as followeth He became a Christian in Brittany converted by some unknown Primitive Beleiver Before his Conversion his name was Suetonius being born of noble parents Out of Brittany he under took a voyage to Rome moved therto 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 happines 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 Apostolicall office of instructing others In his return toward his Countrey passing through Helvetia now called Suizzerland he neglected not to disperse the good seed with which he had been furnish'd at Rome and perceiving that very many in that Countrey chearfully embraced the true Faith he rested there pursuing his journey no further Thus he became the Apostle of the Helvetians illustrious for his Piety holines and miracles In his declining age having distributed all his substance to the poore he retir'd himselfe to the exercises of a contemplative life chusing for his habitation nere a village called Vrbigenum Vnderseven a Grotte in a Mountain out of which with the sign of the Crosse he expelled a dangerous and cruel serpent It is not certain in what place he dyed S. Bede makes only this mention of him At Rome is the commemoration of S. Beatus a Confessour on the ninth of May. But the Roman Martyrologe thus In the Town Vindecinum or Vendosme is celebrated the deposition of S. Beatus a Confessour But the Ecclesiasticall Writers of Germany the Annals of the Helvetians and Monuments of the Church of Constantia doe unanimously agree that he dyed in his solitude neer Vnderseven in Helvetia in the hundred and tenth yeare of our Lord when the Emperour Traian raigned VI. CHAP. 1. Testimonies of S. Peters preaching in Brittany 2. Proved by the Catalâ—gue of the Provinces of the severall Apostles 3. And by the testimony of Pope Innocentius the first 4. S. Paul sayd to have preached in Brittany 5.6.7 Simon Zelotes reported by Nicephorus to have preached in Brittaâ—ny but disproved by C. Baronius 8.9 The time of S. Peters 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 and moreover to transforme its barbarous inhabitants into Apostles and Messengers of salvation to other Countreys 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 himselfe whose accesse 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 Gospell here were persons though of great holines and zeale yet such as for want of an Apostolicall Episcopall Character could onely 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 worlds end 2. When the Apostles before their separation divided by lott among themselves the severall Regions of the world the West became the portion of Saint Peter as Eusebius quoted by Metaphrastes testifies saying S. Peter spent twelve yeares in the East and twenty he pass'd at Rome in Brittany and other citties 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 Eusebius publish'd an infinite number of volumes and among others an Vniversall History together with an Epitome of it severall Books likewise of Martyrs and other works Of which a great number are by the iniury of time perished And in some of those we may ought reasonably to judge that those words were found rather then to imagin that such a Writer as Simeon would voluntarily feign such things from his own brain since he had no interest in the glory of Brittany and besids was one who for his Sanctity is venerated in the Greek Church 3. The same Authour out of ancient Monuments adds furcher S. Peter says he out of the East came to Rome from whence he went to Millan and Photice which are Citties in the continent In which places having constituted Bishops and Preists he pass'd into Brittany In which Island having made a long abode and converted to the Faith of Christ severall Nations of unknown names he had a Vision of Angells which sayd to him Peter the time of thy dissolution is at hand and it is necessary that thow goe to Rome where thou must suffer the death of the Crosse and so receive the reward of righteousnes Having received this Revelation he glorified God giving thanks for the same and continuing certain dayes among the Brittains during which he enlightned many more with the word of Grace having constituted Churches and ordained Bishops Preists and Deacons in the twelfth yeare of the Emperour Nero he return'd to Rome To this revelation made to him in Brittany the Apostle has regard in his second Epistle saying I know that shortly I must put off my Tabernacle even as our Lord Iesus Christ hath shew'd me 4. Hereto wee may adde 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 and is there observed to this day ought to be obediently kept by all and that nothing ought to be introduced or super-added 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 Gaules Spain Africk and Sicily as likewise the interiacent Islands none ever instituted any Churches but only such as the Venerable Apostle S. Peter or his Successours did ordain Preists 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 Therfore if no such Records can be produced they must be obliged to submitt to the observation of that which the Roman Church teaches and practises from which without doubt they received their Originall This they must doe least while they affect strange observances they may seem to divide from the Head of Ecclesiasticall Institutions 5. This positive Assertion of so ancient learned and Holy a Pope to witt that none of the Apostles besids
