God had bestowed on him. And considering the greater necessity which other foreign Nations, particularly Germany, had of the fruits o● his knowledge and zeal, than his own country, and invited thereto by that which would deter a less courageous servant of God, which was danger: he left his kindred and friends and passed over to Vtrecht, anciently called Wittenburg. 5. The time of his arrival there, was presently after the Martyrdom of S. Boniface: and there finding a Venerable man, the third Bishop of that place named Gregory, who had been newly ordained there, having been a Priest and disciple of S. Boniface, he declared to him the occasion and design of his journey. Whereupon the Holy Bishop much rejoicing in our Lord to see the operation of his Grace, encouraged him to be constant, and giving him for a Companion the Venerable Disciple of S. Willebrord, Marcellin, he directed them to a place designed by Almighty God near the R●ver Isel, in the confines between the Saxons and French. 4. Being come thither, he lodged some space of time with a certain Widow called Abachilda: and there with touch charity and confidence preached the Gospel to the neighbouring Pagans: many of which he induced to forsake their Idolatry, and embrace the Christian Faith. By the assistance of these new Converts he built a little Oratory at a place called Wilpa, on the Western bank of the River Isel. And not long after, the multitude of Beleivers increasing▪ he built another greater Oratory on the East side of the same River, together with a convenient habitation adjoining. There the Man of God with great devotion and cheerfulness celebrated Masses, and mortified himself with assiduous watching and Fasting: and withal entertained with much cheerfulness all that came to him, feeding their souls with the Word of Grace; by which means he won the affection of persons of higher condition living near that place. 5. But the Dewill enraged to see the number of his adorers diminished, suggested and communicated to his servants, devoted to him, a great proportion of his envy and malignity: who first complaining, afterward conspired to destroy the Man of God, and to burn the Sacred House, which they called a Scene of Magical Superstitions. And this they effected: for rushing on him in great multitudes, they set fire to his Oratory and house: But God would not permit them to execute their malice upon him, but preserved him unhurt for the salvation of many. 6, The Holy man was so far from being disheartened by this, that he attempted an exploit far more Hero●call. The Nation of the Saxons had no King or general Supreme Governor, but consisting of three degrees or orders, the Nobles, whom they call Edlingen: Freemen, whom they called Frilingen: and Servants whom they called Lass●: every Borough or District was governed by a Noble man to whom the Freemen and Servants were Subjects. Now every year once, their custom was to hold a general Assembly of all these Boroughs and all degrees of Inhabitants. The place of their meeting was called Marklo nea●●he River Weser. 7. Now this great Assembly being ready to meet, the Man of God S. Leibwin had a resolution to present himself before it, and there either to gain a good number of Converts to God or Martyrdom to himself. It happened that at this time he was entertained in the house of a certain Noble man of great Power, to whom he communicated his intention. But the said Noble man (whose name was Folbert) endeavoured to dissuade him, telling him that though there were some to whom he was very dear, yet the greatest part would show themselves enemies, and endanger to take away his life. He besought him therefore during the time of the Assembly either to return home, or to go to the house of his dear friend Davo: after which he might come and visi● him again. But the Holy man replied, That he neither ought nor durst neglect to perform the work which our Lord jesus Christ had commanded him to do. The Noble man hearing this opposed no further, but remained very sad. 8. The Assembly then being met, the courageous soldier of Christ, taking all his Spiritual Armour, and withal clothing himself with his Priestly Vestments, and taking a Crucifix in one hand, as our Lord's Ensign-bearer, and in the other a Book of the Gospels, presents himself in the midst of the Assembly, where they were offering Idolatrous Sacrifices and devotions to their false Gods. Which the Holy man seeing, with an inflamed zeal & loud voice condemned their Superstitions, telling them that they were Devils which they worshipped, which would reward them with eternal torments. Whereas if they would turn to the only true God the Creator of all things and Saviour of men, and repenting of their Idolatries embrace the true Faith and be baptised to the remission of their Sins, he would grant them tranquillity and plenty in this world, and everlasting glory in the next. He added hereto, That if they neglected to follow his wholesome and saving counsel, God had preordained for their present punishment a King not far distant from them, of wonderful prudence, courage and power, who would avenge the cause of God by their destruction. 9 When they heard these words, they be came inflamed with rage against him, call him Seducer and Impostor: and not content with this, they snatched out of the hedges stakes of wood, which they sharpened, intending to ki●l him with them: for they wore no weapons at such assemblies. But the Holy man protected by Supernatural assistance, passed through the midst of them undiscerned, and so escaped. 10. Yet among them some there were whose ●earts Almighty God touched with his Grace▪ Of wh●ch the principal was one called Bu●o, who ascending to an eminent place, boldly told them, that since they never refused to receive and hearken to Ambassadors sent from their barbarous neighbours: much less ought they to stop their ears against the speeches of an Ambassador sent from the Supreme God, who to procure their good was willing to sacrifice his own life. That they might judge of the power of that God, since he had delivered his servant from the fury of so great a multitude. Therefore no doubt the threatening which in the name of his God he had made against them, would certainly be executed. The mind of the Multitude hearing these things, was deeply struck with fear: and thereupon they decreed by common consent, That none should hurt or disquiet that Messenger of God, but suffer him freely to pass whithersoever he thought fit. 11. Saint Liebwin therefore seeing such a visible proof of Divine protection over him gave due thanks to God: though he was not without some grief that the blessing of Martyrdom was denied him. But since he could not suffer from others, he spared not to afflict himself, mortifying and crucifying the flesh and sensual affections of it with Watching, Fasting and Prayer: by which mean without persecution he suffered a long Martyrdom. And as for the Apostolic Office enjoind him, he incessantly employed his time in teaching, exhorting and baptising great multitudes which daily gave up their names to Christ. This he ceased not to do till Almighty God this year thought meet to call him to receive the reward of a good and faithful servant, on the day before the Ides of November: on which day his memory is celebrated both in the English and Gallican martyrologue. Martyr. Augl 12. Novemb. 12. After his death certain malicious Pagans among the Saxons envying so great a Congregation of Christians as assembled in his Oratory, first despoiled the place, and then set it on fire. They had a great desire to exercise their rage by some indignities to his Sacred Body, but with all their diligence in seeking it, they could never find it. 13. Not long after the said Oratory was again restored. It was built in the haven of the City called afterwards Daventry: Which name it took from the forementioned person Davon, a Noble man of Saxony, and most cordial friend and Disciple of S. Liebwin. 14. In the mean time the devout servant of God Gregory died, and Alberic succeeded him in the archiepiscopal See of Vtrecht. By his directions and command a certain Priest, (afterward a Bishop) named Ludger was sent to seek out the Sacred Relics of this Holy man of God: which at last by a vision in sleep he was directed to find: and having taken them up, he with great veneration deposed them in the Church new built. Many years after this, Bertulf accounted the twentieth Bishop of Vtrecht, is said to have been the founder of another Magnificent Church in the same Town, which was consecrated to the honour of God and his faithful servant Saint Liebwin. VIII. CH. VIII. CHAP. 1.2. etc. The Gests of Saint Winnebald. 5. And of Saint Sola. 1. THE same year likewise gave an end to the labours of two Disciples of S. Boniface, S. Winnebald and S. Sola. As touching the former, he was, as hath been said, Son to Saint Richard the English King; and Brother to S. Willebald. There little remains in Ecclesiastical Monuments recorded of him, but that he was one of those Priests which in the year of Grace seven hundred twenty five were called out of Britain to assist S. Boniface in preaching to the Frisons. He was by the same Saint afterward made Abbot of the Monastery of Heildesham. Which Office did not so wholly employ him, but that he traveled the country about to root out Idolatrous superstitions. 2. The greatest difficulty he found was in reproving and correcting the errors and vices of false Christians, especially such as took on them the title and Office of Priests: Many of which were most horribly depraved, and defiled with all manner of uncleanness These were so impatient of reformation, that they endeavoured many ways to destroy him, who spared no labours to save them. But God defended his servant from their malice. 3. After many years spent, and divided between the exercises of Martha and Mary, sometimes attending in the solitude of his Monastery to Prayer and Contemplation, as likewise to the establishing perfect Regular Observance: and sometimes travelling abroad to win souls to Christ: At last a grievous infirmity seized on him, nowithstanding which he would needs undertake a journey to visit his fellow Disciple Megingant then Bishop of Wizteburg, with whom he stayed only three days: For returning homeward, his infirmity increasing he retired to a Monastery in the way dedicated to S Benedict. Being there, he sent to his Brother S. Willebald who was a Bishop, and to other his friends, desiring them to visit and assist him in his last sickness. Who being come, exhibited to him all requisite Offices of Christian Charity. At last the Holy man perceiving his last hour to approach, after many pious exhortations made to all that were present, quietly yielded up his soul to God. 4. S. Ludger who wrote the life of S. Gregory the third Bishop of Vtrecht, Ludger. invit. S Gregor. ap. Sur. Marty. Angl. 24. Sep. his Master, affirms that S. Winnebald was very dear to him, who by many Miracles after his death, showed how great the sanctity of his life had been. His memory is celebrated in our martyrologue on the four and twentieth of September: but in the Gallican on the first of May: Where mention is made of his Relics translated to Furnes a town in Flanders. 5. The other Disciple of S. Boniface was S. Sola, an English-Saxon likewise: who emulating the piety of his Master, taught the Counsels of Christian Perfection to such as S. Boniface had converted to the Faith. He accompanied S. Winnebald and S. Willebald in their pilgrimages to Rome: And was afterward the first Abbot of a Monastery founded by himself, Ap. Sur. 10. Decemb. in a place from him called Solenhoffen. His Life is extant written above eight hundred years since by Ermenold a Deacon and Disciple of Rabanus Archbishop of Mentz: A. D. 762. Wherein we read how he became a Father of a great congregation of devout Monks: and after many blind, lame, dumb and deaf miraculously healed by him in the name of jesus, he at last full of all virtues in a good old age gave up his Spirit to God. About a hundred years after his death, Altimus Bishop of Eys●at obstained of Pope Gregory the fourth, that his name should be written among the Saints. Molanus affirms that his Feast is celebrated on the third of December. IX. CH. IX. CHAP. 1. 2. etc. A Rebellion among the Northumber's, &c. 4.5. Bregvin Archbishop of Canterbury dying: jambert succeeds. 6.7. etc. Several Episcopal Sees vacant, supplied. A. D. 761. 1. IN the year of Grace seven hundred hundred sixty one, which was the third of the Reign of Ethelwald Moll King of the Northumber's, Hoved. hic. a certain Nobleman of that kingdom named Oswin raised a rebellion against the said King: and Armies on both sides being brought into the field, a terrible battle was fought at a place called Edwinscliff: in which Oswin was slain. A. D. 762. 2. The year following the same King in the City of Cataract took to wife his Queen called Edilthrida. As touching the City where this Marriage was celebrated Camden writes, Camd. in Richmond. that at this day nothing remains of it great, but its name, being a very small village called Ca-Catarick, and Catarick bridge: The antiquity whereof is demonstrated by the large Roman way and old broken monuments there digged up. 3. No more is found touching the forenamed Queen Edilthrida: unless this be the same to whom an Epistle of Alcuin is found directed with this inscription, Alcuin. Ep. 30 To the devout servant of God, formerly a Queen, now a most beloved Religious Sister Aedilthrydis, the humble Levite Alchuin wisheth health. Which Epistle is full of pious exhortations and instructions suitable to the state professed by her: and likewise of thankfulness for her munificent liberality to him then living in France. 4. The same year Bregwin Archbishop of Canterbury after he had governed that Province only three years died. Concerning whom this Elegy is found in Capgrave, Bregwin was appointed by God as a Mirror, Capgrav. in Bregwin. so brightly shining with all virtues, that in his life every one might find what he ought to imitate. A. D. 764. At length in the third year of his Bishopric being full of good works and examples of virtues, he departed this life to eternal happiness, on the seaventh day before the Calends of September: and was buried in the Church of S. john adjoining to the Cathedral Church. Marty. Ang. 12. August. But in our martyrologue his Deposition is commemorated on the ninth day before the said Calends. In B. Godwins Catalogue of Bishops we read that the Monks of S. Augustin with armed men entered the archiepiscopal Palace, endeavouring by force to take away the dead Body of Bregwin: and that their Abbot Lambrith, or jambert went to Rome to make complaint of the wrong done to that Monastery. 5. But besides that none other of our Historians mention this: the relation is probably disproved, because the same jambert was by the City Monks elected to succeed in the archiepiscopal See: who two years after either went to Rome, or from Rome received the archiepiscopal Pall. 6. The year following the Episcopal See of Candida Casa, A. D. 763. or Witern, being vacant by the death of Frithwald, Pectwin was immediately ordained his successor. As yet that Bishopric pertained to the jurisdiction of the English, and was subordinat to the Metropolitan See of York: Malmsb. de Pont. f. 272. and so it remained (saith William of Malmsbury) all the time of Pectwin, Ethelbrith and Beadulf the succeeding Bishops: after whom no more can be found, because the said Bishopric quickly failed, being seated in the utmost Northern coast of the English Territory, and exposed to the violence of the Scots and Picts. 7. Assoon as jambert Archbishop of Canterbury had received his archiepiscopal Pall, A. D. 764. he consecrated four Bishops the same year: One in Kent, and three in the kingdom of the Mercians. In Kent, the See of Rochester being vacant by the death of Dunn, there was substituted in his place Eardul●. From whom, together with a Kentish Prince of the same name there is among the Epistles of S. Boniface found one directed to t●e Holy Archbishop of Mentz, Ap. Bonif. Ep. 77. Lullus, to renew a charitable correspondence, which had passed between him and the others his Predecessors. Withal as a testimony of such Charity he desired him in his holy Prayers and Sacrifices to be mindful of three Religious Virgins lately dead in Kent: their names were Irmigy, Northry and Dulicha. 8. There intervened a great communication of affections and Christian Offices between Saint Lullus and our English Bishops, yea Kings also: For we find an Epistle likewise sent to him from Kenulf King of the Westsaxons, by a Messenger formerly directed from Saint Lullus upon some affairs. 9 In the Kingdom of the Mercians Sees now vacant, were Lichfeild by the death of Hemel: A. D. 766. Lindissa by the death of Eadulf, and Leicester by the death of Totta: To the first was substituted Cuthfrid: to the second Ceolulf, and to the third Edbert. Westmon. hic. But whereas Matthew of Westminster affirms that he cannot find the names of the Cities where the said Bishops sat: It cannot be denied but that anciently those Episcopal Sees were movable: yet in this age by the munificence of Kings, they seem to have been fixed: As that of Lichfeild, where many Bishops had already successively remained. Likewise the See of Leicester was established. But as for Lindissa, the See was ordinarily at Dorchester, a Town (saith William of Malmsbury) in the Country of Oxford, Magdebur. de ●ont. l. 4. small and unfrequented: But the Majesty of the Churches, either of old or lately built, was great. In that See after Hedhead there sat Ethelwin, Edgar, Kinebert, Alwi, Ealdulf and Celnulf. Yet true it is that these Bishops sometimes sat at Sidnacester, a place the memory of which has failed. X. CHAP. X. CHAP. 1.2. The (unhappy) death of Ethelwald Moll King of the Northumber's. 3.4. etc. Also of Egbert Arch bishop of York: at which Alcuin was present. 10. A strange Charter of King Kenulf to the Church of Welles. 11. Several Episcopal Sees vacant: and supplied. 1. IN the year of Grace seven hundred sixty five Ethelwald surnamed Mul, A. D. 765. King of the Northumber's died, after he had reigned six years: though William of Malmsbury assigns to him eleven years. Hoveden relates certain terrible apparitions in the air which happened in the beginning of this year, presaging the unhappy death of this King, who on the twenty seaventh of October was slain by the treachery of Alred at a place called Wircanheate. 2. The condition of these Kings in this age was very sad: few of them died natural deaths: This Ethelwald got the Kingdom by the murder of Osulf: and by the like means lost it: And the same fate will attend his successor Alred. A. D. 766. 3. The year following gave an end to the worthy actions of Egbert Archbishop of York, after he had nobly administered that See the space of one and thirty years. A person he was descended of Royal progeny and imbued with divine knowledge: Epit. Bed. Of whose virtues and memorable actions we have treated already. Our Historians do vary in the account of the years in which he continued Bishop: the ground of which uncertainty is because it does not appear whether the time be to be reckoned from the resignation or death of his Predecessor Wilfrid the younger. 4. There was present and assistant at his death his famous Disciple Alcuin, whom a little before he had made Deacon: and who having hitherto all his life composed all his actions by his rule and order, was desirous to receive his commands and instructions at his death also, for the future disposing of his actions. Thus we read in the Life of the said Alcuin, prefixed before his Works, and taken out of an ancient Manuscript belonging to the Church of Rheims: whence we will here extract the following passage: S. Albinus (or Alcuinus) proceeding from one virtue to another, Vit. Alcuini. was consecrated Deacon on the day of the Purification of our Blessed Lady: for before on the same Feast he had received the clerical Tonsure. And perceiving that his Blessed Father Egberts' infirmity increasing showed that his death was at hand: having hitherto done all things by his counsel, he was earnest to inquire of him what his pleasure was he should do, and how he should dispose of himself, after that death should separate them. 6. Hereto the Holy Bishop returned this Answer, suggested to him, as the event showed, by a supernatural direction of God: I would have you (said he) first go to Rome, and in your return to visit France. For I know that there you will produce much good. Our Lord shall be the Guide of your journey, and will bring you back in safety. Be diligent in impugning the late abominable Heresy which endeavours to assert that Christ is only an adoptive Son of God: and be a constant defender of the Mystery of the Holy Trinity: this Doctrine cease not clearly and solidely to preach. After he had spoken thus, he gave him his fatherly Benediction, commending him to our Lords safe protection: and presently after he with cheerfulness departed to our Lord on the sixth day before the Ides of November. 7. He was buried in the Porch of the Church of York: Malmsb. and near to him was also laid the Body of his Brother King Egbert (or Eadbert) who exchanged his Royal Purple for a poor Monastical habit, and died two years after him. 8. The Archbishop left behind him several Monuments of his learning, to enrich the Noble Library which he made at York. Among which are reckoned A Book of Penitential Canons, likewise Collections out of the Canon Law of the Church, and others mentioned by Sir H. Spelman. To those we may add, A Dialogue of Ecclesiastical Institution, lately printed with an Epistle of S. Beda to him: and other Treatises, by the care of Sir james Ware. 9 His successor in the archiepiscopal See of York was Aldebert, Ap. Bonif. Ep. 109. Ib. ep. 99 otherwise called Coena: To whom, by this latter name, remains an Epistle from Saint Lullus Bishop of Mentz, with his Answer to it. The subject whereof is only the renewing of Ancient Friendship, sending of presents and entreating of Prayers for dead friends. A. D. 769. Godw. in episc. bath Wellens. 10. There is extant a Charter of Kenulf King of the Westsaxons by which he this year gave to the Church of Wells and College, formerly built there by King Ina, certain Lands there adjacent, the bounds whereof he sets down. These possessions he gave for the love of God, for the expiation of his si●s, and for s●me vexation to his enemies of the Cornish Nation. These are the words of the Charter. What he meant by this last Motive, I leave to the Reader to judge. A. D. 767. 11. This year died Frithebert Bishop of Hagustaldt: whose Successor was Al●mund: a Prelate of great piety and prudence. And shortly after Cuthwin Bishop of Dumwhich dying, his place was supplied by Aldbert: Like as upon the death of Ethelfrid Bishop of Helmham, there was substituted Lansert. I know not by what fate these two Episcopal Sees of the East-Angles for the most part lose and get new Bishops at the same time: at least so we are informed by the Ecclesiastical Chronicles of that Church And the following year Edbrith, A. D. 768. who is reckoned the ninth among the London Bishops, after he had governed that Church eight years, dying, left it vacant to his Successor Eadgar. XI. CHAP. XI. CHAP. 1. 2. etc. The beginning of the Reign of the Charlemain, &c 4 Of two learned English Virgins. A. D. 769. 1. THE year of Grace seven hundred sixty nine is notable through the whole Church, for the beginning of the Reign of that most famous King, and afterward Emperor, Charles surnamed the Great: Hungtingd. f 341. Hoved hic. Huntingdon and Hoveden do thus write o● it: In the said year, which was the fifteenth of the Reign of Kenulf King of the Westsaxons, began a great change of the right hand of the most High: For than did Charles the Grea● King of France upon the death of his Father King Pipin, beg●n his reign: to whom thirty years after the Roman Empire which had been glorious so many ages, became subject: and continues so to his Successors to these times. 2. We declared before how a great league of friendship and Royal presents intervened between the two late King's Pippin and Egbert King of the Northumber's: The like friendship and society did Al●ed now King of the Northumber's demand of Charles the glorious Successor of King Pipin. This we collect from a Letter written by him and his Queen Og●●fu to S. Lullus Arch-bisop of Mentz. Ap. Bonif. ep 90. In which he desires him to assist with his counsel and favour the Ambassadors which he had sent to his Lord and Patron the most glorious King Carl, that peace and friendship many be established between them. 3. In the same Epistle likewise which is an answer to one sent him from S. Lullus in behalf of the disquieted Churches in his dominion, A. D. 772. Ibid. the same King and Queen not only humbly beg the Holy Bishop's prayers for themselves, but likewise send him a Catalogue of the Names of their special kindred & freind● lately dead, of whom they desire him to be mindful at the Holy Altar: assuring him that the same Charity shall be extended to all his relations in their Churches. Indeed we can scarce meet with any Epistler written in the●e times▪ but this is generally on● clause and part of the business. 4. About this time saith Harpsfeild, A. D. 770. Harpsf saeci 8 c 6. there flourished in Britain two Religious Virgins, famous for their piety and learning called Rictrudis and Gisla, Disciples of the famously learned Alcuin, who taught very many a● this time in Britain. He was not unmindful of the advice given him by his Master, Archbishop Egbert, of going to Rome and thence returning into France: But seeing how useful and even necessary his abode was in Britain, he delayed the said journey, till a fit opportunity was presented him, as we shall declare. And as touching the foresaid Illustrious Virgins we shall in due time mention the kind and learned Letters which passed between them and their Master, when he lived in France. XII. CHAP. XII. CH. 1. Succession of Bishops. 2. Of Pope Adrian: to whom the King of the Northumber's sends Ambassadors 5. The Church of S Boniface miraculously preserved from fire. 6 7 &c Offa King of the Mercians invades and subdues several Principalities. Fictions of Matthew Paris. 1. IN the year of our Lord's Incarnation seven hundred seaventy one the two Bishops of the East-Angles luckily again dy● together, A. D. 771. and to Aldebert Bishop of Dumwich is substituted Eglafe to Lanfe●t Bishop O● Helmham, Athelwolf. In the next following age these two Sees were united into one, which first remained at Helmham, thence wa● translated to Thetford, and lastly to Norwich. 2. The year following to Pope Steven succeeded the worthy and learned Pope Hadrian first of that name: A. D. 772. to whom Alfred King of the Northumber's sent an Ambassador to congratulate his assumption, and for other Ecclesiastical affairs, not recorded. To this Ambassador Alcuin gave an Epistle directed to the same Pope full of humble respect to him, and congratulation to the Church for enjoying the happiness of so worthy a Pastor. The Embasadours' name was Angilbert, whom Alchemy calls his most beloved Son▪ to w●om he committed certain requests to be presented by word of mouth. A. D. 774. Antiquit. Glast. 3. The same year Kenulf King of the Westsaxons added to his former liberality towards the Ancient Monastery of Glastonbury, the Manor of Compton. This he gave to the Abbot thereof called Waldun who newly succeeded to Guban. A D. 773. 4. Afterward the See of London being vacant by the death of Eadgar, in his place succeeded Kenwalck: Nothing remains of the Gefts of either: Neither can any account be given more of the names of Cuthrid Bishop of Lichfeild who died at the same time, to whom was substituted Bert●●n. Hoveden calls them by other names, as likewise the Episcopal See too. It is a difficulty not worth the penetrating. 5. It will not be impertinent in this place to relate how miraculously God gave testimony to the Gests, Doctrine & Sanctity of S. Boniface of late happy memory by defending his Church of Fritzlar from the fury of the Saxons. They making an invasion into the confines of the French dominions, Baron hic. besieged a certain Strong Castle called Barimburg. During which siege they wasted with sword and ●●e the country circumjacent. Their principal rage was directed against the Church of Fritzlare built by S. Boniface, and concerning which he had prophesied that it should never be consumed by fire. Whilst the furious Pagans were exercising their utmost diligence to make this a false Prophecy, and were heaping wood and casting firebrands to set it on fire▪ there appeared to several Christians in the foresaid Castle, and to some Pagans likewise, two men in white shining raiments, who protected the Church from fire: so that by no diligence or pains taken within or without the Church could the Pagans effect their desire: On the contrary, a terror from heaven seizing on them, they fled away, none pursuing them. When they were gone, there was found one Saxon Soldier stark dead, upon his knees, with fire and wood in his hands, bowing down in the posture of one blowing the fire with an intention to burn the said Church. Thus did God show his power and favour to his faithful servant. And though shortly after he permitted the Church of S. Swibert at Werda to be consumed by fire yet so terrible a punishment he inflicted on the Authors, that it became evident that the said Blessed Bishop preached the true Orthodox Faith. 6. In the year of Grace seven hundred seaventy four Offa King of the Mercians a Prince of high Spirits, A D. 774. Hoved. ad A. D. 771. began troubles which in success of time endangered the ruin of several petty kingdoms of Britain. For having three years before this subdued the Nation of the Hesting in the Southern parts of the Island, or Sussex; he extended his ambition to add also the kingdom of Kent to his conquests. And because Lambert (or as some Copies write, Lambert) than Archbishop of Canterbury endeavoured to defeat his ambition, he turned his indignation against that Church also, the dignity and revenues of which ●e sought to diminish: Gerva●. D● robor●- For he took from it several Manors, as Cherring, Seleberts', Chert and several others: which were afterward restored. 7. This wart between Offa and Alric is thus briefly described by Huntingdon: In the twentieth year of Kenulf King of the Westsaxons, Huntingd. f 342. saith he, Offa King of the Mercians fought against the Kentish men at place called Ottanford where the slaughter was most horrible, especially on the Kentish part●▪ So that King Offa by this victory became famous and terrible. William of Malmsbury adds, that Alric King of Kent by this unhappy battle against the Mercians, did cast a great cloud upon the glory of his times. 8. It is probable that by such great success & enlargement of power which this victory gave to Offa, the other Saxon Kings might be so terrified as to seek assistance from abroad, especially from Charles the illustrious King of the French. But sure●y there is small truth in the relation made by Matthew Paris, M. Paris hic how not only Alric King of Kent was slain in this battle, but that thereupon five Kings of Britain should in a pompous manner writ a common letter to the said Charles in which calling themselves the most powerful Kings of Britain, they demanded his aid and strict society, giving him the Title of Imperial Majesty and that he in his Letter to King Offa should style himself the most potent of all Kings: These seem to be groundless fictions borrowed by that Author from some such fabulous Writers as began to abound in this age. However certain it is that King Charles had not the Title of Emperor given him till many years after this time. 9 And as groundless is another Story of the same Author, Id. how after the conquest of Kent the same King Offa subdued all the other Saxon Kings, and particularly Alred King of the Northumber's, whom he compelled to fly into Wales: And that thereupon some hostility began between Offa & the French King Charles, who is said to have written to Offa a threatening Letter, containing imperious demands and that King Offa should answer What have I do with Charles the beyond-Sea King I● he offer any injury to me, I will in hostile manner invade him, and endeavour to make him tributary to my Crown. These are trivial inventions which the said Historian borrowed from some obscure Writer, who strained his wit to sound forth in an immodest, indiscreet manner the praises of King Offa. 10. As for that clause which regards Alred King of the Northumber's, it is true that this year in Easter-week his subjects compelled him to fly out of York, Huntingd f. 242. Hoved. hic. and afterward out of his Kingdom, as Huntingdon relates▪ And Hoveden more expressly declares that King Alred by the unanimous consent of the Northumber's was deprived of all power and privilege of a King, A. D. 776. and that he changed the Majesty of a Prince into the miserable condition of a banished person. First he fled into the City Bebban attended with a very small train▪ and afterward he had recourse to Cynotha King of the Picts. This misfortune therefore was not brought upon King Alred by Offa, as the foregoing fabulous narration pretends: Neither did he fly into Wales, but into the Province of the Picts. ●amd. in Dorsetsh. 11. Alred being thus compelled to forsake his kingdom, there was chosen in his place Ethelred son to the late King Edilwald Mul. But neither did Ethelred sit quiet any long time in his throne: but by another faction of his Subjects was expelled, and the same misfortune happened to several succeeding Princes there, by a fatal giddiness then possessing the minds of that Northern Nation. 12. This same year Kenulf King of the Westsaxons extended his liberality to the Church of Shirborn, upon which (as Camden from his Charter declares) he bestowed a possession of one Mansion seated on the Westside of the River Lyam, not far from the place where it enters the Sea. This land he gave to the end that salt might there he made for the necessity and manifold use of the said Church. XIII. CH. XIII. CHAP. 1. The Monastery of bath founded by King Offa 2. Succession of English Bishops. 3 4 etc. The happy death of S. Walburga Virgin and Abbess. A. D. 775. Malmsb. de 〈◊〉. l. 2. 1. THE following year Offa King of the Mercians founded a Monastery at bath. This Monastery being afterward burnt and utterly ruined by the Danes, was restored by King Edgar, being delighted with the magnificent situation of the place: and because there he first received the Crown of his Kingdom. Godw. in epist. Roff. 2. The same year Eadulf Bishop of Rochester died, and was succeeded by Diora, to whom a certain Noble man in Kent named Egbert gave so much land, as ten ploughs could labour, besides certain woods. To Milred likewise Bishop of Worcester was substituted Weremund: And to Efna Bishop of Hereford, Ceolmund. A. D. 776. 3. In the year of Grace seven hundred seaventy six the Blessed Virgin Walburga made a happy change of a mortal life for an immortal. We have a ready showed that she was daughter to Richard by right a King, and Sister to S Wintbald, and S. Willibald: and that together with them she went into Germany to S. Boniface. She was constituted Abbess of a Monastery at Heydenham, the same town where her Brother S. Winnebald governed a Monastery of Religious men. There she lived with wonderful Perfection, both by her words and example teaching her spiritual children to live the life of Angels. 4. Her Life was written by Wolfhard a devout Priest who lived in the next Century, W●●fhard. ap. S●r. 10. Maij. and who recounts many wonderful Miracles wrought by her intercession: to whom I refer the devout Reader. But one ought not to be omitted, since it is related by an Author that writes what happened to himself. This is Philip Bishop of Eystadt, who also wrote her Life. Phil●p. Eystad●ns in vit. S Walburg. He relates how her Sacred Body was first buried in her own Monasteay of Heydenham, and afterwards translated (at least a great part of it) to Eystadt, and reposed in a Monastery consecrated to her Name. There saith he, to this day (which was five hundred years and more after her death) there flows from her chaste Relics a precious Oil of sovereign and universal virtue to cure all manner of diseases. The wonderful virtue whereof I myself had experience of. For being cast down by a vehement disease, of proof against all Art of Physic or natural remedies, I commanded some of that Sacred Oil to be brought to me, which with earnest Prayers to God, and begging her intercession, I drunk: Which was no sooner done, but to the admiration of all I presently recovered my perfect health. 5. Her Sanctity was so famed, that many Churches ambitiously sought and obtained some portion of her Relics. Thus in the Gallican martyrologue on the fourth of August we find a commemoration of the receiving the Relics of S. Walburga Virgin & Abbess, Martyr. Gall. ●. August. which with great honour were brought out of Germany to Furnes in Flanders, by Baldwin surnamed Ferreus, Count of the same country. And in the same place, Haraeus 2 Maij. saith Haraeus, there was built a Monastery of the Order of S. Benedict to her honour, wherein since hath been placed a College of Canons. 6. Again in the Gallican martyrologue on the second of May there is at An●werp said to be an anniversary celebration of the memory of this Holy Virgin, Martyr. Gall. 2. Maij. from whose tomb doth flow an oyely liquor, which restores health to very many who desire her assistance and intercession. A particular reason why her veneration is great in that City, Miraeus dd 2 M●●j. is given by Miraeus, Because, saith he, it is a constant Tradition of that Church that this same holy Virgin in her way from England into Germany made some abode in Antwerp And to this day there is seen in the most ancient Church of that City a certain Grott, in which she was wont to pray: for which reason the same Church formerly called the Castle Church, was afterward by our Ancestors dignifyed with the Title of S Walburgis. And indeed before the receiving of the Roman Office there, the same Church was accustomed to celebrate the memory of S. Walburgis as their peculiar Patroness four times every year but since that time they keep her Feast but once. 7. It is very probable that this Holy Virgi● was entertained for some time at Antwerp by the Disciples of S. Willebrord, as being of the same Country. For it appears by the Testament of the same Holy Bishop that he possessed to his death the Church built in the Castle of Antwerp near the River Scald, together with a third part of the custom or tribute belonging to it, A. D. 778. Id. ib. as we have before declared. 8. The same Author adds, that in the forementioned vault of that Church there is preserved a part of S. Walburga's ●awbone, which, saith he, in the year of Christ sixteen hundred and fifteen, was visited and reverently kissed by the pious Archdukes Albert and Isabel. XIV. CH. XIV. CHAP. 1.2. Succession of Bishops. 3. The Northumber's rebellious. 4.5. King Offa's victory over the Westsaxons. A. D. 777 1. PEctwin the Bishop of Witern (or Candida casa) dying in the year of Christ seven hundred seaventy seven, after he had administered the same See seven years, there was substituted in his place Ethelbert: who twelve years after was translated to the See of Hagustald. A D. 778. Godw. in Catal. 2. The year following in the place of Ethelmod Bishop of Shirborn, Denefrit was ordained in the same See. Of these two Bishops, saith B. Godwin, besides their names I can find nothing in our Ecclesiastical monuments. 3. The Northumber's still persist in their seditious tumults: For Ethelred whom they had five years before this placed in the throne, out of which they had ejected Alred, they now also drive into exile, or, as some write, detain i● prison, and in his place substitute Alfwold. The principal movers of this sedition were two great Northuusbrian Dukes, concerning whom Matthew or Westminster thus writes: Westhem. hic. Ethelwald and Herebert (saith he) who were Dukes in the kingdom of the Northumber's, rebelled against their King, and at a place called Kings-clive, they slew Ealdulf who was General of King Ethelreds' army: and a while after the same Dukes in a great battle slew two other Generals of the same King, Kenulf and Eggen: As for King Ethelred he was forced to fly out of the Kingdom, in whose place they constituted Alfwold King, a Prince of great piety and justice who reigned ten years. After which time Ethelred was again restored. 4. In the Western parts likewise there arose great commotions. For anciently the West-Saxon kingdom had extended as far as Oxfordshire: Where among other strong places a Castle had been built at a place anciently called Bensigetun, Huntingd. f 343. Malmsb. de Reg. l 1. c. 2. now Benson. But Offa king of the Mercians unwilling any longer to suffer his neighbour Prince to enjoy such an advantage to incommodate his country, raised an Army, and besieged the said Castle. To raise this siege Kenulf King of the Westsaxons approached with other forces: So that they came to a battle: In which Kenulf was defeated and compelled to fly. By which means King Offa took and possessed the Castle. This was the only misfortune which hitherto had befalln Kenulf: who was a Prince renowned both for his virtues and warlike exploits. But after this, continual calamities oppressed him, till his death, which was also very unhappy. 5. Kenulf after this defeat endeavoured by the assistance of the Brittain● to repair his losses: But Offa to prevent the intercourse between the Westsaxons and Britain's caused a mighty trench for the space of ninety miles between the River's Dee (Deva) and Wey (Vaga) to be made: which though it was the occasion of many contentions, yet in them all Offa had the advantage. XV. CHAP. XV. CHAM 1.2. etc. Miraculous judgements of God against the Pagan blasphemers of Saint Swibert, and Sacrilegious destroyers of his Church and Monastery at Werda. 9.10. &c The Writer of that Narration is Saint Ludger: whose Holiness, together with the Doctrine of the Veneration of Saints, is asserted. 1. WHilst these troubles afflicted Britain. Almighty God in Germany fought for the defence of the Faith planted there by the English-Saxons, miraculously punishing the Sacrilege committed by the Saxons and Westphalian Pagans against the Monastery or Werda built by his servant S. Swibert: as we find written in an Epistle of S. Ludger Bishop of Munster written to Rixfrid Bishop of Vtrecht. 2. Whilst the glorious King of the French, Append. ad Sur. 1. Mar●. Charles surnamed the Great was fight in the Southern parts of France against the Saracens then reigning in Spain, the fierce and perfidious Saxons and Westphalians judging this to be a fit time to revenge themselves of the losses which they had formerly suffered from the Christians, raised a mighty army, with which they wasted all the countries as far as the Rhine, expressing their ra●e principally against the Churches of God, and sparing neither sex nor age. With this fury they came to Werda where was the Church of S. Swibert. There they utterly destroyed and burnt to the ground both the Town and Church: all the inhabitants and Priests they killed which had not escaped by flight: and all the Sacred Books and ornaments they burned. Only the Sacred Body of S. Swibert was preserved from their fury, though with all possible diligence they made search for it. Yea many of those Saxons who were Christians, had a desire to express their hatred against this Holy Bishop, because many years before this, by his intercession the French had gained a memorable victory against them. 3. In this detestable Army there was not any one so execrable in his malice and cruelty as a certain Officer called Ogell Osterbach of Paderborn. This man was the principal instrument of the Devil in all mischiefs committed, in which he took excessive pleasure: And particularly he it was who with great labour and diligence heaped wood for burning the said Church, which with much ado at last by God's permission he performed. 4. After he had among many other abominable actions executed this, being at dinner with his companions in a meadow adjoining to the same place, he with great joy and triumph recited to them what he had done, particularly insulting upon S. Swibert the Protector of the French, and blaspheming God: But behold in the midst of his laughter and joy the heavy wrath of God came upon him, so that he fell backward before them all upon the plain ground; and broke his neck: by this horrible death paying a fit punishment for his sacrilegious cruelty. 5 Neither did Almighty God judge this a sufficient testimony of the honour which he would do to S. Swibert in the sight of the Pagan Army. For three hours after the accurted body had lain on the ground covered with a garment, a trumpet sounding to the remove of the Army, certain kinsmen of this execrable Ogell and others his associates in mischief caryens it into the Churchyard of S. Swibert, to bury it there. But they could not effect it by any means: For assoon as ever they had digged a grave, presently the earth would fall into it, and no sign of a trench would appear. Again and again they made trial in other places there, but still the ground became plain and even immediately. This caused a wonderful astonishment in them: and they all concluded that he was unworthy of burial there, who had so sacrilegiously profaned the place and burned the Church. Moreover when they took the garment off from his face, it appeared so horrible to them▪ that in a grievous fright they left the body, not knowing what to do with it: When some other Saxons of that Army heard this, they with indignation took the carkeyse and cast it into the Rhine. 6 This prodigious accident being by some of these companions with much grief told to the two principal Rulers of the Army, Nothelin and Occo: they answered, This was an accident to be imputed to chance, and not to any power of S. Swibert, who was not able to defend his own Church. After many the like blasphemous speeches the said Noble men departed from one another, and Nothelin as he was boasting of the mischief done to the Christians, was immediately struck blind, and tormented with unsufferable pains in all his members: Which continued and increased upon him; till by the advice of certain sober men, he with many sighs & tears acknowledged the crimes which out of pride and malice he had committed against God and his Saint: Moreover he upon his knees in the sight of his army made a vow that if God would please by the intercession of that Holy Bishop to restore his sight, and take away his torments, he would humbly visit the Shrine of S. Swibert, and employ his riches for rebuilding the Church. He had no sooner publicly made this vow, but immediately he recovered his sight and health. And shortly after attended by his whole family, he accomplished his vow. 7. As for the other Noble man called Occo, he returning nomewards, not knowing any thing which had happened to Nothelin, as he was beasting in the way of his exploits against the Christians, and especially how they had been revenged upon S. Swibert, in whose protection the Christians had put so much confidence: He presently in the presence of his whole troop was by Almighty God struck both deaf and dumb. In which case he was carried to his house: and a good space of time after, recalling to mind his cruelties and blasphemies against God, he acknowledged himself justly punished, of which he heartily repent, and hoped by Prayers and Alms to obtain a removal or that punishment. Notwithstanding his Prayers and Alms had not that effect which he expected. 8. But when he was informed how Nothelin by the intercession of S. Swibert had been cured of his blindness and pains, he presently conceived a great hope in God and his Saint: and in like manner vowed that he would visit the Saint at Werda, and addict himself wholly to his service, if he likewise might recover his speech and hearing. The same hour he also was healed by the Heavenly Physician: and setting his house in order, he with his whole family solemnly went to Werda to the Church of S. Swibert, and with great devotion and reverence performed his Vow. Moreover disdaining to return home to worldly employments, he remained there and joining with the foresaid Nothelin and other devout persons to furnish costs, he the next year rebuilt the Church which had been burnt, so that it was more beautiful than it had been before. Yea moreover renouncing his Government and dignity, he spent the rest of his life at the Monastery of S. Swibert at Werda, with great fervour serving our Lord and... 9 Thus writes the Holy Bishop Ludger, relating the affairs of his own age. Now what will the Sectaries of our age oppose hereto, those I mean, who are as great enemies to the veneration due to Saints and honour to their Shrines, as Ogell or the two Noble men had been? They will perhaps say, that Saint Ludger was too credulous, or not rightly informed in the occurrents of those times. Baron. hic. 10. Let Baronius then inform them what a person S. Ludger was: S. Ludger (saith he) was by birth a Frison, descended from Christian parents, and bred up under the discipline of Saint Gregory disciple of the holy Martyr S. Boniface, in the Church of Vtrecht. Assoon as he was adopted into the Clergy, he was by him sent into England, where Alcuin did publicly profess the teaching of Sacred learning. He stayed then only one year with him: after which he returned to S. Gregory, by whom he was ordained Deacon. Then he went back into England, where during the space of three years and a half he heard the Lectures of the same famous Doctor, well known to Charles the Great, insomuch as Letters passed frequently between them. From thence, after the death of S. Gregory, he was in a vision called by S. Lebwin who had preached the Gospel at Daventry: Whereupon thither he went, and repaired the Church which had been burnt by the Saxons. From Daventry he was sent by Albinus the Successor of S. Gregory into the country of the Frisons, where he Zealously preached the Christian Faith, and destroyed many profane Temples of Idols, even when the Idolatrous Pagans were present, and withheld by a Divine hand from opposing or hurting him: so that he may truly be called the Apostle of the Frisons. This testimony does Baronius give of S. Ludger, which he collected out of his ancient Acts written by the Monks of Werda. 11. But though it were supposed that Saint Ludger was misinformed: and the like may be said of S. Gregory the Great, S. Augustin, S. Gregory Nazianzen & other Fathers who write such like Stories, confirming the Doctrine so much opposed by Sectaries, of Invocation and Veneration of Saints: It may be they were credulous a little too much, at some times. But the Miracles, of which they profess themselves to have been eye-witnesses, cannot be suspected. And however, this may be said in general, that how incredulous soever any one may pretend to be of the special stories related by them, yet none can be so unreasonable to affirm that they related any Stories which contradicted or destroyed the Faith which they maintained: and which appears likewise to have been the common Faith of the Church in their respective ages, since their Writings have been generally approved and admired, and not any but professed Heretics, such as Vigilantius and jovinian, ever opposed the Doctrines confirmed by such Stories. XVI. CHAP. A. D. 780. XVI. CH. 1.2. etc. Several Successions of English Bishops. 4.5. etc. The Gests and Death of S. Sturmis first Abbot of Fulda. 1. THE year following several Episcopal Sees were vacant in Britain: A. D. 779 In the kingdom of the East-Angles Eglaf Bishop of Dumwi●h and Athelwolf of Helmham, as it were by an ancient Law, dying at the same time, to the former was substituted Eadred, and to the other, Hunfert. Again the See of Hagulstadt being vacant by the death of a Prelate of eminent virtue, Alcmund, Tilbert, or Tilher, or as some call him Gilbert, was ordained in his place: And Kenulf Bishop of Lindesfarn dying, his Successor was Higbald. Lastly in our ancient Catalogue of the Succession of Bishops we find that another Tilher was consecrated Bishop of Worcester, in the place of Weremund who died this year. 2. Not long after Albert or Aldebert surnamed Coena, A. D. 780. Archbishop of York, as Hoveden writes, departed this life to our Lord: but a little before he died Eanbald was ordained in his room. Some affirm that this Eanbald was a Disciple of S. Alcuin. But they are mistaken: for it was not this, but an other of the same name who sixteen years after this was his immediate Successor in the said Archbishopric that was Alcuins' Disciple. 3. Moreover Kineard Bishop of Winchester at this time ended his life, to whom succeeded Aethelard Abbot of Meldun, or Malmsbury, who was afterward assumed to the See of Canterbury. And in the place of Bertun Bishop of Lichfeild was substituted Higebert. 4. We shall not much transgress the bounds of this History if we commemorate the death of Sturmis the first Abbot of Fulda: who by the Centuriators of Magdeburg is affirmed to have been an English-Saxon, but more truly a German of the Province of Noricum, Aegila vit. S. Sturm. ap. 16. Decmb. as we read in his Life written by Aegila the fourth Abbot of the same Monastery of Fulda. He was in his childhood offered to S. Boniface, who recommended him to the care of his devout Priest Wigbert, Abbot of the Monastery of Fritzlar: by whose inspection he was in his tender years brought up in piety and learning: in so much as that being yet but a child, he committed to his memory the whole Psalter, and a great part of the Gospels and other Lessons of Holy Scripture. 5. In due time he was ordained Priest, and with great zeal preached the Gospel among the Pagans, Almighty God confirming his Doctrine by frequent Miracles, as casting out of Devils, restoring many to health by imposition of his hands with prayer. Many seduced Christians he recovered to the Orthodox Faith: and many discords and dissensions he composed, teaching all his hearers to practise meekness, humility, longanimity and Charity. 6. After three years thus piously employed, he was by inspiration moved to undertake a life of solitude, austerity and contemplation. Which having discovered to Saint Boniface, he was by him appointed to find out in the Province called B●chonia a convenient retired place for a Monastery, to which quiet state S. Boniface himself had an intention in his old age to betake himself, though he could never effect his desire. After a long search, at last his Disciple Sturmis found out the most proper and in all respects most convenient Seat of Fulda, where as hath been declared, S. Boniface by the munificence of the Noble Princes Caroloman and Pipin built that famous Monastery. 7. When it was built, he committed the care and government of it to S. Sturmu: to whom he gave instructions how he should direct such as were committed to his care: adding likewise Precepts concerning obedience and Humility to be practised by the Monks, conformable to the Rule of S. Benedict, which he established among them. Among other Instructions he told them that he could not find in any Writings of the ancient Institutours of Caenobiticall Profess on that Wine or Strong drink were becoming the Discipline of a Monastery: he therefore forbade the same to them. But some years after, in the reign of King Pipin, this custom by the Decree of a Synod was altered in consideration of the weakness & infirmities of many among them: though some persisted in the ancient austerity to their deaths. 8. But for a more perfect Instruction in Monastical Discipline, S. Sturmis four years after he had been constituted Abbot, with the consent of S. Boniface, went to Rome, where for a years space he perfectly informed himself in the Regular practices and Traditions of the Monasteries there and several other parts of Italy: And having made a collection of the best and most perfect, returned homewards: and first informing Saint Boniface of of all, by his advice he established the practices of them in his Monastery of Fulda. Hence it came to pass that many seeing the innocence and piety of those Religious men, were induced to heap possessions on the said Monastery. 9 After S. Boniface's Martyrdom, the Holy Abbot Sturmis, to whom S. Boniface had given order that his body should be buried at Fulda, went into Friesland, attended with a great multitude, to fetch the Sacred Body, which after earnest contention with S. Lullus Archbishop of Mentz, at last he obtained, and with a most solemn Procession brought to his Monastery. By occasion of which the devotion of many to that holy place increasing, the Monastery became much enlarged and enriched. 10. Not long after the Devil enviously looking on the prosperity of the said Monastery, suggested to the minds of three malevolent Monks to accuse their Holy Abbot to King Pipin, objecting to him that he was an enemy to the King. The Holy man did not express much earnestness to refute this accusation, saying only: I have a witness in heaven of the falseness of this imputed crime: Whereupon by the Kings command he was banished from thence with a few other Monks, and retired to a Monastery called Vanedi●h, where he remained two years, with all kindness entertained by the Abbot. As for the Monastery of Fulda the care or it was committed to Lullus, who had conceived a bitter passion against the Holy Abbot Sturmis, upon occasion of the contention about S. Boniface his body. Lullus thereupon appointed over them a certain Monk called Marc: whose government the Monks could by no means support: insomuch as when they were ready unanimously to forsake the Monastery, Lullus quieted them by permitting the choice of an Abbot to themselves: This pleasing them, they elected one of their brothers, a true servant of God named Freszold, one who from his infancy had been brought up by S. Sturmis and was tenderly loved by him; who accepted of the Orrice of Abbot only out of a desire and intention to join with his brethren in endeavouring to restore their good Spiritual Father Sturmis: For which purpose they demanded the Prayers of all the neighbouring Monasteries. 11. By virtue of which Prayers, God moved the heart of King Pipin to call to mind the servant of God S. Sturmis, and to give order that he should come to his presence. Being then brought to the Palace, and several days expecting when he should be called to the King's presence, It happened one morning early that the King intending that day to hunt, went according to his custom to prayers into his Chapel, where the Holy man after the Mattin office still remained: Who seeing the King, presently took a light which he carried before the King, till he came to the Altar, where after he had prayed, he said to the Holy Abbot, God has once more brought us together: What was that which your Monks accused you of, and which moved my displeasure against you? I have quite forgotten it. The Holy man answered, Though I have oft of●fended God, yet I am free of all offence against your Majesty. The King replied, However the matter stands, If you have imagined or done any thing to my prejudice, God forgive you▪ as I likewise 〈◊〉. In saying which words he drew out of his garment a thread of silk which he threw on the ground, saying, Let this be a token that I have cast away all displeasure against you. And presently after knowing how much his return was desired, he sent him back honourably, confirming the Privilege given by the Pope, by which that Monastery was exempted from the jurisdiction of Lullus Archbishop of Mentz. The report of his return being divulged, he was solemnly met by all the Religious Monks in those quarters, who with singing of Psalms and great joy attended him to his Monastery. 12 The Blessed Abbot then employed his whole time in correcting all disorders in his Monastery, in adorning the Church, and repairing the decayed buildings about it. And particularly to the end all occasions of going abroad might, according the S. benedict's Rule, be taken away, he took care that all necessary Manufactures should be exercised within the Convent, and for a general commodity he caused trenches to be made by which he conveyed water within the Monastery, to the inestimable benefit of his Religious. He also made a sumptuous Shrine for the Sacred Body of S. Boniface, enriched with gold and silver, which remains to this day. And so great favour and familiarity he had with King Pipin that he obtained of him a Manor called Omunstat belonging to the Crown, with all ●hat depended on it. 13 The like favour he enjoyed with King Charles after his Father King Pipins death, who oft sent for him, and bestowed another Mann●r on the said Monastery, called Hamelenburg: In consideration of which, Prayers are said to this day by the Monks for him. After this the said Most Christian King began to think seriously how to induce the barbarous Nation of the Saxons to embrace the Faith of Christ: Which design he recommended to the prayers of all God's servants. Then gathering a great Army, and taking with him many Ecclesiastical persons, he partly by terror, and partly by their preaching and exhortations withdrew a great part of that Nation hitherto captived by the Devil, from Idolatry, and caused them to submit themselves to the easy yoke of Christ. After which he divided the country into Parishes, appointing Priests to preach & baptise among them. 14. Notwithstanding after the King was departed with his army, most of the Saxons renouncing Christianity returned to their old Idolatries: and not content with that, they raised forces, killing all Christians among them, and wasting the whole country as far as the River Rhine. When they came near to Fulda, the Holy Abbot knowing that they had sent a band of soldiers to burn the Monastery and to kill all they found in it, gave notice to his brethren of the danger: Whereupon they all taking the holy Martyr's body with them, went towards Hamelenburg. But the Holy Abbot went to a place called Weisereth, endeavouring to gather soldiers to repress the cruelty of the barbarous Saxons. A. D. 781. Which was also effected. And when the Saxons were compelled to retire home, the Monks returned with the Holy Martyr's body to Fulda. 15. After this King Charles brought a second time his Army against the Saxons: and commanded the Holy Abbot Sturmis with his Monks to remain in a strong town called Heresbury. And after the war, which was prosperously ended by the King, he sent him being sick to his Monastery, attended by his own physician called Winter: who mistaking his disease, applied Physic to him which instead of qualifying, much increased it. Whereupon the man of God perceiving that death approached, commanded all his Monks to be assembled, whom he earnestly exhorted to persevere in the same Regular observance which he had instituted among them: And then recommending himself to their prayers, he begged pardon of every one who thought himself any way injured by him, and professed that he cordially forgave all his persecutors, particularly the Archbishop Lullus, who had always been his adversary. Then he took leave of them all: and presently after, his sickness coming to extremity, we who assisted him besought him with tears that he would be mindful of us, and pray for us in heaven. He suddenly turning himself toward us, said. Make yourselves worthy that my Prayers may do you good, and I will not fail to do what you desire. After this his pious Soul was delivered out of the prison of the Body, and being plentifully enriched with all divine virtues and graces departed to our Lord, to live forever in his heavenly kingdom. Amen. 16. Thus writes the Devout Abbot Aegila successor and Disciple of this blessed man: Marty. Ro● 16. Decemb who was an eye witness of many things here related. He was canonised by Innocent the second in a Council of Lateran celebrated in the year eleven hundred thirty nine. His Memory is celebrated on the sixteenth of December. XVII. CHAP. XVII. CH. i. 2. &c The Gests and happy death of Saint willebald, an English Apostolic Bishop in Germany. 1. THE year following another Disciple & Companion of S. Boniface in his Apostolic Office received the reward of his labours. A. D. 781. This was S. Willibald Son of King Richard and Bonna (who is said to have been sister to S. Boniface) and Brother to S. Winnebald and Saint Walburga. His Life remains written by a kinswoman of his, a Religious Virgin, who lived in his Sister Walburga's Monastery at Heidenham in Germany: The sum whereof is this: 2. When he was but three years old a certain grievous infirmity seized on him by which all his members were so contracted & benumbed, Vit. S. Willibald. ap. Sur. 7. julij. that he became as in a sort dead, so that his parents almost despaired of his recovery. Where with being greivously afflicted they took him and offered him to our Lord, to whose service they designed him in case he would please to restore him his health. Now it was a custom among the Saxons that instead of Oratories they would erect in the fields or near their houses Crosses of stone or wood, to which they would repair for performing their devotions. Before such a Cross they laid the infant, vowing him to God's service. Which they had no sooner done, but his health was immediately restored to him. 3. Two years after therefore they, being mindful of their Vow, delivered him to a venerable person named Theodoret, who according to their order presented him to a devout Abbot named Egbald who governed a Monastery called Waltheim He with the advice and consent of his brethren, received him as a Member of their Religious Congregation: where he was bred up in all modesty piety and humility, and withal according to his capacity was instructed in all Sacred learning. 4. When he was arrived at a mature age he by earnest prayers obtained permission to accompany his Father and Brother in a pilgrimage of devotion which they undertook to Rome. In their return their Father S. Richard died at the City of Lucca, where also he was buried with great honour, as hath been else where declared. After whose death, an earnest desire took him to prolong his pilgrimage as far as the Holy land, there to visit and perform his devotions in all the places where the principal Mysteries of our Salvation were wrought. And accordingly, being accompanied by two devout persons only, he returned back, and taking ship at C●●eta, they sailed to Cyprus: and from thence into Syria, where arriving at a City called Emesa, he with his companions, who were now seven, was taken prisoner, and in danger to lose his life upon a suspicion that they were Spies. Being thus made captives, God disposed the heart of a certain old man who was a Sara●en, to pity them: insomuch as he oft visited them and ●ent them daily sufficient nourishment in their prison. Not long after a Spanish merchant who had a Brother a servant of the Prince of that Ci●cy, in great favour with him, by his intercession obtained the freedom of these Captives. 5. From thence therefore they went into the Holy Land, which they passed quite through, scarce omitting any place that was memorable, or recorded in Holy Scripture. A particular account of all their proceedings, with ●he names of each place in order may be read in the History of the said Religious Virgin, who professes that she received the relation from S. Willibalds own mouth. 6. When they were come to Gaza, S. Willibald being present at Mass solemnly sung to the honour of S. Mathias the Apostle, lost his sight, and for the space of two months continued blind: whereupon he returned to jerusalem, & entering into the Church where the Holy Cross was found, his sight was again restored to him. After this, passing through several cities and places of devotion, they took ship again & returned into Italy, arriving at Naples: From whence S. Willebald with one companion traveled to the famous Monastery of S. Benedict, called Mount Cassin, where they found very few Monks under the government of their Abbot called Petronax, a man of great mildness & prudence. There S. Willibald made his abode the space of ten years, during which he was some times appointed Sacristan of the Church, afterwards a Dean, and lastly the Porter. 7. In this place having perfectly instructed himself in all duties belonging to Regular Observance, at last with permission of his Abbot he returned to Rome, where he was with great kindness received by Pope Gregory the third, who took great delight in hearing him recount the marvellons' variety of accidents which befell him in his long voyages. And awhile after, the said Pope told him that his kinsman S. Boniface had earnestly requested him to command him to quit the Monastery of Mount Cassin, and to send him into Germany to assist him there in preaching the Gospel's. To which command S. Willibald humbly submitted, and accordingly leaving behind him his companion in the Monastery, be began his voyage into Germany, and at last arrived at a place called Linthruth, where he found S. Boniface: who not long after sent him to a place called Eystat: Which place had been given to S. Boniface by a devout person called Suitgar, who accompanied S. Willebald thither. The Region thereabout was in a manner waste, scarce any house to be seen, but a small Church dedicated to our Lady Now after these two devout persons h●d chosen a place convenient to be the Seat of a Monastery, they went to S. Boniface to give him notice thereof: who returned thither with them: and there ordained S. Willibald a Priest. A year after this S. Boniface called him into Thuringia, whither being come he went to Heidenheim, where his Brother was Abbot of a Monastery, by whom he was with very great joy received, after so many years of separation. To the same place shortly after S. Boniface came with two other Bishops, S. Burchard and S. Wizo By whom S. Willibald was consecrated also Bishop: and sent back to Eystat, which Saint Boniface bestowed on him to be an Episcopal See, giving it the preeminence next to the Metropolis of Mentz 8. There he built a Monastery, instituting the Monks in the Observances which he had learned at Mount Cassin. And there leading an Angelical Life among men, A. D. 783. dividing his employment between a quiet repose of Contemplation in the Monastery, and charitable solicitudes in governing his Diocese, he at last full of merits and Graces this year rendered happily his soul into his merciful Creators' hands and was honourably buried in his own Church. where his Memory is in great veneration, and his Sanctity testified by many Miracles, which are registered by Philip his Successor in the same Bishopric. Two hundred and eight years after his death he was solemnly Canonised by Pope Leo the Seaventh: Martyrolog. ●om. 7. jul. And both in the Roman and English martyrologue his Memory is celebrated on the seaventh of july. XVIII. C. XVIII. CHAP. 1. The death of S Werburga. 2. Succession of English Bishops. 3. 4 etc. A great miracle of a Soldier recovered by the Intercession of S. Bruno. A. D. 782. 1. ABOUT the same time is recorded the death of S. Werburga: she had formerly been wife to Ceolred King of the Mercians, after whose death, which happened in the year of Christ seven hundred and sixteen, she complying with a divine inspiration entered a Monastery, where like the good Widow, Saint Anna the Prophetess, sh● never departed from our Lord's Temple, serving God night and day in abstinence and prayer the space of sixty five years, partly as a simple Religious woman under Obedience, and partly as Abbess of the same Monastery, with as much humility governing others, as she had formerly obeyed. A. D. 783. 2. Then the See of Worcester being vacant by the death of Tilher, it was supplied by the substitution of Adored in his place. Ce●lmund likewise Bishop of Hereford dying, there was ordained in the same his Successor named Vtell, in the year of Grace seven hundred eighty three. 3. Little else occurring the same year in Britain, S. Ludger will inform us how wonderfully Almighty God glorified his servant Swibert in Germany, so recommending the Faith which he had taught. Vid. Append. ad Act. S. Swib. ap. Sur. 1. Mar●. That year (saith he) the most victorious King Charles having destroyed all the forts of the rebellious Saxons and Westphalians, came to a place called Drome, which having likewise subdued, he left it to be kept by his Son▪ called Charles also, whilst himself went further into the midst of Saxony. In his absence the Westphalians came with strong forces purposing to drive the young Prince out of that country. Thereupon a battle being sought, the Prince with his horse quickly defeated the Enemies. 4 Now among the Westphalians there was a certain soldier called Bruno, a devout Christian, who had been compelled by the Noble man who governed that territory where he lived, to be present in the battle: His name when he was a Pagan had been Eldack: he was a man of great courage and wealth. This man having been present at the miserable death of the Sacrilegious Ogell, and knowing how the forementioned Noble man, Occo and N●thelin had for their sacrilege and cruelty been divinely punished, and again upon their repentance restored, thereupon became a Christian, and moreover in devotion to S. Swibert, he besides his other prayers, every day recited Our Lord's Prayer, and the Angelical Salutation, earnestly begging that by his intercession he might obtain mercy in his last ●ower. 5. Now this Bruno fight valiantly in the front of the army, was at last oppressed by the French horse, and among other wounds, was struck into the breast with a lance, so that falling to the ground he was trodden under the horses feet. Thus weltering in his own blood, and being ready to expire, he inwardly prayed S. Sw●bert to assist him in the present extremity: vowing that if he escaped that danger he would devore himself to his service the remainder of his li●e. Assoon as he had made this prayer & vow, being in an Ecstasy, S Swibert in a glorious shape, adorned with his Pontifical vestment: appeared to him, and touching him with his Crosier, told him, that he had obtained of God that he should be freed from the present danger: therefore he should be mindful of his Vow: Having said this, and making the sign of the Cross upon him, he vanished out of sight 6. In the mean time certain of the French conquerors saw the brightness in which S. Swibert had appeared & thereupon ran to the place, conjecturing that it was a sign that some person of eminent holiness was either dead, or at least in an Agony there. Bruno seeing them, with a soft mournful voice begged their charitable assistance. The Soldiers seeing his horrible wounds wondered he was not dead. Then he informed them concerning the apparition of S. Swibert, and the Vow he had made: as likewise how by compulsion, and against his conscience he had fought in that war. Hereupon they compassionately bound up his wounds, and carried him to a commodious lodging, where care might be taken for his recovery. 7 The fame of this being spread came to the ears of the King, who then was at a great distance in a place called Stoming● He commanded therefore that the soldier should be carefully brought to him: & having viewed all his wounds then not perfectly healed, & heard a particular relation of his Vision from his own mouth, he for the honour of S. Swibert gave him his freedom: Who assoon as he was recovered went to Werda with liberal oblations, & there served our Lord the remainder of his Life. And as for the glorious King Charles, call likewise to mind how great a victory his Father King Pipin had obtained by the intercession of S. Swibert he honoured him ever after as his Special Patron, A. D. 784. and recalling all the Monks of the Monastery of Werda who had during the war been dispersed, he gave them many gifts and possessions: and magnificently adorned the Church of S. Swibert. Yea moreover many among the Saxons and Westphalians bore a peculiar honour and veneration to the same glorious Saint. 8 This Narration commended to posterity by a Bishop of so great Holiness, as S. Ludger hath been showed to be, written likewise in the same age wherein this wonder happened and such public marks of the truth thereof appearing, seems to be warranted from all possibility of falsehood. And yet our late Lutheran Centuriators have the immodesty to write, Swibert was in great fame for working miracles but yet not any of them can be demonstrated. As if a thing publicly seen, confirmed by the writings, Charters, oblations and lasting Monuments of Princes did want sufficient testimony. But men who wilfully shut their eyes, cannot see a mountain, when they dash their heads against it. XIX. CH. XIX. CHAP. 1.2. &c The Gests and happy death of Saint Gregory, Successor to S Boniface in the Bishopric of Vtr●cht. 5. Of S. Albericus an Englishman, Successor to S Gregory. A. D. 784. 1. IN the year after our Lord's Incarnation seven hundred eighty four died S. Gregory Bishop O● Vtrecht, a disciple of S. Boniface, worthy such a Master. Some Writers notwithstanding affirm that he was only elected but never confirmed Bishop, his modesty and humility resisting: so we read in the Annotations to our martyrologue. Martyr. Ang. 25. August. Or it he were Bishop there, he either resigned, or admitted as his Coad●utour Alubert. His Life is written by S Ludger Bishop of Munster: Where it appears that he was by birth a Germane yet by reason o● his relation to S. Boniface deserves to be commemorated in our History. Vit. S. Gregor. ap Sur 25. August. 2. One example or two of his piety we will here briefly relate. Two of his Brethren travelling unwarily through a forest, were met, robbed & murdered by thiefs; Whereupon a strict s●arch being made, the murderers were apprehended▪ and brought to this Holy man, to be punished according to his pleasure and order. But he being a Disciple of him who loved and died for his enemies, not only commanded they should be set free, but likewise entertained them with all humanity, affording them both mea● and clothes: contenting himself with admonishing them to abstain for the future from such injustice and cruelty. 3. The same meekness and patience he showed in injuries done immediately to himself. For he wanted not such as calumniated and sought to deprave his best actions. These he was so far from hating, or revenging himself on them, that he rather increased his kindness and tenderness to them. Yet God took his cause in hand: insomuch as not any one of them escaped panishment, but by some judgement or other were compelled to acknowledge their malice and injustice 4. His last sickness was a Palsy, which yet neither deprived him of a power to walk, nor to continue his pious exhortations to his Disciples. This disease continued three years before his death, and it purified him as gold in the fire. Yea God was pleased to show by a visible sign how pure his soul was: For when he was brought to that feebleness that he could not be removed out of his bed, all the members or his body became like clean white wool. Being ready to die, he would needs be carried into the Church, where having received the Body of our Lord, he gave up his spirit to him, Martyr. Ang 25. Aug. looking towards the Altar. His Memory is celebrated on the twenty fifth of August. 5. As touching his Successor Albericus, he was by birth an Englishman: and is named in the Gallican martyrologue with this elegy. Martyr Gallic. 25 Aug. On the one and twentieth of August is celebrated at Vtrecht the deposition of S▪ Albert●, Bishop of the same City an● Confessor. He was born in Britain in the Diocese of York, from whence he came into Germany to preach the Gospel: and for his excellent endowments in piety and eminent learning he was made Canon of the Church of Vtrecht. Afterward when S. Gregory through weakness and old age was disabled to administer the same See, S. Alberic was appointed a dispenser of the whole Diocese, to govern both the Clergy and people, and S. Gregory himself by inspiration of the Holy Ghost foretold that he should ●uccee●●im in the Bishopric. Therefore after the Holy Bishop was freed from the chains of his flesh, S. A●●eric was according to the desires of all exalted to his Epi●●copall throne. After which not contenting himself with the solicitudes of his particular Diocese and Province, he extended his care to the adjacent regions, and sent S. Ludger, who was afterward Bishop of Munster, into the country of the Frisons, there to spread the Gospel▪ a●d root out Idolatrous superstitions At length after he had governed the Church of Vtrecht many years with admirable Sanctity, this blessed servant of God who was wholly celestial▪ forsook the earth, to which his heart never had been fixed and departed to his heavenly country. He was honourabl● bu●ied near to his holy Predecessor, accompany 〈◊〉 him 〈◊〉 in his Tomb and reward, whom he has always f●llowed in order and merit. A. D. 785. XX. CHAM XX. CHAP. 1.2. Succession of Bishops in England. 3.4 etc. The unhappy death of Kenulphus King of the West Saxons. 6. Brithric succeeds him. 7. Of Rictritha, a Holy Queen and Abbess. 1. AT the same time in Britain the Episcopal See of London being vacant by the voluntary resignation of Kenwalch (as it is said) it was supplied by Eanbald, or Eadberch. And after the death of Edbert Bishop of Leicester, Vnwona was ordained in his place. A. D. 785. 2. The year next following the two Bishops of the East-Angles die again together, and to Eadred Bishop of Dumwich succeeded Alphun: to Hunfert Bishop of Helmham, Bibba. And within two years; both these agree to die together, and to leave their Sees to new Bishops. 3. This was the last year of the Reign of Kenulf King of the Westsaxons: a Prince who had given many examples of virtue and piety, but yet ended his life unhappily. The length of his reign, and circumstances of his death are thus declared by William of Malmsbury: Malmsb. de Reg. l. 1. c. 2. Kenulf, says he, was a Prince illustrious both for his virtues and warlike exploits. In one only battle which in the four and twentieth year of his reign he fought against Offa King of the Mercians, he was overcome. And after that he was afflicted with many calamities, and in conclusion came to a dishonourable and unhappy end. For after he had governed the kingdom of the Westsaxons the space of one and thirty years neither cowardly nor immodestly: at last whether it was out of a proud confidence that none durst resist him, or out of a provident care of the security of his Successor, he commanded Kineard the Brother of the Tyrant Sigebert, whom he saw to increase daily in power and wealth, to depart his kingdom. Kineard judging it best to yield to the tempest, went away with a show of willingness: But presently after by private meetings and unsinuations he assembled a body of men given to all manner of villainy, with which he watched an opportunity against the King. And having been informed that he was for his recreation and lustful pleasure retired with a small retinue into a certain country dwelling, he came suddenly upon him with some light armed soldiers, and encompassed the house where the King was securely attending to his unlawful luxury. Who perceiving the danger he was in, advised with his servants what he should do. At first he barricadoed the doors, hoping either by fair speeches to win, or by threatenings to terrify the soldiers without: But finding neither way to succeed, in a furious rage he suddenly leaps forth upon Kineard, A. D. 786. and wanted very little of killing him. But being compassed by the multitude, and thinking it inglorious to fly, after he had well avenged himself by the death of many of the Traitors, he was slain: And those few servants with attended him, scorning to yield, and earnest to avenge their Lord, were killed likewise. 4. Presently the fame of so execrable a Tragedy was spread abroad, and came to the knowledge of certain Noble men, not far distant, with the King's Guards. Among whom Osric, who was most eminent both for age and prudence, encouraged the rest not to suffer the death of their Prince to pass unrevenged to their perpetual infamy: Whereupon they all drew their swords and rushed upon the traitorous murderers. Kineard at first endeavoured to justify his cause, to promise great matters, and to challenge kindred: But when all this proffited nothing, than he inflamed the minds of his companions and fellow soldiers to resist boldly. A good while the combat was doubtful, one side fight for their lives, and the other for glory. At last victory having a good space hovered uncertainly, turned herself to the juster cause. So that wretched Traitor after a courageous but vain resistance, left his life, having enjoyed the success of his treachery a very short time. The King's body was carried to Winchester, where it was buried in a Monastery, in those times very magnificent, but in this age almost desolate. 5. Other Historians mention the name of the village where King Kenulf was thus unfortunatly slain: Wigorn. hic. Thus Florentius writes: It happened (saith he) that Kenulf at that time went to a certain village which in the English tongue is called Meretum, for a certain wanton woman's sake, etc. This village is in the Province of Surrey and is now called Merton, of old, saith Camden, Camden in Surrey. famous for the fatal end of the Westsaxons. 6. There remained in that Kingdom two Princes of the Royal family, which might pretend to the succession, Malmsb. de Reg. l. 1. c. 2. Brithric and Egbert. Brithric was preferred, perhaps for his mild and modest disposition: For he was a man more studious of peace than war: he was skilful in reconciling friends when dissenting: foreign Princes he civilly courted, and was indulgent to his own servants, yet so as not to prejudice the vigour of his government. 7. As for Egbert, he was to attend sixteen years, before the sceptre would fall to his lot. Which having once got, he managed it gloriously: for he it was who dissolved all the petty governments, and reduced the whole kingdom into a Monarchy, as it has ever since continued: and moreover obliged all the other Provinces to call themselves English, and the whole kingdom England, as shall be showed hereafter. 8. In those days, A. D. 786. Hoved. hic as Hoveden writes, Rictrith, who long before had been a Queen, and was then an Abbess, departed this life to our Lord. It does no where appear of what Province this Lady was Queen, A. D. 787. nor of what Monastery Abbess: But her piety deserves that her name and memory should not be abolished. XXI. CH. XXI. CHAP. 1.2 &c Pope Hadrian sends Legates into Britain: Their Gests there. 1. IN the year of Grace seven hundred eighty seven, A. D. 787. great care was taken both by Princes, and Bishops in Britain for the settling of Ecclesiastical affairs: For the better composing of which Pope Adrian sent his Apostolic Legates, George, Bishop of Ostia, and Theophylact Bishop of Tudertum. Whether this proceeded from the said Pope's voluntary care and solicitude, lest the errors and disorders by which the Oriental Churches were defiled, should infect the Western likewise: Or that he was solicited thereto by the Bishops in Britain, and some Princes too, to the end that provision might be made against the aspiring attempts of Offa King of the Mercians, who of late not only sought the oppression of some of the weaker Princes, but had also usurped the revenues of the Church of Canterbury, and sought likewise to depress its dignity, it cannot certainly be determined: But this seems most probable: as may be collected from the proceedings of the said Legates. Ap. Spelm. Reg●eb. C●nt 2. When they were come into Britain, they were received both by the Kings, Clergy and people with great honour. They landed in Kent, as appears by the Letter of George Bishop of Ostia to the Pope in which he gives him an account of all their proceedings. The first person who entertained them was jaenbrach (so he calls the present Archbishop of Canterbury who is by our Historians named jambert or Lambert.) After they had admonished the said Archbishop concerning such matters as they esteemed necessary, they proceeded in their journey Northward, and came to the Court of Offa King of the Mercians: who for the great reverence which he bore to S. Peter and the Pope his Successor, received with wonderful joy and respect both the Legates and Epistles which the said Pope by them had written to him. 3. At the same time the King of the Westsaxons (Brithric) also came to advise with Offa concerning the common affairs of the Church, to whom they likewise presented the Pope's Letter directed to him: in which Letters were mentioned certain disorders in Ecclesiastical matters, about which, it seems, those Kings themselves were faulty: which disorders they promised to amend. 4. After some consultation with those Kings, the Legates divided themselves: For George Bishop of Ostia, who seems to have been the principal Legate, thought fit to leave his companion Theophylact among the Mercians, and other more southern Provinces, to reform disorders there: and for himself he went into the Northern parts, to Alfwold King of the Northumber's and Eambald Archbishop of York: In which journey he took with him as an assistant Wighod an Abbot and Priest, a man of approved fidelity, whom Charles the Great had sent with him into Britain. 5. When he was come as far as York, he found that King Alfwold at that time remained at a place a great way distant from thence Northward. The Archbishop therefore thought fit to send Messengers to him to give him notice of the Legates arrival, and intention to assemble a Synod for rectifying abuses. The King received this information with much joy, and immediately appointed a day when the Synod should meet: commanding all Princes both Ecclesiastical and Secular to give their attendance at it. 6. It is not in the Legates Epistle mentioned where this Synod met: but since our Ecclesiastical Writers do speak of two Synods this year and the next assembled in the Kingdom of the Northumber's: the one at a place called Fincenhale (not Wincenhale, as some corruptly write it, it is now called Finkeley.) The other at Acley: both which places are in the Province now called the Bishopric of Durham: it is very probable that the Legate went so far Northward, to preside in both those Synods, as being most commodiously assembled in the midst of the Northumbriam Kingdom. 7. When the Synod was met: One of the prime things which the Legate did, was to deliver Pope's Adrian's Epistles to be publicly read: Which being done, both the Princes and Bishops unanimously professed that they would obediently observe the Decrees contained in them. What those Decrees were the Legates does not declare. But we find that the year before this, Vid. Tom. 3. Con●●l. Pope Adrian had made a Collection of certain Heads of Ecclesiastical Discipline out or both the Greek and Latin Canons, the Roman Synods, and Decrees of Ancient Popes, which he sent by his Legates to several Churches to be received in their respective Synods, as the Common Law of the Church. Such a Collection we read sent to Ingelramnus Bishop of of Metz in Germany: and very probably the same was also directed to the Bishops of Britain, to the end that there might be an uniformity of Discipline through the whole Western Patriarchat. 8. Besides these Epistles sent from the Pope, the Legate advising with the Bishops and Princes found that great disorders and irregularities were spread through those Churches: A. D. 774. which, said he, was no wonder, considering that, since the time of Saint Augustin no Bishop had been sent from Rome to make inspection into those Churches; and to reform abuses, To rectify which he with advice compiled a Capitular, or Writing containing the several points to be reform: Which having caused to be read publicly: there followed a general profession of subjection and obedience to the orders and regulations prescribed by him, with humble thanks for his seasonable admonitions. XXII. CH. XXII. CHAP. i. 2. etc. The Capitular, containing twenty Ecclesiastical Decrees: proposed by the Pope's Legate in a Synod o● the Northumber's, and Subscribed to by the Bishops, Abbots and Nobles. 1. THE Capitular here mentioned contained several Ordonnances and Admonitions prescribed by the Legate, in order to the correcting of abuses which had crept into the Churches of Britain. They were twenty in number, the sense of which we will here briefly set down. 2. The First admonished them to hold fast the Faith and Decrees established in the Council of Nicéa and the five following General Councils: and that every year Bishops in their Synods should examine diligently their Priests whether they taught the people conformably to those Decrees. 2. That Baptism should be administered according to the Canonical Statutes and at the due times appointed: and that God fathers and Godmothers according to their obligation instruct their God-childrens, teaching them the Creed and our Lord's Prayer. 3. That Bishops every year visit their Dioceses, and twice assemble Synods, to prevent abuses rising: Likewise that they appoint Congregations whither the people might resort to hear God's word preached. 4. That Bishops take great care that Canons live Canonically, and Religious men and women regularly, as well in their diet as Clothing: that so a distinction be made between Canons, Monks and Seculars in their habits: Wherein the two former were to conform themselves to the grave fashions observed in the Eastern parts, avoiding light-colourd and costly raiment. 5. That when any Abbot or Abbess dies, care be had, with the counsel of the Bishop, that fit Superiors be chosen in their places, out of their respective Convents: or in case none be found there, they should be taken out of others. 6. That none be ordained Priests or Deacons but such as are of approved lives and can perform their Charges: and that they persevere in the Titles to which they are consecrated. 3. The .7. was, that all Public Churches at Hours Canonical with reverence observe their Course, or Ecclesiastical Office. 8. That all ancient Privileges conferred by the Apostolic See on any Churches and Monasteries in Britain be preserved inviolate: and in case any prejudice has been done to them by wicked men, that such injury be taken away. 9 That Ecclesiastical persons eat their meat in common, that it may be observed whether they do fast and abstain according to their obligation: and therefore that none, except he be sick, presume to eat in Secret, because such is the prachise of Hypocrites and Saracens. 10. That Priests at the Altar for decencies sake under their Sacerdotal Vestments wear other clothing, as it was commanded in the Old Law. Also that Oblations should be bread, not Crusts. And that no Chalices be made of Horn. Likewise that Bishops meddle not in Secular judicatures. 11. Kings and Princes were admonished to do justice, and to hearken to the admonitions of Bishops, who also are commanded confidently, without fear or flattery to tell them their duty. 12. That in the election of Kings regard be had to such as are not born of adultery or incest: and that the Electours should be, not the common people, but the Nobles and Bishops: And Kings being once constituted, that none should resist or detract then, much less conspire against their lives, under pain of an eternal Anathema. 4. The 13. was: That Great men and judges should judge causes justly, without acception of persons. 14. That no unjust Tribute should be imposed on the Church, not any greater than were according to the custom of pious Emperors and Kings, or as the Roman Law appoints: And that such Prince's should especially abstain from this violence as do communicate with the Roman Church. 15. That all Marriages incestuous with near kindred or consecrated Virgins be utterly forbidden. 16. That bastards, or children of Religious persons shall not be admitted to inherit. 17. That Tithes be duly paid without fraud, that God may bless them. For it often happens, that he who pays not tithes, is reduced to tithes. Usury is utterly prohibited. And just, equal weights & measures ordained. 18. That all vows made either in prosperity or adversity be performed. 19 That all superstitious rites and relics of Paganism be rooted out: And particularly that men abstain from dying and colouring their bodies, or painting figures on them (as the Heathenish Britain's of old did,) Likewise that none should cut off their horses ears, slit their nostrils, curtail their tales, or eat their flesh: for all these are according to the practices of Pagans. 20. All are admonished to Penance: A. D. 787. and to bring forth ●ruits beseeming Pennace: Not approaching to the Holy Eucharist but according to the judgement of the Priest, after Satisfaction imposed according to the measure of their faults: And that if any one departed this wo●ld without Confession and Penance, none should pray for him. 5. In these Decrees there are some passages which require our consideration: For whereas in the fourth Canon, Bishops are required to take care that Monks in their clothing conform themselves to the grave fashion of those in the Eastern parts. Some may perhaps from hence infer, that the Lega● by the orientals intended the Grecians, and consequently that Monachism came to us from the Eastern Church, and perhaps Religion also. It is not to be doubted but that by that phrase he meant the Orders of Religion observed in Kent, the most Eastern Province of the Kingdom and the most civilised part of the Island. Which is confirmed by the like expression in the nineteenth Canon, where he forbids the eating of horseflesh, a custom not practised in the Eastern parts: For surely he hid no need to have recourse to Greece or the Eastern Church for decrying that barbarous custom. 6. Again, whereas in the said ninetenth Canon he inveighs against painting their Bodies: it seems that ancient rude fashion of the Old Britain's and Picts was not altogether disused: Yet not so as if the Northumber's practised it as in old times, over their whole naked bodies, but only on some parts which were discovered, as the face, arms, or thighs: which savoured of some relic of Gentilism. 7. Lastly, whereas in the Seaventh Canon mention is made of the Ecclesiastical Course, o● Office: we are to observe that though some Churches had their peculiar Office for Divine Service; Yet that in Britain, and principally among the Northumber's, they conformed themselves to the Roman practice, introduced by S. Benedict Biscop, Bed. Hist. l. 4. c. ●●. as S. Beda declares. 8. These Decrees were by the Legate proposed in Council, and withal devotion submitted to both by the Bishops, Abbots and all the Noble●● And thereupon confirmed by the Legate in the Pope's name with making the sign of the Cross: and in like manner signed by the Bishops and Nobles there present. As touching the Subscriptions▪ there are found several names both of Bishops and Episcopal Sees which are no where else to be found: and therefore the false Writing of them is to be imputed to the unskillfullnes of Tr●nscribers. XXIII CHAP. XXIII. C. 1.2. etc. The same Capitular received in a Synod of the Mercians. 3.4. &c Offa King of the Mercians to the prejudice of the See of Canterbury, raiseth Lichfeild to an▪ archiepiscopal See. 6.7. King Offa makes his Son Egfrid King with him: Of his Queen Quendrida. 1. AFter this Synod in the Kingdom of the Northumber●, Ibid. the Legate attended by the King's Ambassadors and certain Bishops, went back into the kingdom of the Mercians. With them also went Malvin and Pit●e● Lectours, who carried with them the Decree● of this Synod. And being arrived there, they called another Synod at a place by our Historians called Cealchithe, Florent. Westmonast. Hunting. Antiquit. Brit. Camd. in ●rinob. ●pelman. ib. Cealtide, Calthuthe, and Calchuch. (Where this place is seated none of them determine. Probably we may understand Chelsey, which, saith ●amden, in ancient Records is found written Chelchehith, which was o●t a fear of the Mercian Kings. 2. In this Synod there were present King Offa and the Nobility of the country: Likewise lambert or Lambert Archbishop of Canterbury, with the other Bishops of that Province. There in the presence of the Council the foresaid Decrees were read with a loud distinct voice, & moreover explaind both in Latin and English, that all might understand. Whereupon all who were present unanimously gave thanks to the Legates, promising their obedience to the Pope's admonitions, and that they would faithfully observe the said Decrees. And consequently both the King, Archbishop, Bishops Abbot's and Nobles confirmed them by their Subscriptions. 3. Besides this, Malmsb. de R●g. l. 1. c. 4 King Offa had a desire to promote one of the Episcopal Sees of his own kingdom to a Metropolitical Dignity, partly out of a consideration of the commmodity redounding thereby to his own subjects: and partly out of displeasure conceived against the Archbishop of Canterbury, who being desirous to preserve the ancient Privileges of his own See, opposed earnestly this design of King Offa, producing the frequent Edicts, both old and new, of the See Apostolic in confirmation of the Supereminent Dignity of his Church. This resistance did so displease King Offa that he deprived him of all the lands seated in his kingdom which belonged to the See of Canterbury. 4 A certain Monk of S. Alban in a Writing published under the name of Matthew Paris touching th● Life of King Offa, De vit. Offic. 2. dif. 21. affirms that the said jambert Archbishop of Canterbury was accused before the King of conspiring against him, and that by reason of the vicinity of his See to France, he had promised to Charles the Great that in case he would invade Britain he would give him free entrance into his Archbishopric, and all assistance likewise. 5. This Controversy being earnestly prosecuted on both sides, Malmsb. ib. at last the King sent wise Messengers to Rome, and partly by reasons, partly by gifts so wrought in that Court that Pope Adrian condescended to his request, and exalted the Episcopal See of Lichfeild to an Archbishopric, to which were subject all the Bishops of the Mercian Kingdom, namely Denebert Bishop of Worcester, Werenbert Bishop of Leicester, Edulf Bishop of Sidnacester, Wolpheard Bishop of Hereford, as likewise the Bishops of the East-Angles, Alheard Bishop of Elmham, and Tidfrid Bishop of Dumwich. (Now the name of the Bishop of Lichfeild, who was made Archbishop was Adulf.) So that there remained to the Archbishop of Canterbury only four Bishops subject, to wit, of London, Winchester, Rochester and Selesey (or as others write, Shirborn.) From whence appears that though King Offa this year laboured to effect this design, yet it was not effected till some years after: because Aldulf was not at this time consecrated Bishop: the Bishop of that See now being Hygbert. 6. This same year King Offa thought fit to assume his Son Egfrid to a participation of his kingly dignity, for which purpose he caused him to be solemnly crowned, probably whilst the Synod was sitting. This is insinuated in an Epistle of Alcuin to him, in which he styles him King, Alcuin Ep. 48. and giveth, him good instructions for the discharge of that high Office, though he say withal, that his admonitions were not necessary, since he might sufficiently at home learn authority from his Father, and piety from his Mother. 7. This Mother of Egfrid and wife of King Offa was called Quendrida, and as Matthew Paris affirms, was kinswoman to Charles the Great, and before she came into Britain was named Drida. She was banished out of France for some unknown fault: and being arrived in Britain so wrought upon the affections of King Offa, perhaps by a show of Piety (for which Alcuin commends her) that he made her his Queen. But that her Piety was only in show appeared by her impious murdering of the most pious Prince Kenelm: Of which hereafter. XXIV. CHAP. XXIV. C. i. 2.3 jambert Archbishop of Canterbury being wrongfully oppressed by King Offa, would quit his See: but is dissuaded by Alcuin. His death. 1. IAmbert Archbishop of Canterbury took very heavily this unjust diminution of his See. He omitted nothing, he spared neither cost nor labour to assert the dignity of his Church, Malmsb de Pontif. l. f. 199. and to repress the greedy covetousness of his adversaries. Several Appeals to Rome he interposed, and when he saw that King Offa's power and gifts prevailed, he determined to desert his See. Notwithstanding le●st men should judge that he took such a resolution out of passion and a sudden discontent, he consulted with his friends about it. 2. There is among Alcuins' Epistles extant one, directed to a nameless person, containing an Answer to the same person (which doubtless was this Archbishop, who signified to him the Motives inducing him to a purpose of forsaking his Episcopal charge:) Which Answer was sent by a Disciple of Alcuin called Candidus. Alcuin. Ep. 97. And therein Alcuin utterly dissuaded him, telling him that he could not have a more justifiable motive than his Predecessor S. Laurence had, which was the return of Idolatry, and the danger of death and torments in case he opposed himself thereto. Yet he, after he had been chastised by the Apostle S. Peter himself, repent of his purpose. It seems that when this Letter was written, jambert was already retired into France, because Alcuin exalts the happiness of the Church in which jambert then lived, under the protection of so glorious and so orthodox a King as Charles the Great was, whom he there and else where calls David. 3. jambert harkened to Alcuins' advice, and returned to his See: where two years after he died on the twelfth of August, and was buried after the ancient manner of his Predecessors in the Church of S. Peter and S. Paul: For thus we read in the Antiquities of Britain: Antiquit. Brit. in Lamberte. jambert after he had the space of many years maintained the Dignity of his Prelacy with great constancy and no less labour: when he foresaw that his death approached, desiring to abolish the la●e decrees of his Predecessors touching the burial▪ place of the Archbishops, and to reduce it to the ancient primitive custom, commanded that when he was dead, his body should be carried to be buried in the Church of S. Peter and S. Paul in the Monastery of S. Augustin. Which command was accordingly without any opposition performed: and he was honourably buried in the Chapterhouse of S. Augustin. Concerning his Successor we shall treat in due place. XXV. CH. XXV. CHAP. 1. Brithric maries the daughter of King Offa. 2.3. The Danes begin to invade Britain, etc. 4 5. Lands given to the Monastery of S. Denys in France. A. D. 788. Huntingd. f. 343. 1. IN the year after the forementioned Synods, Brithric King of the Westsaxons, saith Huntingdon, demanded and received for his Wife Eadburga daughter of Offa King of Mercians. By which alliance he was so much strengthened in his kingdom, that he became haughty and proud. 2. At the same time began the Prologue of all those inexpressible miseries which our Island in following times suffered from the rapines and cruelty of the Danes: of which we shall oftentimes have but too just occasion to treat and recount most horrible tragedies acted by those barbarous in humane Pagans. For the ●ame Author immediately a●ter mention o● that Marriage, thus proceeds: ●b. ib. In those days, saith he, there arrived three ships of Da●es in Britain, who came only to ●obb, and spoil Which the Governor of that Province where they landed knowing, he went with too much negligence and security to meet them, intending to apprehend them and lead them captives to the Kings Court. This he did, not well informing himself, who and how many they were, nor for what cause they were come. Therefore unadvisedly falling in among them, he was slain. This was the first Englishman which the Danes slew: but afterward many thousands suffered the like fate: And these were the first Danish ships which aborded in England. 3 The same year two new Bishops were (according to custom) together consecrated in the Kingdom of the East-Angles, T●dfred to the Church of Dumwich, and Alherd to that of Helmham. And about the same time Wulfhard succeeded to Vtel in the See of Hereford. These were the first Bishops consecrated by the late ordained Metropolitan of Lichfeild. jac. Doublet in Antiquit. Monast. S. Dionys. 4. We read among the Antiquities of S. Denys in France compiled by a Monk of the same Monastery, a certain Charter, in which, the Author of it, Berthwald a Duke in the Kingdom of the South-Saxons in Britain relates, how having fallen into a disease judged by Physicians incurable, he had been informed that in France at the Monastery of Saint Dionysius, S. Rusticus and Saint Eleutherius, of which the Venerable Florad was Abbot, many miraculous cures were wrought by the intercession of the said Saints: Whereupon having demanded and obtained leave of King Charles, he went thither. And there after he had for the space of a very few days lain sick, he was restored to perfect health through God's mercy obtained by the intercession of those Blessed Saints. Therefore according to a Vow which he had made to God and the said Saints, some Relics of whom he brought back into Britain, he built a Church dedicated to their honour at a Mansion house of his seated in a village called K●●reseld upon the River Saford in a territory called Cutfesta in which lieth the City of Chichester: For the maintaining of the Monks belonging to the said Church, he by the consent of his Brother Eadbald gave the same Village with all its dependencies, and moreover the benefit of the two havens near adjoining, Hastings and Pevensel, with the Sal●pits, etc. that they might pray for his soul. This Charter was accepted by a Monk called Deodatus in the name of the said Saints Dionysius, etc. 5. This donation made by Duke Berthwald to the Monastery of S. Denys in France was confirmed by a Charter of King Offa dated the second year following: Ibid. In which Charter there is likewise a ratification of another Donation to the same Monastery by two Brethren, Agonowa●a and Sigren, o● certain lands seated in a haven ca●led Lundonwic: To which the said King likewise adds a gift of all the rents and customs due to himself out of the same Haven and land And this at the Petition of Maginarius Abbot of S. Denys who sent a Monk of his called Nadetharius to receive in his Abbot's name this Charter from the King's hands. And Subscribers thereto are King Offa, Higbert Archbishop of Lichfeild, Kinidred the Queen, Vnwona a Bishop and others. 6. In the next Century likewise upon occasion of a complaint made by the Abbot of S. Denys to Ethelwolf Monarch of the English, of injuries done by a certain Officer of the King called Togred, to the Tenants of that Monastery in Ridrefeld, in the Havens, Saltpits etc. the said King renewed a confirmation of the foresaid Donation and Charter. The like did also King Edgar upon such a complaint above a hundred years after that. XXVI. C. XXVI. CHAP. 1.2. etc. The Gests of S. Lullo, Archbishop of Mentz. 6. The sudden and happy death of S. Witta Bishop and Abbot. 7.8. etc. The Blessed death of Saint Lullo. 10. S. will hade first Bishop of Bremen. 1. IN the same year died S. Lul or Lullo, the Successor of S. Boniface in the Archbishoprik of Mentz. Serrar. vit. S. Lulli. His parents were Noble, for he was kinsman to Kineard Bishop of Winchester, and, as some write, to S. Boniface. He was educated in the Monastery of Malmsbury (Maldubia.) When he was Deacon he went over into Germany with other Apostolic Priests in the year of Christ seven hundred twenty five, at the invitation of S. Boniface, by whom he was ordained Priest, and employed in the great charge of preaching to the Pagans in Hassia and Thuringia. Afterward he was sent to Rome to procure the erection of the Church of Mentz into a Metropolitan See, as likewise Privileges to the Monastery of Fulda: which he easily obtained. 2. When S. Boniface undertook his last journey into the country of the Frisons where he was martyred, he obtained permission to consecrate S. Lullo his Successor in the See of Mentz, as hath been declared, and withal recommended him to the protection and favour of King Pipin and other Princes: and lest they should forget this recommendation, he wrote to a certain Priest named Fulrad Chaplain to King Pipin, Ap. Bonif. Ep. 92. desiring him earnestly to take him into his care: in which Epistle he gave S. Lullo this Character, which showed his esteem and particular affection to him, I desire you, saith he, and in the name of God do earnestly beseech you that you will so order matters that my Son and Fellow-bishop Lul may be constituted in a power to compose the affairs of the People and Churches and be made a Teacher of Priests. And I confidently hope through God's grace that the Priests will find in him a Master, the Monks a Regular Doctor, and the people a faithful Preacher and Pastor. 3. S. Lullo worthily made good this commendation given of him by his Master: for assoon as he was gone he in person visited his Province, teaching, exhorting and correcting all abuses. But shortly hearing of the Martyrdom of his dear Father, he did not so wholly ●eild to grief for his loss, but that he employed his thoughts how to honour his Memory: And therefore calling his Clergy together, he, attended by a great multitude of ecclesiastics and Nobles also, went to the place where the Holy Bishop had been martyred, and with great solemnity, singing of Psalms, and lighted torches he brought the Sacred Body to Mentz, where he earnestly desired it might be buried in the archiepiscopal Church founded by him. But herein he was strongly opposed by S. Sturmis Abbot of Fulda, who bid him call to mind that the last words almost which he had spoken to S. Lullo himself, were a command that his body should repose in his Monastery of Fulda. Hereto S. Lullo was compelled to yield, but yet the love & incomparable respect which He bore to the memory of his dear Master kindled in his heart such a passionate displeasure against S. Sturmis, for depriving him of so beloved and so sacred a pledge, that he scarce ever ceased afterward to do him any displeasure, and even to persecute him with a violence not beseeming his Profession. Notwithstanding the Holy Martyrs bowel, he placed in a Church at Mentz, where they are held in great veneration. 4. Moreover in a further expression of his love and regard to his blessed Master's memory, he exhorted S. Willebald his Nephew to write the Holy Martyr's Life, to the end that posterity might know, honour and imitate the heavenly virtues which shone so brightly in him. 5. Several Monasteries he founded, as that of Heresfeild in Hassia, not far from Mentz, which he endowd with ample revenues, & adorned it with many Relics, translating likewise thither from Fritzlar the Body of S. Wigbert, for which a magnificent shrine was made by the contribution of King Charles the Great. Another Monastery likewise he erected at a place called Bleidenstat about two miles from Mentz: Which afterward by his Successor Bertold was changed into a College of Canons. Thither also he translated the Relics of S. Ferruth from Kassel. In a word his whole life was employed in nothing but the advancement of piety and virtue: either in converting Pagans from Idolatry to the Christian Faith, or in promoting devout Christians in the ways of Perfection. 6. When his last sickness seized on him, he sent for the Holy companion of his Apostolic Office S. Witta, who had been consecrated by S. Boniface Bishop of Birburg, and after that Town was destroyed, was made Successor of S. Wigbert in the Monastery of Fritzlar. Him being come, he desired to say Mass, after which he intended to direct him to his Monastery of Heresfeild. The good Bishop after he had with great devotion prepared himself for celebrating that most dreadful Sacrifice, not then perceiving in himself any bodily infirmity at all, went to the Holy Altar, where he had no sooner performed that Divine Liturgy, and communicated, but immediately he expired. His Body Saint Lullo, presently caused to be carried into a boat, conveying it himself to Heresfeld, where he buried it with great honour. This Holy Bishop is by some Germane Writers called Albuinus, according to the Saxon signification of his name Witta or White. 7: Presently after S. Lullo himself followed him, Martyr. Ang. 16. Octob. partaking together the eternal rewards of his labours, on the sixteenth day of October. His Body was there likewise in the same Monastery buried with all religious piety and solemnity. And about threescore years after being taken up, it was found with as fresh a colour, as due proportion and softness of all the members, yea and covered with vestments as free from any decay, as if it had been then newly buried. 8. The said Monastery of Heresfeld having been ruined by the rebellious Lutherans, Mirae. Fast. Belg. 16. Oct. it is not known whither that Sacred body was removed: But his Head was carried to the Monastery of S. Goddard, the Abbot whereof Herman in the year of Christ sixteen hundred and three gave it to the jesuits of Mentz to be placed there in their College. 9 Many Miracles are recorded as performed by him both in his life and after his death: I will only mention one. Is the year of Grace eight hundred forty seven when his Body was taken up, as the Monks there were removing a huge Stone which lay over it, it fell from their hands upon the foot of one of their Brethren, so crushing and breaking it, that it quite lost the shape of a foot. Whereupon the Religious Monks being much contristated, had recourse to God in Prayer, begging likewise the Saints intercession: And the night immediately following it was so perfectly restored, that the said Brother assisted at the next Matins not retaining any mark of the least bruise at all. 10. A little before his death he by the appointment of Pope Adrian ordained S. Willehade Bishop of Bremen. Which City was then newly erected into an Episcopal See by the same Pope, and richly endowed by the munificence of Charles the Great: Whose Charter, describing the limits of the Territory whereof, and likewise of the lands conferred on it, is extant in Baronius. As touching S Willehade, the first Bishop thereof, we shall deliver his Gests in the occurrents of the year of Christ seven hundred ninety one, in which he died. THE FIVE AND TWENTIETH BOOK. OF THE CHURCH-HISTORY OF BRITAIN. I. CHAP. I. CHAPTER. 1. 2. etc. Alfwold the pious King of the Northumber's, murdered: to whom Osred succeeds: and presently after, Ethelred. 7.8 Ethelred Bishop of Hagulstad: the magnificence of that Church. 1. NOTWITHSTANDING all the care which the Legates of Pope Adrian in the late Synod, with the unanimous consent of the Bishops and Nobles had taken for the preventing seditions and rebellions in the Kingdom of the Northumber's, yet such an unquiet, tumultuous Spirit had taken so fixed a possession of the minds of that people, that scarce any King could be permitted to sit upon that throne but by the murder of his Predecessor, and the unjust usurper by his own destruction made way for his Successor. Which restless, turbulent disposition since it could not be cured by the Laws and authority of God's Church, God took the revenge into his own hands, and sent the terrible Nation of the Danes first to lay waste that kingdom, and afterwards to be a most tearful scourge to the whole Island. A. D. 789. 2. In the year of Grace seven hundred eighty nine Alfwol● the good pious King of the Northumber's after that he had with the great joy of virtuous men governed that kingdom the space of eleven years, was by a tempestuous sedition of wicked men deprived of it, and his life also. The Head of the faction against him was S●gga a Noble man of that Kingdom, Hoved. f. 404 who gathering a troop of desperately wicked men murdered this most innocent King in a place called Silcester near the Picts wall. (This was an ancient Station of the Romans, where the Asturian Wing quartered, to oppose the eruptions of the barbarous Picts and Caledonians: and it was then called Cilurnam: but is now much more celebrated for the death of this pious King) In the place where he was slain a heavenly light was frequently seen, Huntingd. f. 343. saith Huntingdon. 3. His Body was carried to the Cathedral Church of Hagustald, where it was with great honours and devotion buried: Hoved. ib. Harpsf. saec. 8. c. which Church had been built to God's honour, and the memory of his Saints, Saint Cuthbert and S. Oswald King and Martyr. Of how great merit this innocent King was with God, the miracles performed at his Tomb, and elswere do declare abundantly. 4. Moreover the Divine justice gave a yet greater testimony of his Sanctity by the terrible revenge with which God expiated this execrable murder, which though committed by a few, was punished with a common calamity. Hoved. ibid. For not only Sigga who defiled his hands with his blood, the same year out of despair became his own executioner and murderer: But likewise dire Prodigies terrified the whole Nation: Horrible thunders and fiery dragons in the air foretold a most grievous famine shortly ensuing; and an unexpressible slaughter of men. Thus writes Hoveden. And Matthew of Westminster adds▪ Westmon. hic. as a prodigy of great wonder, that on men's clothes were seen the sign of the Cross: which he conceived to have been intended by God for a warning against the coming of the Danes, which shortly followed. 5. In the place of Alfwold there was substituted Osred, son to King Alred who a little before reigned in the Kingdom of the Northumber's. But this Osred enjoyed but a short time the fruit of the treason committed against Alfwold: For within a years space the Northumber's according to their natural inconstancy, grew weary of him: So that he was circumvented by the treachery of his Nobles, Hoved. A. D. 790. and deprived of his kingdom▪ after which he had the Monastical Tonsure in the City of York: and yet not finding security there, he was compelled to fly out of the Kingdom. 6. After the deposal of Osred, the Northumber's recalled out of banishment Ethelred the son of Ethelwold, Id. ib. who was a second time exalted to the throne. Among the Epistles of Alcuin there is extant one directed to this King Ethelred after his restitution, Alcuin. Epist 29. as likewise to Osbald and Osbert two of his Principal Nobles, in which he with great affection admonishes them to set before their eyes the great calamities lately befailn that Kingdom by the injustice, rapines & uncleanness of former Princes: which vices if they did not avoid, they must expect the like judgements. Particularly he exhorts them to apprehend the scourge which lately afflicted the Church of S. Cuthbert, a place enriched with the holy Relics of many Saints, but now miserably wasted by Pagans Before which Letter was sent, it seems King Ethelred was slain, as appears by the destroying the Church of Lindesfarn. 7. The same year in which King Alfwold was slain, Tither (or as Hoveden styles him, S. Gilbert) Bishop of Hagustald dying, Hoved. hic. Ethelbert a little before consecrated Bishop of Witehern, or Candida casa, relinquishing that See, was translated to the Church of Hagustald. ●leuin Ep. 32 8. To this Ethelbert newly Bishop of Hagustald, and to the Congregation of Monks there serving God in the Monastery dedicated to S. Andrew, there is ●ound an Epistle also of the same Alcuin, in which after congratulation for his assumption to that Bishopric, he humbly recommends himself to his and all their Prayers: and exhorts them to be careful in the pious education of young Religious, that they may be worthy successors of the honour which they had obtained in other Churches, and likewise that they might be intercessors for them when they were dead: For (saith he) the prayers of the living are profitable to the dead, to obtain for some the pardon of their sins, and to others an increase of their happiness. In the same Epistle likewise he magnifies the beauty and sumptuousness of that Church and Monastery at Hagustald, built long before by S. Wilfrid: Which according to the testimony of William of Malmsbury, was so magnificent, Malmsbur. that in no country on this side of the Alps could be found a Church which might deserve to be compared with it: Insomuch as those which came from Rome seeing it, imagined they saw the Roman ambition in Britain. And indeed it was from Rome that S. Wilfrid called the Architects and Masons which built it. II. CHAP. II. CHAP. 1.2. etc. Succession of Bishops in England: Ethelard an illustrious Archbishop of Canterbury 5. Two young Northumbrian Princes murdered. 6. Osred after his deposal, and Monastical Tonsure slain 6. Ethelred maries the daughter of Offa. 1. EThelbert having relinquished the Episcopal See of Candida casa, A. D. 790. Hoved. f. 404. it was supplied by Eadulph or Baldulj, who was ordained in a place called Hearvahalah, which may be interpreted, a place of Lords. About the same time likewise after the death of Higbert Bishop of Lichfeild, and lately called Archbishop, there succeeded in the same See Aldulf, who was the only Archbishop of that See which received a Pall from Rome: for not long after this See was reduced to its primitive state, simply Episcopal. Moreover Alubert Bishop of Selesey in the kingdom of the South-Saxons, dying, in his place was substituted Osa, by some called Bosa. 2. The archiepiscopal See of Canterbury had been a good space vacant after the death of jambert: A. D. 79i. and in the year of Christ seven hundred ninety one was supplied by the translation of Ethelard thither from the See of Winchester, Vid. l. 24. c. i6. Malmsb. de Pontif. l. 1. f. 199. to which he had eleven years before been ordained. He was a man to be compared, yea preferred above the most famous Prelates of this Island, if we except the first Apostolic Doctors of it. For he restored unto the primitive splendour the dignity and Privileges of his Church, which had been depressed by King Offa: and in what esteem he was for his Sanctity will appear by the Epistle of Pope Leo to King Kenulphus, of which hereafter. Alcuin. Ep. 28 3. A little after his assumption to this supreme See, Alcuin wrote a letter of congratulation to him, in which he exhorted him to imitate the virtues of his glorious Predecessors, the Doctors and lights of Britain, by whose prayers he should certainly be assisted, if he would reclaim their intercession, with whose Sacred Bodies and Monuments he was compassed. Which Epistle seems to have been an answer to one which this worthy Prelate wrote to him to demand his counsel and instructions, as one perfectly versed in all sacred and Ecclesiastical learning, touching the discharge of his New sublime Office. 4. To the See of Winchester, from which this illustrious Bishop Ethelard had been taken, was promoted Egbald, who is reckoned the tenth Prelate of that Church. Hoved. hic. 5. At this time was performed an impious fact by King Ethelred lately restored to the Kingdom of the Northumber's. For whereas two children of the pious King Alfwold fearing the cruelty of King Ethelred, had fled for security to the Church of York, as to an inviolable Sanctuary, they were by deceitful promises withdrawn from thence, and miserably slain by the said King in a place called Wonwaldremere: The names of those two Princes were Elf, and Elfwin. 6 The death of Osred presently after this following, did not deserve to be so much lamented, because though he had been violently deposed from his throne, to which King Ethelred was restored, yet having been in some sort engaged in the security of a Religious life, of which he had received the Tonsure, it was not so glorious for him to aspire to a Crown to which Ethelred had a right preferable to his. Id. ib. However he was about this time privately recalled from his banishment in a place called Enfania, by certain Princes of the Northumber's discontented with King Ethelred, who interposed their oaths to be loyal to him: But afterward his own soldiers deserting him, he was taken prisoner by King Ethelred, and upon his command slain in a place called Dingburch (or as others call it, Cunburg.) His body was carried to the mouth of the River Tine, and buried in the famous Monastery seated there. 6. King Ethelred not thinking himself as yet secure, to confirm his kingdom yet more strongly, sought the friendship and association of Offa King of the Mercians, the most powerful of all the English Saxon Princes at this time. And to knit more strictly the league between them, he demanded his daughter, named Elfleda, for his wife: which he likewise obtained, having cast off his former wife. But that which he contrived for his security, was the occasion of his ruin: for his Subjects abhorting such impiety, deprived him of his kingdom, and afterwards of his life. And with him ended the Nortumbrian Kingdom, though the Name of King was given to some few others. Notwithstanding by the invasion and horrible depopulation made by the barbarous Danes, those Titular Kings of the English blood were scarce taken notice of by any. III. CHAP. III. CHAM 1.2. etc. The Gests and happy death of Saint Burchard, Bishop of Wirtzburg 10.11. etc. Likewise of his Suceessour Saint Megingand. 1. THE same year, in which Ethelard was assumed to the archiepiscopal See of Canterbury, is marked with the death of two English Apostolic Bishops in Germany, S. Burchard and S. Willehade, the former Bishop of Wirtzburg, and the other of Bremen. 2. The Life of S. Burchard has been written by Egilward a Monk of his own Monastery near Wirtzburg, Vit. S. Burchard. ap. Sur. 14. Oct●b. as Trithemius testifies: Some affirm, saith that Author, that S. Burchard and S. Swithun (concerning whom we will treat in the next Century) were brethren, born of Noble parents in the Kingdom of the Westsaxons in Britain: and that they were kinsmen to S. Boniface. Certain it is that S. Burchard was one of those who were called out of Britain in the year of Christ seven hundred twenty five, to assist S. Boniface in his Apostolic Office in Germany. 3. Assoon as S. Burchard was arrived there, S. Boniface destined to him, in a prophetical manner, the flock of Christ which had been gathered by S. Kilian and his companions, and for which they had suffered Martyrdom. But to fit him for so high an employment, he lived some years in the society of several devout and learned Priests under the Conduct of S. Boniface. After which S. Boniface joining to his own, Letters also written by King Pipin to Pope Zacharias, requested that the City of Wirtzburg might be erected to an Episcopal See. To which request the Pope easily condescended, after he had been informed that the said Church was endowd by S. Boniface himself with sufficient revenues to sustain the necessities of the poor, as well as of the Clergy. And upon the testimony given by S. Boniface, S. Burchard, his Disciple, was consecrated the first Bishop of that Episcopal See. 4. These things being happily effected at Rome, Saint Boniface conducting his now fellow Bishop to Wirtzburg, recommended him to his flock, by whom he was most joyfully received. At which time the bounds of the said Diocese were limited. And S. Burchard being left in his New See, omitted no duty of a worthy Prelate, being assiduous in reading, affable in conversation, powerful in preaching, exemplary in life, liberal in almes-giving, tenderly loving and beloved by his flock, 5. In the second year after he was consecrated Bishop, by the advice and with the assistance of S. Boniface, he made diligent search for the Sacred Bodies of S. Kilian and his companions the holy Apostolic Martyrs of Christ, which having found, he with great devotion took them out of the place into which they had been ignominiously cast by their murderers the Idolatrous Pagans. Assoon as the earth was opened, a celestial fragrancy was breathed from thence, and though their flesh was already resolved into dust, yet the vestments and books which had been cast with them into the pit, were found entire, nothing at all defaced. They were in a most solemn Procession carried to the Church of Wirtzburg, where by a world of miracles they so increased men's devotion, that by means thereof the Church became enriched with great possessions. S Burchard himself gave a village called Michelnstat, which Prince Caroloman had formerly bestowed on him. King Pipin afterwards gave a certain Castle called Karelburg with several other ample possessions. 9 Near the said Castle there was a small Monastery which had been built by a Holy Virgin named Gertrudis. This Monastery being much retired did another devout Virgin called Immina beg of Saint Burchard: and in exchange gave him a place called The Mount of Saint Mary, or Old Wirtzburg, of far greater value. To this place were the Sacred Bodies of Saint Kilian and his companions translated. There likewise did Saint Burchard build a magnificent Monastery, and placed there his Episcopal See. And thither did he oft retire, whensoever he could obtain any vacancy from the solicitudes of his charge and conversation of men: and there did he attend to God and celestial things only. 7. Forty years did this Holy Bishop spend in the exercises of perfect Charity, either to God in Prayer and contemplation; or to men in advancing their souls in the same Divine Charity. And after such incessant labours in our Lord's Vineyard, his corporal strength diminishing, he called his Clergy together, to whom he declared his desire to see his Episcopal See provided of a person able to sustain the weighty employments of it: for which purpose he proposed to them his Disciple and companion Megingand, well known to them for his eminent virtues and piety: who was immediately by common consent elected to be after his death his Successor, and during his life his assistant. A confirmation of this Election he easily obtained from his Metropolitan the Archbishop of Mentz, Charles the Great King of France consenting thereto. 8. Having discharged his mind of so great a care, he took with him only six of his Disciples, and by boat descended to a certain Castle called Hohenburg, where he employed the remainder of his days in great austerities, in watching, fasting and incessant Prayer. He had a desire to have continued his journey to Michelnstat, where his purpose was to build another Monastery: But his infirmity increasing upon him would not permit him to accomplish his desire. For within a few days after his coming to Hohenburg he gave up his soul into his Redeemers hands, having before secured his last passage by the Sacraments of Holy Church, which he received with admirable fervour and Spiritual joy. 9 His Sacred body was by the affectionate care of his Disciple and Successor Mengingand transported to his Cathedral Church of Wirtzenburg, where it was reposed near to the Sacred Relics of Saint Kilian, all the Nobility and in a manner all the inhabitants of the Country being assembled to honour the funerals of their beloved Pastor. Who as in his life time he had been an instrument of great benedictions to them, so after his death likewise they experienced many effects of his Love, by frequent deliverances and consolations obtained by his intercession. The day of his death is marked o● the fourth day before the Nones of February: But his principal Feast is obser-served on the fourteenth of October, Martyr. Ang 14. Octob. the day of his Translation. 10. His Successor Saint Megingand, who was one of those which Saint Boniface had called out of Britain, was come to a great age at the death of Saint Burchard: yet he administered that See the space of fifteen years, in all things conformable to the good example of his Blessed Predecessor. And ●t last being oppressed with age, by the consent of his Clergy he elected for his Successor a certain Disciple and Monk of his Monastery called Bernwelf, to whom he resigned the whole care of his Bishopric, consigning into his hands all the possessions and goods left by Saint Burchard. And attended by a few disciples he retired to a certain place given to him by a devout person named Hatto. 11. But in this his choice he was not so happy as his Predecessor had been: for instead of kindness and respect due to him, he found extreme ingratitude and persecution from his Successor. Insomuch as whereas in the Monastery of Saint Kilian he had left fifty Monks laudable in their observance of Regular Discipline, A. D. 790. all these did Bernwelf with injuries drive out of the Monastery, and compelled them to have recourse to his Master Mengingand. And not content with that, he most greivously and incessantly vexed the good old man with frequent clamorous accustions of having detained certain Vestments and Books left by Saint Burchard. So great and insupportable unquietness and troubles he caused to his Master who had made him Bishop, that he was compelled to forsake that place of his retirement called Korinlathe, and afterwards Nieustat▪ which he gave up to the patronage of King Charles, and betook himself to another further distant Monastery by the same King bestowed upon him and his Monks. Where living in all freedom from secular molestation under the protection of the illustrious King Charles, in all things being acceptable to God and men, he in a short time full of good works departed this life to receive his eternal reward. IV. CHAP. IV. CHAP. 1.2. etc. The Gests and blessed death of Saint Willehade, first Bishop of Bremen. Ap. Sur. ● Novemb. 1. AS for Saint Willehade he likewise came out of Britain presently after Saint Boniface his Martyrdom, and arrived at a place called Dockum, where the said Holy Martyr received his Crown. There he remained a good space, not deterred by the so late cruelty of the barbarous Pagans from boldly preaching the Gospel: and God so blessed his labours that many were converted and baptised by him. From thence passing over the River Lavinca he went to a place called Huchmark, where endeavouring likewise to withdraw those barbarous people from their Idolatry, they in a great rage cried out, that such a profane seducer ought to be killed. And when they were ready to put this in execution, certain men among them more moderate, told them that they ought to make a trial, according to the ancient custom of their country, by casting of Lots whether his death would be acceptable to their Gods or no: And being hereto persuaded, through God's Providence he escaped: so that they gave him free permission to go out of their country. 2. Leaving them therefore he went to a place called Drente, where by his preaching many were converted and baptised. But when his Disciples moved with zeal began to destroy the Heathen Temples, A. D. 791. the barbarous people became incensed, and had a resolution to kill them. Saint Willehade was sore bruised with clubs, and one among them ran upon him with his sword purposing to cut off his head. Lifting up therefore his sword, he with all his force smote him on the neck. Now the Holy man had at that time a case full of Relics tied about his neck. The sword then curt a sunder the string only, and did not at all enter into the flesh. The Pagans therefore astonished at this Miracle, let both him and his Disciples depart without any further harm done them. 3. Now the Victorious King of France Charles having heard report of this Holy man's sanctity and zeal, encouraged him much to be constant in preaching the Gospel. He went therefore into a Territory called Wigmode, where he converted many, and built Churches: Yea the greatest part of the Frisons inhabiting thereabout promised they would embrace the Christian Faith. But not long after Wittekind Duke of the Saxons rebelled against King Charles, and raising an army began a great persecution against the Christians. The holy man therefore after he had escaped an imminent danger went to Rome: Where being much comforted and encouraged by Pope Adrian, he returned back into Franconia. 4. Moreover at the command of the same King the man of God went again into Wigmode, where he openly and boldly preached the Faith, and repaired the Churches which the Pagans had demolished. And God did so prosper his labours that the Frisons once more embraced the Faith which they had renounced: Yea Duke Wittekind himself, the Author of all the mischief, submitting himself to King Charles, was persuaded to receive Baptism. 5. The said King seeing so many Christians converted, thought good that a New Episcopal See should be erected: for which purpose he made choice of a place called Bremen in the country of Wigmode: there he caused a Church to be built: and with the advice of Lullo, he sent to Pope Adrian to demand that this Holy man Willehade should be consecrated Bishop of Bremen: which was accordingly performed. Baron. ad A. D. 783. There is in the Annals of Baronius extant the Charter of King Charles for the erection and endowment of this Episcopal See, in which after thanks given to God for his many victories over the Saxons, he declares the limits of this new Diocese, what possessions and Tithes were annexed to it, as likewise to a Monastery adjoining, all which were committed to the care of the Holy servant of God, Willehade. Which Charter was dated in the year of our Lord's Incarnation seven hundred eighty eight: Ap. Sur 8. Novemb. 6. In this function Saint Willehade behaved himself with wonderful piety, and increased his diligence in the practice and progress in all virtues. And falling into an infirmity of body, he was commanded by Pope Adrian to eat fish: for formerly out of a rigorous abstinence he forbore the use of them. Scarce any day passed in which he did not with great contrition of heart celebrate Mass, and besides that, he would some days recite the whole Psalter twice or thrice. Thus the blessed man did wonderfully adorn his Doctrine, and by his own example confirm that which with his tongue he preached to others. 7. At length after he had several times with great zeal visited his Diocese, he came to a certain place called Bleckensee, now Plexem: Where so violent a fever took him, that his Disciples despaired of his recovery. And one of them being more familiarly conversant with him, could not forbear to testify his grief by tears and complaints, saying, Holy Father, do not so soon forsake your tender flock, lest when you are gone, the wolves seize upon it. The Blessed man, answered him, My son, do not you desire to detain me from the sight of my Saviour: These my sheep he gave me, and to him I commend them of whose goodness the whole earth is full. Thus piously affected, and always intent upon God was this Blessed servant of his to the hour of his death, which befell on the sixth day before the Ides of November. To his funerals all the people on all sides made haste, and with hymns and praises to God carried the Sacred Body of their most dear Father and Teacher to the Church of Bremen, which himself had built, and dedicated to the Apostle Saint Peter. He sat in the same See only two years, three months and twenty six days: having been a laborious Preacher since the death of S. Boniface the space of thirty five years. V. CHAP. A. D. 792. V. CHAP. 1.2. etc. A falsely supposed Book against Images, said to be sent from Charles the Great to King Offa: Alcuin's judgement touching Images. 7.8 etc. It was upon misinformation that the Council of Francfort censured the Eastern Church in that Point. 1. THE year of Grace seven hundred ninety two is much celebrated by modern Protestant Writers, A. D. 791. because, as they suppose, it affords them a great advantage to question, yea condemn the Roman-Catholick Faith touching Images, and the Veneration due to them. Sir Henry Spelman thus briefly gives an account of the business: Spelm. de Concil. f 305 That year, saith he, Charles' the Great King of the French sent into Britain to Offa King of the Mercians a Book of the second Council of Nicéa, in which a Decree is made that Images are to be adored. But the English reject this. 2. To justify this Device he first produces a Letter pretended to be written by King Charles to Offa, thereto annexing a passage out of the Author by whom the said Letter is recorded, to wit, the Compiler of the Life of this King Offa the second, lately published under the Name of Matthew Paris. As touching the Letter, there is nothing in it relating to the Controversy about Images: Ibid. But thereto the said Author adjoins, That among others marks of extraordinary friendship between the two Kings, Charles, who as he was the most powerful, so also the most meck and kind of the Eastern Kings, sent to Offa the greatest and most pious of the Western Kings, certain Epistles, and together with them Synodall Statutes, as it were certain rudiments of Catholic Faith, for informing the minds of the English Prelates, whom he believed to be rude, unlearned and irregular. These things he sent to King Offa for perpetuating the friendship begun happily between them. And this present Offa received with joy, as a blessing sent him from heaven. 3. This foundation being thus laid, though as yet not a word touching Images be found, yet Sir Henry Spelman to prove that at this time the English-Saxons, as to the Point of Images, were Protestants, that is, Iconomachi, will needs collect from hence that the Synodall Statutes here mentioned as sent to inform the unlearned disorderly Prelates in Britain, was the same Book of which Hoveden thus writes: The same year Charles King of the French sent a Synodall Book into Britain, Hoved. hic. which had been directed to him from Constantinople. In which Book, alas! were found many things disagreeing, yea directly contrary to true Faith: and principally one Point confirmed by the unanimous consent of almost all the Eastern Doctors, and not so few as three hundred Bishops, That Images ought to be adored: which is an assertion which the Church of God doth altogether abominate. And against this Point Albin (or Alcuin) wrote an Epistle admirably established upon the Divine authority of Scriptures: which together with the forementioned Book he himself carried to the King of the French, in the name of our Bishops and Princes. Harpsf. saec. 8 f. 126. 4. Harpsfeild taking Notice of the like passages, as he judges, frudulently interposed in the writings of some of our ancient Authors, esteems the whole Narration to be a foolish, unsavoury fable: not worth the trouble of confuting. And indeed, Sir. H. Spelman himself after he had produced these things, Spelm. ib. f. 308. foreseeing that it would be a difficult tax to justify these allegations, is content to repress himself, and only in general to affirm, that hitherto he could find no ground to judge that as yet the English Church had admitted the adoration of Images. Thus writes he, Vid. sup l. 2●. c. ●●. and yet in the same Book he before had with great earnestness endeavoured to justify a pretended Synod of London assembled almost fourscore years before this time, in which a Decree is made by the English-Saxon Clergy and Nobility for admitting the adoration (that is, veneration) of Images, as we have already showed. 5. And as touching the pretended Epistle in confutation of the said Doctrine written by Alcuin, and by him carried into France, besides that it neither appears in the volume or his Epistles published by himself, nor in any other Author: Let the indifferent Reader judge how unsavoury a fable the imputing of this to Alcuin is, when he shall read what Alcuin himself writes concerning this Point. Alcuin. de Devin. Offic. c. 18. 6. In his Book of Divine Offices treating of the Ceremonies appointed by the Church to be observed on Good Friday, he writes thus: Towards evening in all Churches of Priests, Bishops and Monasteries a Cross is prepared before the Altar, which is sustained on both sides by two Acolytes, and a cushion laid before it. Then comes the Bishop alone, and having adored the Cross, kisses it: The same also is done by the Priests, Deacons and other Clarks, and lastly by the people. The Bishop sits in his Seat, whilst all salute the Crosse. The two first Priests having saluted the Crrsse, enter into the Sacristie, etc. Moreover the same Alcuin, not content with this, further teaches why and how this Ceremony is to be performed: Id. ib. When we adore the Cross, saith he, let our whole body lie prostrate on the ground, and with our mind let us look upon him whom we adore, as hanging on the same Cross, and we adore the virtue itself which it received from the son of God. In body we are prostrated before the Cross: in mind before our Lord. We venerate the Cross by which we are redeemed: and we pray to him who redeemed us. Yea further for exploring Alcuins' mind touching this matter, these following words of his are remarkable, Id. ib. Those who cannot have any part of the very wood of our Lord's Cross, do without any prejudice to Faith adore that Cross (or Image of it) which they have. Such a Protestant Iconoclast was Alcuin thus does he confute by the Divine authority of Scripture the veneration of Images asserted by the Council of Nicéa. 7. Notwithstanding what ever becomes of this Story touching King Charles his Syn●●dall Book sent into Britain (which is no other but his Capitulare, containing a great number of Ecclesiastical Ordonnances) or of Alcuins' supposed Epistle: This is undoubted that about this time a great scandal was given to the Western Churches upon occasion of the Doctrine touching Veneration of Sacred Images asserted a little before this time in the Seaventh General Council assembled at Nicaea. In which Council three hundred and fifty Eastern Bishops restored the Sacred use and Veneration of Images, which had been with horrible cruelty impugned by several preceding Emperors. In the Decrees concerning which, they taught the very same Doctrine and practice which King Charles and the French Church, as likewise King Offa and the English-Saxon Bishops, conformably to Pope Hadrian, both believed and practised. Notwithstanding which, two years after this in a Council assembled by command of King Charles at Frankfort the said Council of Nicéa was sharply and bitterly condemned. 8. It may seem strange that the Eastern and Western Churches should so well agree and so sharply disagree at the same time, and upon the same Point. But the wonder will cease when it shall evidently appear that it was upon a most malicious and false misinformation that King Charles and his Bishops entertained a prejudice against the Eastern Church, being told that they maintained a doctrine which they expressly disclaimed. 9 To the end this may be demonstrated, we will produce from the Western Council or Frankfort what judgement they made of the Council of Nicéa (which upon misinformation is there called the Council of Constantinople:) There was brought into the Synod to be publicly debated a Question concerning a late Synod of the Greeks, which was held at Constantinople touching the adoration of Images: in which was found written this clause, That an Anathema should be denounced against all such as would not exhibit the same service or adoration to the Images of Saints, as they do to the Divine Trinity. Such an adoration and service our Holy Fathers have with contempt renounced to Images, A. D. 793. and unanimously condemned it. 10. This was indeed a just and necessary condemnation of so blasphemous a Doctrine: and no doubt both Alcuin and the English Bishops would not refuse to join in the like condemnation. But the Doctrine so worthily condemned is so far from being approved or asserted in the Council of the Greeks at Nicéa, that in the very Decision concerning the Veneration of Images, they do expressly renounce it: as will appear by their Decree here following: Synod. 2. Nicena definite. 11. We insisting on the Doctrine of the Holy Fathers, observing likewise the Tradition of the Catholic Church, Do define that venerable and Sacred Images commodiously framed in colours, marble or any other matter according to the manner and form of the Venerable and like-giving Cross, are with all diligence and care to be dedicated in Churches, in Sacred Vessels and Vestments, in walls and tables, in private houses and public ways: and especially the Image of our Lord God and Saviour jesus Christ, next of the Divine Virgin-Mother, of the glorious Angels and Saints: To the end that by an inspection of such images, all that look upon them may be brought to the remembrance and desire of the principal objects represented by them, and exhibit reverence and respectful adoration to them, yet by no means any true Divine Worship (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which according to our Faith is only due to the Divine Nature: We therefore intent such a veneration as we show when we reverently burn incense, or light candles to the Type of the venerable and lifegiving Cross, to the Holy Gospels and other oblations, as hath been and i● the custom received from our predecessors. 12. Whence appears how innocent the Bishops of that Synod were of the impiety condemned by the Western Bishops at Francfort. So that we may conclude that this false information was given them from the Heretics Iconoclasts condemned by the same Council. And therefore the same Sir Henry Spelman writes truly and ingenuously saying, Spelman. ib. f. 707. I do confess that I do not find that prodigious sentence concerning deifying of Images in the Exemplar of the Nicene Synod which is published by Binius. VI CHAP. VI CHAM i. 2. etc. The Body of Saint Alban the Proto-martyr of Britain, miraculously discovered to King Offa: who causes it to be translated: and builds a magnificent Church and Monastery to his honour. 1. THE year following Offa King of the Mercians residing then at the City of Bath, A. D. 793. Westmonast. A. D. 794. Ap. Capgr. in vit. Saint Alban. was in sleep admonished by a Divine Oracle to take up out of the earth the Sacred Body of Saint Alban, and place it more honourably in a shrine. He therefore sending for Humbert Archbishop of the Mercians declared unto him his vision. Then the said Archbishop attended by Ceo●ulf and Vnwona his two Suffragan Bishops with an innumerable multitude of both sexes met the King at Verulam upon a day appointed. There did the said King behold a Light from heaven darting its beams over the place where the Holy Martyr had been buried: by which sign seen of them all they became assured of the truth of the former vision. Then were all the people commanded to purify themselves by fasting, alms and prayers, and the Bishops adorned with their Sacerdotal Vestments begged the assistance of the Blessed Martyr. For the place since the coming of S. Germanus and Lupus two French Bishops into Britain to root out the Pelagian Heresy about three hundred forty four years before this, had been quite defaced by the Pagan Saxons, English and jutes who conquered the country, and destroyed all sacred places, and among the rest the Church which after the death of the Holy Martyr had been magnificently built to his honour by the Britain's, as Beda testifieth. 2. The said Bishops therefore after fasting and prayers, Bed. l. i. c 18. Westmon. ib. opening the ground, found the Blessed Martyrs body in a wooden Coffin, together with the Sacred Relics of the Apostles and Martyrs which Saint Germanus had placed there. This Invention drew tears of joy and devotion from the eyes of all the Clergy and people present: and the Bishops with great reverence and fear took out of the ground that precious Treasure which had been a long time hid, and with a solemn Procession, with Hymns and Canticles they transported it to a certain Church which had anciently been built to the honour of the said Holy Martyr without the gates of the City Verulam, where in a shrine curiously wrought of gold and silver and adorned with precious stones they deposed it. 3. In the same place to this day divine miracles are frequently wrought, for in the sight of many, hearing is restored to the deaf, walking to the lame, sight to the blind, and death both of mind and body to all who with confidence in the Divine mercy through the intercession of his Saint implore it. These things were acted in the five hundred and seaventh year after the suffering of the Holy Martyr, the three hundred forty fourth year after the coming of the English into Britain, the first Indiction and the first day of August. 4 King Offa not content with preparing a sumptuous shrine for the honour of this glorious Martyr, added also a most magnificent Monastery, for obtaining of Privileges, for which by advice of the Bishop's recourse was had to the Pope. Concerning which Monastery, Matthew of Westminster writes, that as S. Alban was the Prime among the British Martyrs and Saints, so his Monastery excelled both in possessions and liberties all the other Monasteries of the Kingdom. Monast. Anglic. p. 177. 5. To this day is preserved the Charter which King Offa made to this Monastery: in which he mentions the foresaid miraculous discovery of the holy Martyr's body: adding that since Honour given to God, and pious devotion to his Saints is the stability of an earthly kingdom, the prosperity of long life, and will undoubtedly be rewarded with eternal happiness, therefore he gave such lands and possessions there named to the said Monastery, freeing it likewise from all tributs and burdens: Apponting withal over it as Abbot Willigoda a Priest to govern it according to the Rule of S. Benedict for ever: Lastly requiring that daily prayers should continually be offered there for the souls of himself and his friends. I●gulf. f. 854 6. At the same time the Abbot of Croyland called Patrick successor to the first Abbot thereof Kenulph, seeing the devotion & piety of King Offa to God's Saints, and his kind inclination to the Prayers of Religious men, obtained from him a Charter likewise, by which he took into his Protection the said Monastery, confirming all the possessions and Privileges formerly given to the same, freeing the Monks thereof from all secular burdens and impositions, as he had newly done his brethren the Monks of S. Alban: (such is his expression.) VII. CH. VII. CHAP. i. 2. etc. The Gests and Martyrdom of S. Ethelbert King of the East-angles. 1. COncerning this King Offa, the Character given him by William of Malmsbury is very proper, Malmsb. de Reg. l. 1. c. 2. saying, In one and the same man sometimes vices did palliate themselves with a show of virtue, and sometimes virtues did succeed vices, that a man would be uncertain in what shape to represent such a changeable Proteus. For the same year in which he showed himself so pious toward the Holy Martyr S. Alban, he showed himself most impious in cruelly killing an innocent Prince and making him a Martyr. 2. This Prince was Ethelbert the Son of Ethelred and Leofrana by whom he was carefully instituted in piety and all virtues. Malmsb. de Pont. l. 4. Io. Angl. Ap. Capgr. in Ethelbert. Westmonast. A D. 794. Polyd. Virg. l. 4. Harpsf. saec. 8. c. 9 Molan: in Addit. He had now governed the Kingdom of the East-angles forty four years with such justice and moderation that he was tenderly loved by all his subjects. All which time he had never admitted any proposal of marriage: but now yielding to the importunity of his Mother and Nobles who earnestly desired to see a Successor, he remitted to their judgements to propose to him a fit Consort. 3. When they were therefore to consult about the person, in the first place they generally turned their thoughts upon a Princess among the South-Saxons whose name was Seledrida, and her Fathers, Aegeon, by whose death she was possessed of a very considerable Province, besides other great riches. Therefore they advised the King to make choice of her, whose Treasures and territory would be a great strength and accession to his Kingdom. But the King whose judgement was directed by better Rules then humane policy and interests, rejected the proposal, because that Province which Aegeon had left unto his daughter was procured by unjust and fraudulent means, and therefore he could not expect a benediction from God upon the possession of it. 4. Some few others therefore whose counsels were guided by Principles more sublime and not so worldly, proposed to the King a daughter of the most potent King Offa, whose name our Historians generally call Alfreda, only by Ingulfus she is named Etheldrita: a Virgin endowd withal Graces, against whom no exception could be made: Yea moreover such affinity contracted with her Father would be an absolute security to the Kingdom. To this therefore King Ethelbert consented, and thereupon Ambassadors were dispatched to King Offa to demand of him this grace: which he willingly granted, so that conditions on both sides were readily agreed on. 5. When the time appointed for the marriage drew near, King Ethelbert thought fit to go to the Mercians, thereby to show more affection and respect in conducting his espoused Lady home. But when he began his journey there happened to him many terrible prodigies portending a fatal success. Among which this was one: When he mounted on horseback, attended by a great multitude of his loving Subjects who earnestly prayed for his happiness, on a sudden, besides a great earthquake, the Sun became wholly darkened, insomuch as one could not discern another, neither durst they remove by reason of the trembling of the earth, All were astonished at this, and falling prostrate on the ground, earnestly besought God to avert his wrath from them. But the King, more devoutly than the rest, humbly begged of God at least an internal Light by which he might discern whether that journey and the occasion of it were acceptable to him, and for the benefit of his own soul: in token of which he besought him to cease the trembling of the earth, no to restore the Suns Light. Assoon as he had ended his Prayer all these prodigies immediately ended. Thereupon the King confidently prosecuted his journey, though his Mother terrified by such ominous signs earnestly endeavoured to dissuade him. 6. Assoon as he was entered into Mercia attended by a small guard, God was pleased in a vision by night to signify to him his approaching death, and the immense glory which should follow it. For First it seemed to him that the roof of his Palace fell upon him, and that his Mother seeing it, let fall from her eyes tears of blood. Afterward he saw a wonderfully great and most beautiful Tree, which certain persons fiercely endeavoured to hew down, and out of the wounds made in it flowed a torrent of Blood eastward. Then a pillar of Light from the South more bright than the Sun seemed to rise up: and himself in the shape of a Bird having the extremities of his wings shining like gold, had a great desire to embrace that glorious pillar: so that mounting to the top of it, he heard a most celestial Harmony, to which he with infinite pleasure attended, till his sleep ending, all vanished away. 7. The next morning he recounted this Dream to his friends, at which their astonishment and fears were renewed with great increase, considering such fearful signs, as the falling down of a house, his Mother's bloody tears, a fair tree cut down, and blood issuing out of it. Thereupon they attempted to persuade him to return, and not to tempt God after so manifest a warning given him of danger. But the King thinking it both dishonourable and unsafe to publish a suspicion of any treachery in so great a King as Offa, and withal considering that though in his Vision there were many ominous signs, yet the end seemed glorious and happy: Therefore resigning himself into God's hands he cheerfully pursued his journey. 8. King Offa at that time had his residence at a certain town now called Sutton-Wallis in Herefordshire, seated upon the River Lugge▪ (Lugus:) There the King received him with demonstrations of kindness and joy, the like did the Queen, whose name was Quendreda. But whether this kindness on the King's part was sincere or no, it is left doubtful. But certain it is, that the impious Queen presently after his arrival most execrably contrived her Son in Law's murder, whereby without any danger or trouble she might procure to her family the accession of a new kingdom. A. D. 794. This horrible design, it is said, she discovered to her husband King Offa, who at first expressed a detestation of it: but at length was persuaded by the Impious Queen if not to join in the execution, at least to suffer her to do it alone. 9 She had before this laid the execrable design, and provided a fit executioner: His name was Winebert, and to him was assigned the Office of conducting King Ethelbert, whensoever he was to treat about the accomplishing the Marriage. One day therefore after he had excused to him King Offa's meeting him, upon a pretence of indisposition, he lead the innocent King through certain obscure passages of the Palace, where with the help of his associates there attending, he murdered him. And so was fullfilld his vision of a beautiful tree cut down, and a stream of blood issuing from it. Yea withal the other part of the vision likewise was accomplished, in which was represented a glorious Pillar of Light, and a Bird with golden wings mounting to the top of it, and there entertained with celestial Music: Which Bird was the soul of this pious King and Martyr received into heavenly joys. 10. Some of our Historians relate the fact after another manner: Westmonast. A. D. 794. That in the King's Bedchamber a chair sumptuously adorned was placed upon planches which at pleasure might sink down, and draw the person after. And King Ethelbert having, after a day spent in feasting, been conducted into this his Bedchamber, and sitting in the said Chair, fell down into a hollow place, where being over whelmed with bed-cloaths and pillows he was stifled. However the crime was performed, all consent that it was principally by the Queen Quendreda's contrivance that this pious King was murdered: though all do not charge King Offa with the guilt of conspiring, or so much as knowing of it till it was executed. 11. The Blessed Kings body being taken out of the Cave was by the command of King Offa buried privately at a place called Marden near the River Lugg: whither whilst it was carried, it was found so light, as if it had been already ennobled with the Dotes of a glorified Body. But it lay not long in that ignoble Sepulchre: for the night following was seen a Pillar of Light sparkling its beams to the place where the Sacred Body lay: And the third night after, S. Ethelbert appearing in a vision to a simple husbandman, commanded him to transport his body to a Monastery built on the banks of the River Wye: which he accordingly performed, and by the way a blind man was restored to sight by the merits of this Holy Martyr: for so is he generally called in all ages since, by reason of the frequent Miracles wrought by his intercession: and this Title is expressly justified by William of Malmsbury. 12. The place where he was buried, was by the Saxons called Fernley, but now Hereford, where a fair Church had formerly been built: To which King Offa in testimony of his Repentance gave very rich Presents. There also he built a magnificent tomb for him: and in succeeding times the opinion of the holy Martyr's Sanctity did so increase, that Milfrid one of the following Kings of Mercia much enlarged the same Church, dedicating it anew to the honour of S. Ethelbert. For thus writes Leland, Leland. From the time of King Offa the City of Hereford received great augmentation by occasion of the Monument of the glorious Martyr Ethelbert King of the East-Angles: and it is deservedly esteemed the prime Seat of that Province. 13. Out of the place where the Body of S. Ethelbert was first buried issued a fountain of most clear water, called S. Ethelberts well, over which now stands a Church, no doubt built to his honour. For what other motive could the builder have, since it is placed so near the River Lugg, which every flood being overflown by the muddy waters of the River, never diminishes any thing of its own purity. This wonderful effect to this day the neighbours, even Protestants, take notice of, and impute it to the Sanctity of the Saint, yet think it an impiety to honour the Saint so highly honoured by God. His Memory is celebrated in our English martyrologue on the twentieth day of May. Martyr. Ang. ●0. Ma●j. VIII. CH. VIII. CHAP. 1.2. etc. King Offa's devout Pilgrimage to Rome and pious actions there. 4. Great Privileges granted to the English by the Pope. 5. His Queen Quendrida justly punished for the murder of S. Ethelbert. 1. KIng Offa by the testimony which God gave to the Sanctity of King Ethelbert perceiving the enormity of his own crime: (for though it were true that his own hand had not been defiled with the Martyrs innocent blood, yet a great crime it was to permit so horrible a crime to pass unpunished:) He thereupon conceived great remorse for it, and sought all ways how to pacify God's displeasure. Some Writers impute the founding of that magnificent Monastery of S. Alban to his desire of making some manner of satisfaction for that Offence, which therefore they conceive to have preceded that building. However certain it is that the remaining years of his life he employed in memorable works of Charity and devotion. 2. Besides this, the year following he undertook a devout Pilgrimage to Rome▪ A. D. 794. Westmon. hîc. there to beg pardon of God at the shrines of the two Princes of the Apostles. There also he with great fervour visited most other places dedicated to the honour of Saints. 3. During his abode at Rome he confirmed through his whole kingdom, Id. ib. Math. Paris hic. containing one and twenty Provinces or Shires, that Contribution called S. Peters-pences, or Rome-Scott, which King Ina had before imposed on his Kingdom of the Westsaxons. And moreover he endued with large possessions the School of the English formerly founded also by the same King Ina at Rome, for the sustentation of such his English subjects as should repair thither, either out of devotion only, or a desire also to perfectionate their minds with the Study of Sacred learning. This School, saith Matthew Paris, by reason of the great confluxe of strangers thither to seek comfort and sustenance, was turned into an Hospital, called the Hospital of the Holy Spirit. 4. Lastly he supplicated Pope Hadrian not only to confirm by Apostolic authority the large possessions which he had lately and should hereafter bestow on his New-founded Monastery of S. Alban, but likewise to confer spiritual Privileges & exemptions on it. To which request the Pope willingly condescended, for he adopted that Monastery to be a Special Daughter of the Roman Church, exempted from all jurisdiction Episcopal and archiepiscopal, as immediately subject to the See Apostolic. He granted likewise that the Territory belonging to that Monastery should be the only place in his Dominions free from the general contribution of Peterpences. Yea moreover that the Monks of S. Alban should be the Collectors of the same Contribution through the whole Province of Hertford: which having collected, they should reserve it to their own use for keeping hospitality. To these he added this general Grace, that he enjoined King Offa for the remission of his sins at his returning home to call a Synod of his Bishops and Nobles, and whatsoever possessions or Privileges he with their advice should bestow on the said Monastery he promised that he would himself confirm such his Charter by his own authority. And lastly in testimony of his great esteem of King Offa's piety, he gave this general Privilege to all the subjects of his Kingdom, That no public Penitent should be obliged, in execution of his Penance enjoined, to go out of the kingdom: that is. Whereas in several cases of enormous crimes men were obliged to seek Absolution at Rome, he gave a general Indulgence that for all sins, men might be absolved at home. 5. Thus did King Offa omit no expedient whereby to expiate his crime touching the murder of the blessed Martyr King Ethelbert. He returned not into his kingdom till the year following. In the mean time several occurrents happening in Britain require a place here. As for his impious Queen Quendreda, she enjoyed but a very short time the fruits of her cruelty: for in the space of three months after she suffered a miserable death, but well beseeming her wicked life. And her Son Egfrid a virtuous and pious Prince, for whose advantage especially she executed that horrible murder, he was taken away by an untimely death after a few months reign: by which means the Mercian Crown was translated from the family of King Offa to the posterity of King Penda. And lastly her Daughter Alfreda designed to be the Spouse of the Holy Martyr, she had such a horror of her parent's crime, that out of a general distaste of the world she retired herself to a solitary devout life among the fens of Croyland, where she spent many years in aspiring to the embraces of a yet more glorious Bridegroom. Concerning her we shall treat further when we arrive to the year of her death. IX. CHAM IX. CHAP. 1. The decay of Kentish Kings. 2.3. etc. The Scandalous Rebellions and Treasons of the Northumber's: justly punished by God: Their miseries bewailed by Alcuin. 1. THE same year which King Offa spent at Rome in his Devotions and Charities, Alric King of Kent, who was Tributary to King Offa, ended his life after a reign of thirty four years. He was the third and last of King Withreds children, who succeeded him in that kingdom, not any of them leaving heirs behind them. And af●er them (saith William of Malmsbury) the Noble stock of the Kentish Kings withered away, Malmsb. de Reg. l. 2. c. 1. and their generous blood lost all its vigour and Spirits. Then any one who had impudence enough, who either by fraud could make himself rich and popular, or by faction terrible, aspired to Tyranny there, and unworthily adorned his head with the Regal Diadem. Such an one was Edilbert, surnamed Prens, who after Alric invaded the Kentish throne, and after he had the space of two years tyrannised in that kingdom, he had the foolish boldness to provoke the Mercians, by whom he was taken prisoner, and forced to submit his hands to chains, and his body to captivity. 2. The same decay likewise at this time befell the kingdom of the Northumber's: for this being the fifth year after King Ethelred had been recalled from banishment to govern that Kingdom, he was also slain by his Subjects. And his death gave an end to the Kingdom of the Northumber's: Fasti. A. D. 794. and after thirty three years' vacancy and want of a Lawful King it was seized upon and possessed by Egbert King of the Westsaxons. Yet in the mean time there are named some few petty Kings there, during the time of the Danish incursions. Thus we read in the Books of the Succession of Saxon Kings. The first who after the death of Ethelred usurped the place and title of King, was Oswald: and he after a short show upon the stage for twenty eight days, was compelled by the Northumbrians to fly to the King of the Picts: so leaving place for Ardulf. But the memory of these and some other like Kings following hath been in a sort obliterated by the tempestuous rage of the Danes wasting those parts at this time, and putting all things in confusion. 3. A most just punishment that was, sent by God to plague that rebellious Province, the inhabitants whereof had no regard to the Majesty of their Princes but freely defiled their hands with their blood: by which they became odious both to God and man. Yea the infamous scandal of their rebellions passed into foreign countries likewise: as appears by a letter of Alcuin, who at this time lived in France, into which he was invited by King Charles the Great to assist by his learning the Church now combated by New Heresies. That Letter was written by him to Offa King of the Mercians: the tenor whereof is as followeth: 4. Ap. Malmsb. f. 26. Your Majesty may please to know that King Charles does oftimes speak to me of you with much affection and sincerity, and you have in him a most faithful friend. And to express his kindness, he has given order that presents should be sent to your Majesty, and your Bishops, as likewise to King Ethelred and the Episcopal Churches in his Dominions. But alas! alas! These presents together with letters were no sooner delivered into the Messenger's hands, but certain men out of Scotland which passed through your Country, brought us a most sad Message concerning the unhappy death of that King of the Northumber's by the infidelity of his own subjects. Hereupon King Charles presently in great anger drew back his presents intended thither, calling them a perfidious, perverse and rebellious Nation, which so often murdered their own Kings, esteeming them therefore worse than Pagan's: And if I had not interceded for them, he would not only before this have hindered them from any good, but likewise have done them all the micheif which lay in his power. 5. Notwithstanding though Alcuin by his intercession with King Charles could avert the effects of his displeasure against the treacherous Northumber's, he could not suspend the indignation and severity of God's judgements upon them: Hoved. f. 40 For the same year a naval army from the Northern coasts, like sharp stinging hornets, A. D. 795. invaded the kingdom of the Northumber's: and the barbarous soldiers like dire half-famished Wolves ran up and down the country, wasting, killing not only beasts, as oxen and sheep, but Priests, Deacons and Quires of Religious men and women They came to the Church of Lindisfarn, where they miserably spoiled all the country about: they trod under foot the most sacred things, they demolished Altars, and carried away all the treasures and ornaments of the Church: several of the Monks they killed, some they took for slaves, and most of them after shameful usage they drove out naked, and exposed to starving by cold and hunger: some likewise they drowned in the Sea. 6. Alcuin having been informed of the desolation of his country (for by many proofs in his Writings it appears that he was born in the Province of the Northumber's) wrote many bewailing sad letters to his friends there to condole with them in their miseries: One he wrote to the Monks of the Monasteries of Wiremouth and Girwy, Alcuini. Ep. in which he seriously exhorted them to sanctity of life, Id Ep. 50. and to tread in the steps of their Predecessor, Saint Beda etc. Another to the same effect he sent to his Brethren in the Church of York, in which he called himself a Son of that Church. Ap. Malmsb. f. 275. And a third to Higbald Bishop of Lindesfarn and the whole Congregation there, whom he styles the Children of Saint Cuthbert, and tells them that he justful feared the same misery would befall the whole Island, since Saint Cuthbert and so many Saints reposing there did not defend his own Church. He concluded, that assoon as King Charles should return with victory over his enemies, he would go to him, and take care of redeeming the Northumbrian children which the Danish Pagans had sold into France, and of other their necessities recommended to him. A. D. 795. 7. Moreover in a Letter to Offa King of the Mercians he signified that he was prepared to carry himself the presents of King Charles sent to him, and thence to go into his Native Province of the Northumber's. But on better consideration he thought it more convenient to abide still in France, and there to serve his country by doing all good offices: since he knew not what benefit he could bring to a place where none could remain in any security, where the Holy Altars are demolished by Pagans, Monasteries polluted by adulteries, and the whole land stained with the blood of their Princes. Ap. Baron hic Hoved. hic 8. What those presents were will appear in an Epistle which King Charles sent to King Offa, as likewise in Hoveden who writes thus: The magnanimous King Charles with a potent army had lately subdued the Nation of the Hunns, their country he wasted, put to flight their King and destroyed his army. From thence he brought home fifteen carts so loadned with gold, silver and precious vestments of silk, that four oxen could scarce draw each of them. All which spoils the same King in thankfulness to God for his victory, commanded to be distributed among the Churches and poor, not only in his own kingdom, but at Rome also, and in Britain etc. X. CHAP. X. CHAM 1.2. Displeasure of Charles the Great against the English: which is afterward composed. 3 A Scottish Priest banished for eating flesh in Lent. 4.5. Pope Adrian dies: and Leo the third succeeds 6.7.8. A Synod at Verulam: wherein the Privileges of the Monastery of S. Alban are confirmed. 9 Successions of Bishops. 1. KING Offa was now returned from his pilgrimage to Rome. Malmsbur. Westmon. ad A. D. 775. Some years before his going thither King Charles had taken some displeasure against him, the occasion whereof seems to have proceeded from English Merchants, which defrauded the French of their customs; In somuch as a breach had like to have been made between the two Kings: So forward it was, that King Charles forbade trading between the two Nations, neither was it safe for English men to pass through France in devotion to Rome. But King Offa who by his invasions and usurpations had made almost all the Kings in Britain his enemies, much apprehended the displeasure of so powerful a King as Charles, and therefore by many Embassages and Presents endeavoured a reconciliation with him, which at length with much solicitation he obtained. After which followed not only frequent intercourse or Letters between them, but many other expressions of kindness. Ap. Alcuin. Ep. 61. 2. There is extant a Letter of King Charles to Ethilhard Archbishop of Canterbury and Ceolulf a Bishop of the Mercians, in which he informed them that a certain man a Subject of King Offa, who had incurred his displeasure, had fled into France with his whole family, to seek protection and security there. Now this man's family being desirous to return home after the Master's death, whose name was Vmrinstan, desired King Charles his Letters of Recommendation, which he most willingly granted them, desiring these two Bishops to intercede in their behalf with King Offa: and in case they could not qualify his displeasure, he desired them to send them back to him. 3. Two Letters did King Charles this year write to King Offa in the one informing him that a certain Priest, by nation a Scott, had made some abode in the Diocese of Colen, where he had been accused of eating flesh in Lent. But because the accuser's Proofs were not absolutely convincing, therefore the Bishops in those parts would not pronounce sentence against him. Notwithstanding they thought not fit he should stay any longer among them, by reason of the scandal given by such an Offence, and least others should by his example learn to neglect that holy Fast. So they thought best he should be sent into his own country, to be judged by his own Bishops. To facilitate his journey therefore King Charles desired King Offa to take care for his safe conveyance into Scotland from whence he first came, where he hoped that the Ecclesiastical Canons were well observed. 4. In a second Letter he signified to him that free leave should be given to all English pilgrims to pass through France to Rome, Ap. Baron. hic. but if any upon a pretence of devotion shall bring prohibited merchandise into France, or defraud the King's customs there, that should not be suffered. He further told him that he had sent sacred Vestments to several Churches in Britain, desiring that in consideration thereof there should be made Prayers for Pope Hadrian then newly dead: for though he did not doubt but his soul was in rest, yet he desired this to testify his cordial affection to his most dear friend. Id. ib. The same day that Pope Hadrian died, there was chosen his Successor Pope Leo▪ the third of that name. The suddenness of his election, and the unanimous consent of his Electours argued an eminent esteem of his sanctity and abilities. He was chosen both to do and suffer many things. By him the Empire was restored to the Western parts. 6. A little before Pope Hdrian died, King Offa being safe returned from Rome, according to his order assembled a Synod at Verulam, near which place he had built the famous Monastery of Saint Alban. What was acted in that Synod is briefly related by Sir H. Spelman out of an ancient Manuscript of the Life of S. Alban in this manner; Spelm. f. 314. King Offa having then assembled at Verulam a Council of his Bishops and Nobles, by their unanimous consent and out of his great affection to Saint Alban, he conferred on that Monastery very large possessions, considering that great hospitality was to be kept there: Because near thereto lies the broad high way called Watlingstrete, by which men came from the Northern parts and returned. Therefore he esteemed it a pious thing that travellours might find there a house to be entertained freely. For this reason he addicted that place to the Monastery, which he dignified with many Privileges and immunities. Moreover he gathered a Congregation of Monks out of several houses where Regular Observance was kept with best care, especially from the Monastery of Becc in Neustria (or Normandy in France) and ordained an Abbot over them named Willigode, a man who was indeed according to his Name, A. D. 799. of good Will: He was descended of the Royal family, being near of kin to King Offa. 7. The particular possessions given by the King at this time to the said Monastery are specified in his Charter which remains to this day. Ap. M. Paris in Anctario. And besides the Privileges before related he added these, that what soever exactions or for feytures due to the King from any criminal person within the liberties of the same Monastery, Westmon. ad A. D. 794. should be paid thereto. That the Abbot or Monk who was Arch deacon, under him should exercise Episcopal jurisdiction over all persons, both Priests and Laymen living within their possessions: and that they should pay subjection neither to Archbishop nor Legate, but to the Pope alone. In a word the said Church as it had all Royal rights from the King, so did it likewise enjoy Episcopal ornaments from the Pope. 8. This Charter the King sent to Rome to be confirmed by Pope Hadrian: and this seems to have been one of the last actions performed by the same worthy Pope. Who having sat in S. Peter's chair twenty three years, ten months and seaventeen days, was notwithstanding esteemed by all good men to have quitted the government of the Church immaturely. Baron. hic. Particularly King Charles for the respect which he bore him, distributed alms not only through the Churches in Provinces subject to him, but also in foreign countries for his soul, as we have declared in his Letter sent to King Offa. 9 The same year Higbert, or Humbert the first Archbishop of Lichfeild dying, there succeeded him Aldulf, to whom a Pall was sent from Rome: notwithstanding before he died he was obliged to lay aside that archiepiscopal ornament, and to content himself with the simple Title of Bishop. Likewise to Eadbald Bishop of London the same year succeeded Heathobert, and to Egbald Bishop of Winchester, Dudda. IX. CHAP. IX. CH. 1.2. etc. The death of King Offa: and his Children. 4.5. etc. Egfrid his pious Successor dies shortly after him: being ready to restore the Rights to the See of Canterbury. 9 Eanbald Archbishop of York dies: to whom another Eanbald succeeds. 1. THE year of Christ seven hundred ninety six was the last of the reign & life of Offa the illustrious King of the Mercians, A. D. 796. after he had reigned thirty nine years. He left a noble memory of his courage in three victories obtained against the Kings of Britain, the King of Kent, of the Westsaxons and Northumber's: And of his Piety in founding the famous Monastery of S. Alban, and charitable contribution to the See Apostolic, besides many other Monuments of his Charity and devotion. A. D. 796. 2. The memory of his name he left to several places: For in Warwickshire having built a Church, a town thereto adjoining was called Off-Church: and in Suffolck another town was called Offton: Lastly he died in a village named Offley: From whence his Body was removed to the Town of Bedford, where it was buried in a Chapel without the Citty-walls with Royal solemnity. But in process of time, Camden in Bedford. his Sepulchre was swept away by a violent inundation of the River Vsk. 3. He left behind him by his Queen Quendreda several children. His eldest son and Successor was Egfrid, who succeeded to his Father's virtues, but not the years of his reign, for he governed the Kingdom not a full half year. In Capgrave we read of another Son of his called Fremond, slain afterward by the Danes: but the story related of him does so disagree from Chronology, that it is manifest the Author of it mingled together the Occurrents of several ages. He had two daughters the one, named Ethelburga, who in her vices ressembled her impious Mother Queen Quendreda: for she not only left a stain upon her own country by poisoning her husband King Brithric, but upon France also as we shall declare. The other much unlike her sister, & truly the daughter of her father's Piety 〈◊〉 Alfleda, whom the Holy Martyr King Ethe●●●rt had demanded for his wife, and who after his de●th preferred the fens of Croyland before her Father's Palace. 4. His eldest son Egfrid had been assumed by his Father into a society in his Throne nine years before this: yet this is called the first and only year of his reign, for he did not outlive his Father more than five months. Yet in that short time he left many and lasting Monuments of his piety, wholly employing the few days of his reign in adorning and amplifying Monasteries and Churches. He was a Prince, saith William of Malmsbury, who studiously avoided the steps of his Father's cruelty. He restored all the Privileges of Churches which had been prejudiced by his Father. Moreover a possession which his Father had taken from the Monastery of Malmsbury he willingly returned into the hands of Cuthbert then Abbot thereof, upon the exhortation of the worthy and courageous Archbishop of Canterbury. 5. Above all he most favoured the Monastery of S. Alban, to which he not only confirmed all the possessions and liberties given by his Father, but himself added new, in a place called Pinnelesfeld, as appears by his Charter recorded at the end of Matthew Paris, and subscribed by the Queen Cynedrida, his Bishops and Nobility. In a second Charter likewise to the same Monastery, in like manner subscribed, he added another possession called Thyrefeld. The place where this was written and confirmed in a Synod, is named Celchyed. 6. Athelard Archbishop of Canterbury perceiving the pious disposition of this young King, suggested to him his obligations to repair the injuries done by his Father to the Mother-Church of Britain, Canterbury, which by all Princes since the beginning of Christianity had been esteemed the only Metropolitan Church of that part of Britain, but lately had been diminished by the unjust exaltation of the See of Lichfeild. With which suggestion of the worthy Archbishop King Egfrid was mollified, Malmsb. f. 287 and had restored the honour of the archiepiscopal See of Canterbury, if death had not too hastily taken him away. But what Athelard could not effect by reason of the too short reign of this King (since a business of that importance required many messages and returns from Rome, serious agitation on both sides, and reasons to be given by the two contrary pretendants) His Successor in the Archbishopric, Kenulf at last perfected after the death of King Egfrid. 7. This good King therefore being accomplished, in a short time fulfiled a long age, and after five months paid his debt to nature: He was taken away, saith Alcuin, not for his own sins, but because his father for the establishing his kingdom, had shed much blood. But how unsecure a foundation blood is for the establishing of kingdoms, was showed in this example: for Offa was so far from confirming his Throne to his posterity, that five months after his death it was transferred to another family, a quite stranger to his. 8. The same year died also Eanbald Archbishop of York, and in his place was chosen and consecrated another Eanbald a Priest of the same Church, and Disciple of Alcuin. The place where his Predecessor died was called Edere: and his body attended by great multitudes was conveyed to the Church of York, where it was honourably buried. 9 This second Eanbald joined courageously with Ethelard Archbishop of Canterbury to nullify the invasion which Offa King of the Mercians had made on the Archbishop of Canterbury, which they also effected, as shall shortly be declared. And this endeavour of Eanbald was much commended by his Master Alcuin, as appears by part of his Letter cited by William of Malmsbury. XII. CHAP. XII. CH. 1.2. etc. Alcuin, famous for learning: teaches at York and is called into France. 1. WE have oft made mention of Alcuin as making his abode in France. It will not be impertinent to declare what occasion drew him into France, and obliged him to spend the remainder of his life there. Twice he had passed into France before: the first time upon some business, for which his Master Egbert Archbishop of York sent him to King Charles: What that special business was, it does no where appear. The second time when he was sent by Alfwold King of the Northumber's to Rome to demand and bring the archiepiscopal Pall to Eanbald the first of that name Archbishop of York, in the year of Grace seven hundred eighty one. In this journey both going and returning he passed through France. But neither of these times did he make any long abode there. However his second journey was the occasion of his going a third time thither never to return. Because at his coming from Rome he me●t K. C●arles the Great at Pavia, who being much delighted with his discourse and behaviour, earnestly entreated him that assoon as he had finished the present affair for which he had undertaken that voyage to Rome, he would return to him into France. 2. The answer which Alcuin gave him was, That without the order of his King and Archbishop he could not dispose or himself. And in effect his stay in Britain was esteemed so necessary, that twelve years more passed before he could comply with this request of so great a King. But to speak more properly, it was not in compliance to this request that he then went, but he was obliged thereto by the emergent necessities of the Church, which was combated by a New Heresy, for repressing of which none was ●ound more sufficiently enabled then Alcuin, considering his eminently famous piety and learning. 3. That which detained him so long in Britain, was for the instructing the youth thereof in all manner of learning, both sacred and secular: For since S. Beda's time Britain had never enjoyed so universally a knowing Master. Some Writers pretend that he was a Disciple of S. Beda: But the long space of time which intervened between them takes away all probablity from such an assertion: and those Writers mistake is grounded upon a confounding of two persons ●nto one, for they suppose that this Alcuin or Albin is the same with that Albin who many years before was Abbot of S. Augugustins' Monastery at Canterbury. The Master and Instructor of this Alcuin was Egbert the Noble and learned Archbishop of York, as not only the Author of Alcuins' life, but Alcuin himself declares. 4. The twelve years which Alcuin employed in Britain in teaching, produced a wonderful happy effect, for out of his School were produced almost all the able Bishops, Priests, Abbots and other Religious persons which adorned this Island in the present and following Age. Yea not a few came out of France and Germany to enrich themselves and their countries with those treasures of knowledge which Alcuin communicated to them at his School which he kept open at York in his own Native Province, where he was furnished with a most plentiful Library instituted there by his Master, Egbert the Archbishop: whose Successor Eanbald the second of that Name was one of the most eminent among Alcuins' Scholars. XIII. CHAP. XIII. CH. 1.2. etc. Of two holy and learned English Virgins, Gisla and Rictrudis (or Columba) Disciples of Alcuin: Their Letter to him in France: and his Answer, etc. 1. AMong Alcuins' scholars in Britain we must not omit two illustrious Vir●ins, Gisla and Rictruda: concerning whom our Learned Pits gives this short account: Pits ad A. D. 770. Rictruda and Gisla (saith he) English Nuns of the Order of S. Benedict were for their extraction Noble, but much more for their virtues and learning. From their chilhood they were instructed in the purity of the Latin tongue and other good l●tterature by their learned Master Alcuin. After whose departure out of Britain it is reported that they made great progress both in the studies of learning and exercises of virtues in their Monastery at Canterbury. They diligently imitated both S. Mary Magdalen in contemplation, and S. Martha in actions of Charity. They with continual watchfulness attended to the perfectionating their own souls by Mortification and Spiritual Meditations: and next, to benefits their neighbours by external works of Charity, espe●cially comforting the afflicted. These two Virg●ns were renowned in Britain during the time of Al●ric King of Kent. But this suspicion that they lived at Canterbury seems to be grounded on the forementiond mistake that Alcuin was Abbot in the same City. Whereas it is not to be doubted but that they were Northumbrian Virgins, living in their Monastery at York, where Alcuin taught. 2. There has lately been rescued from the dust of oblivion one Epistle written by these devout Virgins to Alcuin, which alone may be a proof sufficient both of their piety and learning. Ante Opera Alcuini. In which Epistle they signify to him their earnest desire to receive from him out of France sometimes letters of instru●ction and consolation: and that he would therein imitate S. Hierome, who living in his Monastery at Bethleem did not disdain to write Epistles to several Noble Virgins at Rome, notwithstanding the great distance between, in which Epistles he did moreover explicate to them many obscure passages in the Prophetical Books of Scripture: Adding, that the distance between Britain and Tours in France (where Alcuin lived) was in no comparison so great as between Betthleem and Rome. More particularly they humbly requested of him an Explication of the Gospel of Saint john, the Mysteries of which they earnestly desired to understand. And though they had already the Treatises of S. Augustin upon that Gospel, they were too difficult to be understood by them. Alcuin Prefat. ad Evangel. S. joann. 3. This request of theirs he charitably condescended to, as appears by a prolix Epistle of his placed before his Explication of S. john's Gospel, directed to them: In which he informs them in the time and occasion of S john's writing his Gospel for the confutation of Martion, Cherinthus, Ebion and other Heretics, who denied the Divinity of our Saviour. He further observes for their instruction the difference in the stile between S. john, and the other three Evangelists: For they are most copious in relating the external actions and speeches of our Saviour, which serve to direct Christian manners in this life: Whereas S. john is very brief in relating the facts of our Lord, and chiefly insists on such speeches of his as regard the Unity of the Trinity, the felicity of eternal Life, and such Mysteries as are more proper for a Contemplative Life. He adds that in explaining this Gospel he durst not rely on his own judgement, but followed therein the Expositions of Catholic Doctors, S. Ambrose, Saint Augustin, Saint Gregory, Saint Beda and others, out of whom with an humble heart and profound submission he had gathered variety of flowers, and like a good Physician out of many ingredients had composed a spiritual Medicine which might be healthful to their souls. Id. ad 6. lib. praefat. 4. There is extant moreover another shorter Epistle upon the same subject prefixed before the sixth Book of his Annotations on that Gospel, importing that he had sent them for their present use and devotion during the time of Lent, certain Extraits out of his explications on that Gospel proper for their present use, by meditating whereon they might be disposed with more spiritual joy to celebrate the ensuing Paschal Solemnity, 5. This Latter Epistle is inscribed to his Sister in Christ Gisla, and his devout daughter Columba: And whereas therein he acquaints them that he directed to them the whole exposition of the said Gospel: thereby it is evident that the same person was intended by the two names of Rictrudis and Columba. Both these Holy Virgins are commemorated among the Saints in our martyrologue on the ninth of April. Martyr. Ang 9 April. XIV. CHAP. XIV. CH. 1. 2. etc. Alcuin sent for by Charles the Great into France. 4.5. etc. He disputes with, convinces and converts Felix a Spanish Bishop an Arch-heretick, who denied the Divinity of our Saviour, etc. 1. Charles' King of France was deservedly styled Great, both for his victories in war, and his zeal to advance Learning and Catholic Truth. He not only willingly and liberally entertained all learned men who addressed themselves to him, but invited them with great rewards to accept his bounty. Brotom. Chron. col 8 7. On a certain time (saith Bromton) two Scottish (that is Irish) Monks, learned both in secular and Sacred knowledge, came out of Ireland with certain British Merchants into France. These hav●ng no wares to sell, were wont to cry aloud among the people who came to the fair, If any one be desirous of wisdom, let him come to us: for we have it to sell. This they did several times: Insomuch as many thought them out of their wits. But the report of this coming to the King, he sent for them: and demanded whether they had wisdom to sell: Their answer was, Yes, Sir, we have it, and in the name of God are ready to impart it to those who shall desire it. He again asked them, what they demanded in recompense? They replied, We demand three things: Commodious places to teach, Scholars of towardly disposition, and such necessary nourishment and clothes as humane life requires. Hereat the King was much ieyed, and retained them both with him. Afterward when he went to war he left one of them, named Clement, at Paris in a convenient lodging, and commended to his care certain Noble children, with order that he should be furnished with all commodities. The other he took with him into Italy, and bestowed on him the Monastery of Saint Augustin at Pavia, to the end he might there teach all that would apply themselves to him. 2. But there was none so highly esteemed by him as our famous Alcuin, whom about this time he earnestly invited into France, upon two special Motives: Quercet. Praefat. in Opera Alcuini. The former is thus expressed by Quercetan in his Preface to Alcuins' Works: The most glorious King Charles (says he) who by experience was acquainted with the learning and Wisdom of Alcuin, both in France when he was sent thither to make a league of peace between the King of the Northumber's and King Charles: as likewise at Pavia, whilst he abode there: He therefore in an honourable manner called him out of the remote parts of Britain to assist his affectionate desire to promote the studies of true Wisdom, and restore to light the Liberal Sciences, which at that time were in a manner extinguished in France. And the same is testified by Alcuin himself in an Epistle which he wrote to the same King Charles. Alcuin. Ep. 23. 2. But the other more important Motive of Alcuins coming into France was the same which his Master Egbert lately Archbishop of York had prophetically told him a little before his death: That he should go into France where he should produce much fruit beneficial to God's Church, by opposing a new pestilent Heresy endeavouring to maintain that Christ was only the adoptive son of God. 3. This Prediction was fullfilld when King Charles called Alcuin out of Britain. For than Elipandus' Bishop of Toledo and Felix Bishop of Vrgel (Vrgelitanus) endeavoured to poison the Church with their blasphemies injurious to the Divinity of our Saviour. This Alcuin testifies himself in a Book written against the former of these two Arch-heretics. Alcuin. in praefat. ad l. 1. cont. Elipand. I never entertained a servant to minister to me, saith he, but I much rather affectionately desire to do service to all the servants of Christ: And for this purpose by Divine ordination, as I believe, I came out of Britain to the most illustrious King of this Nation, Charles. For that it was Gods will I should do so, was foretold me by a most holy man in my country, who was endued with the Spirit of Prophecy: Yea the same my most Venerable Master enjoind me by his last command, that wheresoever I heard of the rising of any new Sects contrary to Apostolic Doctrines, I should addict myself entirely to the defence of the Catholic Faith. 4. Presently after he was come into France, the first thing he did was to write an Epistle to Felix exhorting him to return to the Unity of the Church, In answer whereto Felix returned not a Letter, Alcuin. Ep. 8. ad K. Carol. but large Book, in which (saith Alcuin) I found greater blasphemies then in any of his former Writings, for he affirmed plainly, That Christ jesus was not the true son of God, nor true God, but titular. 5. To combat this Heresy, Alcuin desired of the King that others might be adjoind to him: And accordingly upon the first sounding of the trumpet to battle there appeared several Champions of the Orthodox Faith, among whom the principal were Paulinus Patriarch of Aquileia, Ethereus a Bishop of Osma in Spain (Vx●mensis) and a certain Abbot called Beatus. Quercet. in Praefat. ●d Alcuin. Paulinus the most learned of these wrote three Books to confute this Felician Heresy, which he presented to King Charles, humbly desiring they might be sent and delivered into the hands of the most reverend man, most skilful in divine knowledge, Albin (or Alcuin: Alcuin. Ep. 81 ) which was accordingly done. And Alcuin writing back to Paulinus highly commended both the sweetness and elegancy of his stile, and vigour of his reasoning, encouraging him withal to be constant in defence of God's house. 6. But none fought more prosperously in God's cause then Alcuin himself: A. D. 797. For he utterly strangled the Felician Heresy in the beginning, and converted the Arch-heretick himself to the Catholic Faith. This is not taken notice of by any of our Historians, as having passed in a foreign country. Quercet. ib. But Quercetan from Felix his own Confession relates, How the said Heretic being presented before King Charles at Aquisgran by Laidrad Archbishop of Lions, obtained leave to set down in writing the Sentences of former Saints to prove that Christ was only an adoptive Son of God, to be presented to such Bishops and Abbots as the King should cause to be assembled. Which was accordingly granted him. And in answer to those, Alcuin produced many Sentences of Holy Fathers, S. Cyrill, S. Gregory, S. Leo and other Authors formerly unknown to Felix: and to these was added the authority of a late Synod at Rome which condemned, not by violence, but strength of reason the errors contained in Felix his Reply to Alcuins' Epistle. So great an authority of truth, and so unanimous a consent of the Church did so convince the judgement of Felix, that as he writes in his own Confession, I professed in the presence of many Bishops and Monks that I did heartily repent of my former error: and that I would from thenceforth never believe nor teach the adoption of the flesh in the son of God, Or that he had only the name and title of God given him in his Humanity: But according to the Doctrine of the Holy Fathers. That the same our Lord jesus Christ was the proper and true son of God in his two Natures, That he was the only begotten son of the Father, without prejudice to the respective Propriety of each Nature. 7. This Conversion of Felix did so enrage his former companion Elipandus, that he wrote a Book against Alcuin in a most bitter furious stile, calling him a Filthy, rotten false Prophet, a son of Hell, a New Arius, an Arch-heretick, foul, pitchy Albinus: and moreover he charged Alcuinus that by torments he had made Felix a Martyr, so forcing him to renounce his former Opinions. To whom Alcuin thus answer, Alcuin. cont. Elipant. l. 1. Neither did I, nor Ruffinus make Felix a Martyr: But through God's mercy I made Felix, formerly a partner in your error, to become a good Catholic: I persecuted indeed, not his person, but that impious Doubt of him, who tempting our Lord, said, If thou be'st the son of God, command that these stones be made bread. 8. After this Victory Alcuin returned to his Monastery at Tours: For as a Monk of Sangall testifies, Sangall. de Gest. Car. M. l. 1. King Charles gave to Alcuin the Abbey of Saint Martin near Tours: to the end that when he was absent abroad with his Army, he might rest there, and instruct such as should repair to him. And such plentiful fruits did his teaching produce, that the modern Frenchmen may deserve to be compared with the ancient Romans or Athenians. Thus as Almighty God in the beginning of this age sent out of our Island seated in the extremities of the world such Apostolic men as Saint Swibert, Saint Boniface, etc. to settle the Christian Faith in Germany: So he thought good at the end of it to send the learned Alcuin to restore the same Orthodox Faith in France and Spain. But of Saint Alcuin, for so hereafter he deserves to be called, more shall be said in this and the following Book. We must now attend to the affairs of Britain, XV. CHAM XV. CHAP. 1.2. Kenulf King of the Mercians. 3.4. etc. He solicits and obtains from Pope Leo a restitution of the Primacy of the See of Canterbury, etc. A. D. 797. 1. EGFRID the son of Offa King of the Mercians after a short reign of scarce five entire months, dying, he named for Successor Kenulf, having regard rather to his virtues and merits, than title or proximity of blood. Yet he was descended from a Brother of King Penda called Chenalch father to Kentwin, who begot Cuthbert the Father of this Kenulf. 2. The excellency of this Prince is well described by William of Malmsbury, Malmsb. f. 33. who affords him this Character, Kenulf was a magnanimous person, whose virtues over-went his fame. He never did any thing that envy could carp. At home he was Religious, in war Victorious: He was a Prince whose praises will never be silenced as long as there lives in England a person ingenuous and sincere. He is to be exalted for the sublimity of his State, and Humility of his mind: Which virtue did then shine most bright, when he restored the injured dignity of the archiepiscopal See of Canterbury. For this good King did little value the worldly haughtiness of his own Province, when it could not be established without transgressing the ancient Ordonnance of Ecclesiastical Canons. 3. In this first year of his reign therefore Athelard Arch bishop of Canterbury encouraged by the justice and piety of this King represented to him the injurious oppression which by King Offa had been brought upon the Prime See of Britain, desiring him that the order instituted by Holy progenitors might not be depraved by the ambition of particular persons. In which request Embald Archbishop of York likewise joined. Whereupon the King being satisfied in the justice of his demand, to the end the matter might be more maturely pondered, commanded a Synod to be assembled at Clovesh● (or Cliff:) where by the votes of the Bishops and Nobility Messengers with Letters were sent to Rome to Pope Leo, desiring him to employ his spiritual authority also to rectify the disorders introduced lately into the Churches of Britain. 4. But this Embassage had not the good success expected: and the fault seems to have been in the Messenger, which was an Abbot called Wada, who, as we read in a second Letter to the same Pope from the same King Bishops and Nobles, behaved himself in thate Legation slothfully negligently and imprudently. Perhaps it might be by the suggestions of the Archbishop of Lichfeild, who was principally interessed in the business, that he willingly made the message unsuccessful. 5. This Second Letter, sent by Byrne a Priest, and by Fildas and Ceolberth servants to the King, Baron. ad A. D. 796. is recorded by Baronius▪ and is indeed a Letter well beseeming the piety of this good King: In which after the expression of his joy that so worthy a person had succeeded to the Venerable Hope Hadrian, he with great submission begged his Fatherly Benediction, and that he would accept him for his Son, promising all duty and Obedience to him: In the next place he represented to him, how his Predecessor King Offa out of an enmity which he bore to the late Archbishop of Canterbury jambert and to the Kingdom of Kent, had divided that archiepiscopal Province into two Provinces, so making a Schism in the Churches of Britain, contrary to the express Ordonnance of the most Blessed Father Pope Gregory the Great, who had decreed that to the See of Canterbury twelve Episcopal Sees should be subject. Now though he would not condemn either King Offa for procuring this change, or Pope Hadrian for condescending to it, since he did not know all the Motives which might induce them thereto: Yet since it seemed to him and the Synod most just that that Mother Church, in which reposed the Sacred Body of Saint Augustin who brought Christianity into the King●dom, should enjoy the honour of Metropolitan, he desired his Holiness to advise with wise men about this matter, and to search the Archives of the See Apostolic, where the ancient Ordonnances touching the establishment of the Churches of Britain were preserved, and to give his judgement and Sentence in the cause accordingly. He besought him withal seriously to peruse a Letter sent by the same Messengers from Aethelard Archbishop of Canterbury touching several other causes and necessities of the Churches of Britta●y, and to make known to them his will concerning them. With this Letter the King sent likewise certain presents, to wit, a hundred and twenty (Mancusas) marks. A. D. 796. 6. Now though in this Letter the Names of the Messengers by whom it was sent be expressed: Yet certain it is that Aethelard Archbishop of Conterbury, whose cause was discussed, either himself went with them, or at least immediately followed them. Saint Alcuin indeed endeavoured to dissuade him from that journey, but the good Archbishop esteeming it his duty to omit nothing that might be advantageous for so just a cause▪ Ap. Malmsb. da Pont. l. 1. Ethelard. Saint Alcuin in a short Letter sent from his Monastery at Tours, wished him a prosperous journey. And moreover knowing that the said Archbishop was desirous to salute King Charles by the way, he wrote another to the same King, whom he calls King David, Alcuin. Ep. ad K. Carol. and himself Flaccus Matricularius, in which he earnestly recommended to his favourable reception the same Archbishop: as likewise other persons of quality which it seems attended him, to wit, Ceilmund who had been a servant to Offa late King of the Mercians, and Torchmund a faithful Officer to Edilred formerly King of the Northumber's, a man of approved zeal for the Faith, and of stout courage, who had valiantly avenged the death of his Master. Westmon. hîc. 7. Now what success this journey had is thus briefly declared by Matthew of Westminster: Kenulf King of the Mercians in his own Name, and in the Names of all the English Bishops sent Messengers and Leters to Leo Successor to Pope Adrian: the Archbishop of Canterbury himself undertaking the Charge of general Ambassador: and obtained of him what he requested. Ep. Leon. P. ad K. Kenulf. But this appears more expressly and fully by the Letter of Answer written by Pope Leo himself: in which, after many high commendations both of the King's piety, and the Archbishops excellent virtues, he signified that after diligent search into the Sacred Roman Archives he found that his Predecessor Saint Gregory had to the archiepiscopal See of Canterbury, and to Saint Augustin Archbishop thereof subjected twelve Bishoprics, granting to him only the power of Consecrating the said Bishops: Therefore by Apostolic authority he decreed a restitution of the same Ordinations & Consecrations to Athelard and his Successors: A confirmation of which Privilege he had given to the said Archbishop, which he required should be observed under the penalty prescribed by the Sacred Canons. XVI. CHAP. A. D. 797. XVI. CH. 1.2. etc. Pope Leo the third inhumanely tormented by two Assassins', who plucked out his eyes and tongue, etc. 3 4. His sight and speech miraculously restored. 5.6. etc. Charles the Great testifies this in Letters to S. Alcuin. 1. THERE is one Clause in the foresaid Letter of Pope Leo to Kenulf, which argues that the said King's Letter was written two years after this time, as implying a knowledge of a great calamity which befell this good Pope: though some of our ancient Historians refer it to this year. The said clause is conceived in these words: In one of your Epistles, Id. ib. said the Pope, we do find a protestation of your Majesty, that such is your respect to our Apostolic function, that if you had been present with me at Rome, you would willingly and affectionately have laid down your own life for us. 2. Now the calamity happening to the Pope was this: Anastas Bibloth. Baron. ad A. D. 7●9. Hantingd. f. 344. Though for his virtues and piety he was by the unanimous consent of the Roman Clergy and people chosen Pope the same day in which his Predecessor died: yet some there were which bore excessive malice and envy towards him, the principal of which were two Nephews of the former Pope, named Paschal and Campulus. It does not appear upon what provocation these two wicked persons should conceive displeasure against the Pope: but their rancour and fury was so implacable that on a certain day when the Pope was publicly celebrating the great Litany, they delivered him to certain troops of soldiers laid in ambush near the Monastery of Saint Steven, who barbarously seizing on him cast him on the ground, and there inhumanly plucked out his eyes, cut out his tongue, and so left him blind and dumb upon the pavement. Yea moreover those two inhuman wretches not content with this, drew him from that place into the Church itself before the Altar of Saint Steven, where they again tore out whatsoever remained of his eyes and tongue, and tearing all his flesh with whips, they left him there wallowing in his own blood. But afterwards fearing lest some good men should take him from thence, they sent some of their party, who carried him to the Monastery of Saint Gerasime, where they shut him up in close prison. 3. But God who patiently suffered the malice of these barbarous men thus far, in a moment destroyed all their wicked designs: For Pope Leo, presently after he was conveyed to the said Monastery, perfectly recovered both his sight and speech. Which miraculous mercy being made known to his friends, and particularly to Albin his Chamberlain, they came by night, and by force took him out of the Cloister, and transported him to the Church of Saint Peter, where generally all the Romans gave praise to God for this wonderful deliverance of his Servant. But the Conspirators not being able to execute their malice any further against the Pope, went to vomit their rage upon the house of Albin, which they lacked and utterly demolished. 4. The fame of this prodigious Miracle was in a short time spread through all Christendom. And Winegise Duke of Spoleto, accompanied by the Ambassadors of King Charles, came to Rome, and from thence conveyed the Pope to Spoleto. From whence afterward he went into France to King Charles, by whom he was with all honour and kindness received: and during all his voyage the high ways were filled with devout people, which with great joy and devotion congratulated with him for the goodness which God had so wonderfully showed to him, and to the whole Church in his regard. 5 King Charles' assoon as he was informed of this barbarous cruelty executed on this good Pope, wrote a Letter to Saint Alcuin, demanding his advice what became him to do in such a coniuncture. Alcuin. ep. 11. To whom Saint Alcuin answered, that it was his duty as being supreme Governor of God's people, an avenger of crimes, a comforter of the afflicted and an exalter of such as are good, to punish severely those examples of extreme impiety committed at Rome, where formerly piety did most flourish, but where of late wicked men through the blindness of their hearts pluck out the eyes of their own head, etc. And accordingly King Charles shortly after conducted Pope Leo to Rome, where the crimes falsely imputed to him by his enemies were cleared: but what became of the two forementioned Assassins', we do not read. 6. Another Epistle likewise King Charles wrote to the same Saint Alcuin, in which he declared to him the miraculous recovery of the same Pope, Id. Ep. to whom God by his Divine operation had restored his sight and speech: To which Saint Alcuin answered that it was the duty and obligation of all good Christians to rejoice in such Clemency of the Divine Protection, and to praise the name of our God, who never forsakes such as put their trust sincerely in him. And whereas the said King had invited him to quit for some time the smoky lodgings of his Monastery at Tours to accompany him in his voyage to the golden palaces at Rome: A. D. 798. Saint Alcuin excused himself, saying, that the sight of swords and armour would do more harm to his eyes then the smoky chambers at Tours: and that he should more serve his Majesty by daily praying for him in his Monastery, then attending him in his ●edious journey, too burdensome to his weak infirm body. 1.2. Succession of Bishops. 3.4 etc. Edilbert Prens King of Kent subdued by Kenulf the Mercian King. 6. The Monastery of Winchelcomb. 1, A Thelard returning from Rome seems to have brought with him the archiepiscopal Pall for Eanbald Archbishop of York, Hoved f. 406 who this year received it and thereby was instated in the plenitude of his Pontifical power. The first exercise whereof was expressed in the Ordination and consecration of Eadred to the See of Hagustald, who succeeded to Ethelbert. In which ordination he was assisted by Higbald Bishop of Lindesfarn: and the solemnity was performed at a place called Wodford. Dudda likewise the Bishop of Winchester dying, in his place was substituted Kinebert. 2. The year following Eathored Bishop of Worcester in the Kingdom of the Mercians, A. D. 798. dying, in his room succeeded Denebert. And about the same time the Church of Shirborn also being deprived of its Pastor, Denefrid, received Wibert for his Successor. 3. At the same time Edilbert surnamed Prens after he had reigned two years in Kent, Malmsb. f. 11. taking the boldness to provoke the Mercians much exceeding him in power, was taken prisoner by them, and was for some time held captive in chains. But afterwards being set free by his enemies, his own Subjects refused to admit him: so that it is uncertain how and where he ended his life. 4. But Hoveden recounts this calamity of King Edilbert Prens more tragically: At this time, Hoved. hic. saith he, Kenulf King of the Mercians with all his forces united invaded the Province of Kent, which he wasted most terribly, almost to the destruction of the inhabitants. During which invasion Edilbert King of Kent was taken prisoner, whose eyes the Mercian King commanded to be plucked out, and his hands cut off, for his former pride and treachery. Then he adjoined that Kingdom to his own, putting the crown thereof upon his head, and the Sceptre in his hands. 5. Such inhumanity as this seems much disagreeing from the merciful nature of this good King. Therefore the Narration of Matthew of Westminster is far more credible: In the year of Grace seven hundred ninety eight (says he) Kinulf King of the Mercians in a hostile manner wasted the Province of Kent, and took prisoner Edilbert, surnamed Prens, who was much inferior to him in power, whom he carried in a triumphant manner bound in chains to his own kingdom. But not long after when he caused a Church, lately founded by him at Winchelcomb, to be dedicated, on the day of the Consecration he took the chains from off the captive King before the Altar, and dismissed him free. There was then present Cuthred, whom in the place of Edilbert he had made Governor of Kent. The Church sounded with acclamations, and the streets with the King's praises, and because in a meeting of thirteen Bishops and ten Dukes assembled for that Solemnity he refused to none the marks of his liberality: so that all went home much richer than they came: For besides Presents of inestimable value in rich garments, choice horses and other furniture which he gave to his Nobles: to every particular man than present he gave a pound of silver, to every Priest a Mark of gold, to every Monk a piece of money: So that not one person there present failed to partake of his bounty. And he enriched the Monastery with so large possessions, that in this age it seems incredible. Monast. Ang. p. 189. 6. In the Annals of this Monastery of Winchelcomb is recorded the Charter of this King, confirmed in a Synod at which were present two other Kings his Tributaries, Cuthred King of Kent, and Sired King of the East-Saxons: in which he signifies that his intention was that his body should be buried in the same Church. But this Charter was of a later date, because it is subscribed by Wulfred Archbishop of Canterbury who succeeded six years after this to Athelard. In the same Annals likewise is declared that at the first building of this Monastery three hundred Monks were placed in it. What particular Maunors the King gave to them is unknown, Registr. W●nchel. by reason all the ancient Records were burnt in the time of King Steven. XVIII. CHAP. XVIII. C. 1.2. A Synod at Bacanceld, against Usurpers of Church revenues: and for restitution of the Rights of the See of Canterbury. 3. Another Synod of the Archbishopric York. 1. A Little after Athelard was returned from Rome, Spelm. de Concil. f. 317. a Synod was assembled by the King's command, in which himself and Athelard presided. The place where the Synod was held was called Bacanceld: In which the Archbishop in the name of Pope Leo, by the consent of the whole Synod published this Prohibition, adjuring all men by the most dreadful judgement of God from that day forward, not to infringe the liberties, nor usurp the revenues of God's Churches and Monasteries: denouncing against all transgressors' excommunication in this world, and damnation in the next. 2. At the same time likewise the dignity, of late impaired, was restored to the Metropolitan Church of Canterbury. And Aldulf formerly styling himself Archbishop of Lichfeild, submitted himself to the Pope's command, and to the jurisdiction of Athelard: in this Synod subscribing himself by the simple Title of Bishop. Yet all matters were not so cleared in that Controversy, but that upon new emergent difficulties Athelard was obliged once more to have recourse to the See Apostolic. 3. In the Kingdom of the Northumber's likewise a Synod was called at Finchal (now Finkley) in which Eanbald Archbishop of York presided, Hoved. f. 406 Ib. Stubbu● de. Act. Pont. ●b●rac. and at which were present many persons of high rank, both Ecclesiastical and Secular. In this Synod many Ordonnances were made, profitable to the Church of God and the whole nation, touching the Observation of the Paschall solemnity, the regulating of judicatories both Ecclesiastical and Secular, the introducing of good order among Clarks and Religious persons, and many other like Ordonnances, by which the general state of that Province was excellently composed. Eanbald likewise the Archbishop commanded that the Faith of God's Church explained by the five General Councils should be publicly recited: whereto all unanimously consented. (The same as we have before declared, had been practised in the Synod of Hatfeild under Theodore Archbishop of Canterbury.) A. D. 779. XIX. Ch. XIX. CHAP. 1.2. etc. Pope Leo conducted to Rome by King Charles the Great. 1. THE year following King Charles with great pomp conducted Pope Leo back to Rome. DA.. 779. Anast. Biblio. in Lem. 3. Among other expressions of joy at his reception testified by Anastasius, this was one, That all the Schools of Strangers in that City, to wit, of the Franks, Frisons, Saxons and Lombard's joining together in one body with Crosses and flags, singing likewise spiritual Canticles, received the Pope, leading him to the Church of Saint Peter, where he solemnly celebrated Mass. Now by the School of the Saxons he certainly means that of the English, instituted by King Ina and amplified in revenues by King Offa. For the Name of Britain began now to grow out of use. Shortly we shall have it by Regal authority changed into England: In the mean time it was most usually called Saxony beyond the Sea, to distinguish it from the Old Saxony in the Continent. Hence in the last Letter written by Pope Leo to Kenulf King of the Mercians, he styles him King of the Province of Saxony. 2. It is probable that Athelard Archbishop of Canterbury, and Kinebert Bishop of Winchester accompanied their countrymen in this Procession: For at this time those two Bishops were at Rome, as Florentius testifies. Flore●●. hîc. The occasion of Athelards' second journey thither was to clear some difficulties arising from the change made lately in the Ecclesiastical jurisdiction in Britain. Which difficulties were so many and of such consideration, that all opposition could not be quieted, nor all impediments removed till four years more were passed. 3. And as for Kinebert, the Motive of his going to Rome was either devotion, or to offer in the name of Brithric King of the Westsaxons the yearly contribution, called Romescot, which was collected our of his Dominions. XX. CHAP. A. D. 780. XX. CHAM 1.2. etc. Charles the Great solemnly crowned Emperor of Rome by Pope Leo the third. 6. Saint Alcuin's congratulation to him. 1. THE last year of this Century was rendered illustrious by the New erection of the Western Empire. A. D. 800. The Emperors of Constantinopl●, besides that for several ages they had been the Protectors of Heresy, they were become unable to defend the Western Regions from the assaults which the Sarac●n● made in several parts, especially the Islands: and Rome particularly was exposed to many oppressions from the Lombard's and other petty Princes tyrannising in Italy, yea from the Nobility of the City itself and of the Territory adjoining, who oft compelled the Popes to fly into France and Germany: So that it was necessary to seek out a common Protector abroad. Now not any Christian Prince could enter into competition with the Kings of France either for power or inclination to defend the Apostolic See, or to secure Italy itself from the Saracens abroad, and Tyrants within the bowels of it. The obligations which Rome, and especially the See Apostolic had already to the Predecessors of King Charles, not only for quelling the Tyrants who oppressed it, but for raising it from poverty and weakness to wealth and power, to be envied even by Princes, were so fresh and so excessive, that to seek a Protector from any other Kingdom had been folly. And among the Kings and Princes governing in France, none hitherto approached to King Charles the Great, either for power, or for affection to the Church, a proof whereof he at this time gave to the present Pope, in his care to secure him from his malicious enemies by retiring into France, his tender, affectionate and respectful entertainment of him there, and his restoring him with far greater splendour than ever to his See, with power to execute justice, and if he pleased, any revenge upon his barbarous enemies. 2. These things considered, both gratitude and interest strongly moved Pope Leo to resent the inestimable benefits which he had so lately received from King Charles. And since his abilities could stretch no further then to exalt so great a King by Words and Titles, and no Title was either more easy for him to bestow, or more becoming King Charles to receive, then that of Emperor of the West, or of Rome: For these reasons the said Pope at this time made choice of that way of expressing his gratitude. A. D. 800. 3. Now that this new Honour might be conferred as it were in a Legal manner and due Form, according to the ancient custom, he caused the Nobility and chief among the Clergy at Rome and neighbouring places to assemble together, as constituting a resemblance of the ancient Roman Senate: And by their unanimous Votes and suffrages was this illustrious King nominated and chosen Emperor of Rome: Which election was presently signified to the Common people of Rome and other Regions of Italy assembled in infinite multitudes from all parts, by whom it was with loud acclamations ratified and confirmed. Which being done, Pope Leo, as Prince of the Senate did in all their names, with the greatest solemnity and glory imaginable, joining in the ceremony both Civil and Spiritual authority, set the Imperial Crown upon his head on the day of the great Solemnity of our Lord's Nativity. 4. The fame of this being spread abroad, as it caused both envy and terror to the Eastern Emperor and Empire, so it was received with great applause and congratulation in the Western Provinces and Kingdoms, from whence many testimonies of joy, and many rich presents were sent from all parts to the New Emperor. 5. Among others none was more eminent either in the way to testify his joy, or the preciousness of his present then our Country man Saint Alcuin. Alcuin. Ep. 20. His Epistle is to this day extant, full of cordial expressions of affection and congratulation. So likewise does his Present remain in the Church, as a common benefit and treasure. Concerning it Cardinal Baronius thus writes: Baron. ad A. D. 778 6. Among the many obligations in which posterity is engaged to celebrate the memory of this glorious Emperor, the most eminent is that famous elaborate Work compiled by Alcuin, or Albin, who with incredible pains published a corrected Copy of Holy Scriptures both of the Old and New Testament. For by occasion of the multiplicity of exscribed Copies, it was become so wholly contaminated with errors and corruptions, that it had in a manner lost its esteem among Catholics. King Charles was much troubled at this, & thereupon resolved to employ his care that the Scripture might be restored to its primitive integrity. But that task required both such wonderful labour and judgement, that all those to whom he recommended it excused themselves out of a consciousness of their inability, At last he obliged Alcuin to undertake it. Who thereupon employing his utmost diligence, and having recourse to the most ancient and most true fountains, he at last compiled a perfect corrected Copy of the whole Scripture, which he presented to the Emperor Charles. And of this the same Emperor takes notice in one Section of his Capitular, in these words, Our pleasure is, and such command we have given by our Messengers, that true Copies of Canonical Books of Scripture be provided and read in all Churches. XXI. CHAP. XXI. CH. 1.2. etc. That S. Alcuin was Charlemagns Master. 4.5. By his suggestion the Feast of the Holy Trinity was instituted 1. ABout the same time Saint Alcuin having likewise finished his Books concerning the Blessed Trinity, Alcuin in Praefat. ad. l. 1. de Trinit. which he undertook in opposition to the forementioned Heretic Elipandus, dedicated them to the same Emperor, as appears by the preliminary Epistle to him. And the particular reason given by him why he inscribed them to him was, Because, said he, it became me to perform the Office employed in the Title which is commonly given me, though beyond my desert, of being your Master and instructor: as likewise to convince those who do not much approve your Majesty's intention of understanding the nice subtleties of Logic which the Holy Father Saint Augustin in his Books of the Holy Trinity showed to be necessary in the explication of this Mystery, the profound Questions whereof, he says, can no other waybe manifested but by the subtleties of the Categories. 2. Cardinal Baronius is the only considerable Writer who denies S. Alcuin to have been the Emperor's Master and Teacher: Baron. ad A. D. 718. grounding his assertion on this, That Alcuin himself sometimes consulted the Emperor in points of difficulty, as in one for example, Why the three Sundays before Lent should have the Titles given them of Quinquagesima, Sexagesima and Septuagesima? And thence he concludes, that when the Emperor calls him Master, he intended thereby only a Title of honour, and not as if he had really been his Disciple. 3. Notwithstanding though it be most true that the said Emperor was more than ordinarily learned in sacred knowledge, yet that S. Alcuin at least in inferior literature was his Master, Eginard. in vit. Caroli. is testified by Writers of the same age, and the immediately following. Thus Eginardus, who is called by Baronius the inspectour and recorder of the Gests of Charles the Great, writes thus in the said Emperor's life, In learning Grammar Charles had for his Master Peter of Pisa a Deacon and old man: In other Disciplins his Teacher was Albin, surnamed Alcuin, a Deacon likewise and most learned man in all kinds of knowledge, who was of a Saxon offspring and came to him out of Britain. Under him the Emperor employed much time and diligence in learning Rhetoric, Logic and especially Astronomy. The like is affirmed by the Monk of S. Gall, who having called Saint Alcuin an English man exercised in all the latitude of Scriptures above all in his time, Sangall. de Gest. Caroli M. l. 1. adds, That Charles retained him with him continually to the end of his life, except when he went forth with his Armies: insomuch as he would have himself styled his Disciple, and Alcuin his Master. Radulf. l. de Ca●●●-Observant. And Radulfus Dean of Tungres writes thus, In divers countries through all the Paschall time only three Psalms are recited at Matins: and for this custom it is alleged that Alcuin, Master to Charles and his Son Ludovicus, at the entreaty of Boniface Archbishop of Mentz, instituted this order, with the approbation of a Synod at Mentz. To these may be added the testimonies of many other Authors cited by Quercetan. And for as much as concerns Baronius his allegation to the contrary from Saint Alcuins proposing a Question to King Charles touching Quinquagesima, etc. an answer may be given from Alcuin himself writing to the same King, where he says, That to propose a Question wisely, Alcuin. Ep. 6. 〈◊〉 Carol. is to teach. But this is more than sufficient touching this Point, upon occasion of S. Alcuins' Books of the Blessed Trinity. 4. These Books did S. Alcuin write to the Emperor Charles to inflame his zeal to the Mystery of the Blessed Trinity. And moreover to the end that the Beleif & Reverence thereto might be communicated to all Christians, he at this time also moved the same Emperor to deal with Pope Leo that the Holy Trinity might be honoured with a peculiar Feast, for which a proper Office and Mass should be instituted: Which was also effected, and the said Office and Mass were complied by S. Alcuin himself. This is testified by Frederick Nausea Bishop of Vienna, who puts this among the praises of Charles and S. Alcuin, saying: Fr. Na●sea Conc. 12. 5. For a long time there was no special Feast instituted to the Honour of the Blessed Trinity, the Catholic Church contenting herself with that daily Form of Praise where with we use at the end of every Psalm, Hymn and Canticle to glorify the same, saying, Glory be to the Father, and to the Son, and to the Holy Ghost, etc. Which order was instituted by Pope Damasus at the proposal made by S. Hierom. But at length in the year of our Lord eight hundred at the request of the Victorious, holy Emperor Charles the Great, incited thereto by his Master and Preceptour Alcuin, a man of eminent learning and piety, an Ordonnance was made by the command of Pope Leo That the Blessed Trinity should be honoured by a peculiar Feast on the next sunday after Pentecost, being the Octave thereof. XXII. CHAP. XXI. I CH. 1.2. etc. A Synod at Clovesho: and the Acts of it. 1. WE will conclude this Book and Century with a short view of the state of God's Church in Britain at this time. Sp●lm. f. 318. Sir Henry Spelman has published another Synod held this year at Clovesho: In which, after a public attestation of the Uniformity of their Faith with the same which Saint Gregory the Great caused to the taught here at the first Conversion of the Nation: with a Profession that what they believed they would also in their lives practise, a Decree was made for the restitution of all lands and goods which had been usurped by Lay-people, and violently taken from Churches and Monasteries. 2 More specially Athelard Archbishop of Canterbury presiding in the same, represented to the Synod, how Ethelbald King of the Mercians had given formerly to the Church of our Saviour in Canterbury a certain Monastery called Cotham with all the Lands and possessions belonging thereto: and that such his Donation might be of perpetual force he sent by Cuthbert then Archbishop a Turf of the said land, together with all Writings pertaining to the same Monastery, which he required him to lay upon the Altar of our Saviour's Church. But after the death of the said Archbishop, two men who had been educated by him, named Ve●head and Osbert, by the Devil's instigation stole away those Writings, and carried them to Ceolulf King of the Westsaxons: who thereupon took to his own use the said Monastery and land, notwithstanding any thing that the Archbishop could allege. His Successors likewise in the Archbishopric, Bregwan and jambert, in several Synods made complaints of this injury done to the Church of our Saviour, both to the King of the Westsaxons and to Offa King of the Mercians who had subdued many Cities, and particularly that Territory in which the said Monastery of Cotham was seated, which he annexed to his own Dominion. But now at last Kenulf King of the Mercians repenting of his injustice, had restored all the said Writings, adding withal a great sum of money, humbly requesting that he might be absolved from the Excommunications denounced against Sacrilegious usurpers of Church-lands. 3. Matters standing thus, the said Archbishop Athelard, together with his principal Officer Cuba, brought the foresaid Writings into the Synod, which were publicly read and approved. A. D. 780. Then he acquainted the Synod that by a mutual agreement between himself and a certain Abbess named Cynedritha, she should possess the said Monastery of Cotham with all lands belonging to it, giving in exchange land of one hundred and ten Mansions, and Sixty Hides (Cassatarum) in a place named Fleot, and thirty in another called Tenaham, and twenty in a third named Creges Ennulina, all which lands King Offa had formerly given to her and her heirs, and after their decease to the Church of Beodford. This agreement touching an exchange, with a mutual surrendry of all Writings on both sides, the Archbishop desired might be approved and confirmed by the Synod, that no difference might hereafter happen between his Successors and the heirs of King Offa. He moreover gave to the same Abbess another Monastery seated in a place called Pectonege, which the devout King Egfrid had bestowed on him to be possessed by a right of inheritance. XXIII. C. XXIII. CHAP. 1.2 etc. The Martyrdom of S. Alcmund a Northumbrian Prince. 4.5. etc. Brithric King of the Westsaxons murdered by his Queen Eadburga: For which it was ordained that the wives of succeeding Kings should never have the Title of Queens. Westmon. hîc. 1. THE Kingdom of the Northumber's at this time was again most greivously plagued by the Danish Pirates: for a most horrible army of them landing in the Northern parts cruelly spoilt the Churches of Hercenes and Tynmouth. 2. The same year also Alcmund son of Alred who had been there King, was apprehended by the guards of the present Usurping King Eardulf, and by his command was slain, together with all those who had been his companions in banishment. 3. This Prince Alcmund was son of that King Alred who in the year of Christ seven hundred seaventy four was by a rebellion of his Subjects driven out of his kingdom▪ and fled to the Picts. This Prince willingly followed his Father into banishment, the incommodities whereof he bore with a Christian equanimity. By such afflictions God disposed this pious Prince for a far richer crown For though by the relation of Matthew of Westminster he is said to have been slain by the cruelty of King Eardulf: yet in our martyrologue he is commemorated in the quality of a Martyr, Martyr. Ang. 19 Mart. made a sacrifice to God by the inhumanity of the Danes. Certain it is that he died a violent and unjust death, and by posterity has been always venerated as a Saint: which God approved by many Mi●racles. In the City of Derby a magnificent Church was built to his honour, called to this day the Church of S. Alcmund. Another likewise was erected in Shrewsbury, as our martyrologue testifies, Id. ib. where his Name is celebrated among Saints on the nineteenth of March. And in former times a great concourse thither was made, especially from the Northern parts, to pay their devotions to God in honouring his Saint their injured countryman. 4. This Century concluded with the death of Brithric King of the Westsaxons by the treacherous cruelty of his Wife. The manner thereof is thus described by Matthew of Westminster. King Brithric, saith he, had taken to wife Eadburga daughter to Offa King of the Mercians. Westmon. h●c. This woman being exalted to so great honours, did not content herself, but was restless in her ambition to enjoy alone all wealth and power. Therefore with a tyrannous malice she was w●nt to accuse before the King and persecute all the Nobles of the Kingdom and all others who favoured justice. By which means she became the Object of the Universal hatred both of the Princes and inferior subjects: Because that wicked woman by her flatteries had so insinuated herself into the King's affection and esteem, that whosever she accused, were presently either banished or slain: Or if she could not obtain this, her custom was privately to destroy them by poison. 5. Now there was at that time a certain young man of a Noble family and deeply in the King's favour: against whom the Queen not having any thing of which she could with any pretence of justice accuse him, she provided poison with which she killed him. And a part of this poison the King unawares taesting, immediately died. Her purpose then was not that the poison should be given to the King, but only to the young man his favourite: but by mishap they both drank of it, and both presently died. 6. The King being thus unhappily slain, the Queen knowing how universally she was hated, in great fear fled away privately, carrying with her inestimable treasure. And passing the Sea, she went to the Emperour-Charles, to whom she presented many rich gifts. On a certain time, 〈◊〉 she was among other Ladies standing in his presence, being though a most wicked, yet a woman of wonderful beauty, the Emperor said thus to her, Take your choice, Madam, whether you will have me, or my Son who stands where at the window, for your husband. She without any deliberation, and being incited by her lust, answered thus, If the choice be left to me, I would much rather choose your son then you, because he is younger. Then the Emperor perceiving that the satisfying her lust suggested this answer to her tongue, returned her this quick and elegant reply, If you had chosen me, I would have given you my Son: But since you have chosen him, you shall have neither him nor me. A. D. 800. 7. Notwithstanding upon her importunity, and also in regard of her beauty the Emperor bestowed on her a Noble Monastery of Religious women into which she retired, and there hypocritically laying aside her secular habit, she took the habit of a Religious woman. having in her heart no sense of the duty to which that Profession obliged her, and for some few years exercised the Office of Abbess there. 8. Her memory was in such execration in Britain, that by an unanimous agreement of the Nobility and Commons in the Kingdom of the Westsaxons a Decree was made, that from that time the wives of those Western Kings should never enjoy the Title of Queens, nor partake of any prerogative of Regal dignity. 9 To Brithric there succeeded in that kingdom Egbert, the first founder of the Saxon or English Monarchy, and the first who commanded the Island to be called by a new Name, England: Concerning whom more in the following Book. This I will conclude with the Chronological account of this time given by Ethelwerd a Noble Historian of the Royal blood of the Saxons, who lived in the following Age: In the year when Egbyrht began his reign there passed from the Creation of the world six thousand years wanting five: Ethelwerd. hist. l. 3. c. 2. from our Lord's Incarnation, eight hundred: from the coming of the Saxons Hengest and Horsa into Britain, three hundred and fifty years: and from the first entrance of S. Augustin sent by S. Gregory to convert this Nation, two hundred and four years.