stole or by fraud usurped any thing belonging to the Church to Bishops or other Ecclesiasticks of inferiour 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 Iudgments were may be seen in that celebrated Manuscript called the Text of Rochester which in the days of King Henry the first was composâ—d by Enulphus Bishop of that Citty under this Title These are the Decrees or Iudgements which King Ethelbert constituted in the life time of Saint Augustin Here I will sett down onely 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 sence of them here follows 3. Whosoever shall uniustly 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 eleaven fold If to a Preist nine fold If to a Deacon six fold If to an inferiour 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 iniury shall be offred 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 dammage shall be done there let it be recompenced double c. 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. i S. Augustin ordains S. Laurence his Successour 2.3 c. His Bull confirming the Monastery of Canterbury suspected 1. THERE is among our Historians great variety of iudgments touching the number of years spent by Saint Augustin in Brittany and in what year he dyed Those who place his death in the third year of this Century as Iohn Stow or in the fourth as Baronius endeavours to collect from Saint Beda doe too-much 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 too-much who affirm that he dyed not till the year of Grace six hundred and fifteen as some Authours quoted by F. Reyner in his Apostolatus or thirteen as Sir Henry Savill in his Chronologicall Fasts or twelve as Malmsburiensis or eleaven as Polydor Virgil For Pope Boniface in his Letters dated six hundred and ten does suppose him dead Therefore in such variety of opinions Sigebert and Mathew 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 Successour in the Archiepiscopall 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 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 Pastour though but foâ— a moment shâ—uld begin to falter And herein he followed the Example of the Prime Pastour of Gods 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 Gospell and consecrated him his Successour 3. The last publick Act attributed to Saint Augustin was the Confirming by a Solemne Bull all the Rights and Priviledges of his Beloved Monastery of Saint Peter and Saint Paul exempting it from all Episcopall Iurisdiction from all tribute servitude c. Prohibiting all Bishops to say Masses exercise Ordinations or Consecrations c. as by their own authority or Iurisdiction in that place deputed for the Treasury of Saints and burying place of succeeding Arch-bishops and Princes And assigning the Election of Abbots to the free Suffrages of the Monks c. All which Priviledges he confirmed with a denunciation of eternall 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 Successour Laurence Mellitus Bishop of London Iustus Bishop of Rochester and Peter the Abbot and Monks of the same Monastery 4 To which Bull there was appended a Seale 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 Legat of the Apostolick See indued with a plenary Authority to erect Bishopricks and consecrate Bishops all which were to be subject to him should have the power and right to make use of a leaden Seale Though for the space of five hundred years the like priviledge 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 fabrick of the Seale 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 exactnes almost of these later times Moreover the Letters of the Inscription are such as were used in far later ages about the raign 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 Successour and Peter the Abbot who was drowned above a year before that designation of a Successour 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 vertue of a delegated authority from the See Apostolick though the simplicity of that age did not need such Legall Instruments and formall clauses the constant Tradition of that age doth justify Which Priviledges in succeeding times were frequently ratified by following Popes
insupportable persecutions by Pagans it is permitted to fly 11. That Tribute might be exacted from the Slavi inhabiting in that countrey 12. That by his Messenger Lul he had sent him a Roll signifying where and how many Crosses are to be made in celebrating Masse 4. For as much as concerned the Priviledges to be given to his Archiepiscopall See of Mentz he in a distinct Letter declared in this Form By the Authority of the Blessed Apostle Saint Peter wee doe ordain that the foresaid Church of Mentz be for ever to thee and thy Successours erected and confirmed a Metropolitan Church having under it these Citties Tongres Colen Worms Spire and Troyes Trectis or Trecas as likewise all the Nations of Germany which by thy preaching thou shalt convert to the Light of the Gospel 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 Popes leave to retire himself some times to rest his old weary limbs and after death to be buried and consequently desired his Holines to patronize it and endue it with convenient Priviledges Hereto the Pope condescended subiecting the said Monastery immediatly to the See Apostolick forbidding any Bishop or others to exercise any authority in it or so much as say Masse unlesse invited by the Abbot and confirming for ever all lands of which it was possessed at that time or should accrue to it afterward 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 onely three days after whom another Pope of the same Name and stiled Steven the third 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 Predecessours and in conclusion he asked his pardon for the delay of sending that Letter the cause whâ—reof 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. 1.2 The Bodyes of Saint Kiliam Saint Colman and S. Totnan translated by Saint Boniface 3 4 c. Their Gests and Happy Martyrdom and wonderfull discovery of their Relicks 1. THE same year Saint Boniface with great devotion took up the Bodies of Saint Kilian formerly Bishop of Wirtzburg Saint Colman a Preist and Saint Totnan a Deacon all which had come out of their Native countrey Ireland to preach the Gospell 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 himselâ— was shortly after to receive 2. Now though â—heir Gests doe not properly belong to our present History Yet so much interest this piety of Saint Boniface gives us in them that a breif account of their actions and Martyrdom will not be iudged altogether impertinent here which wee will collect from a very ancient Anonymous Authour in Surius 3. Saint Kilian 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 Disciplin Such progresse he made hereby in all piety and vertue that he was esteemed worthy in due time to be promoted to the Degree of Preisthood 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 freinds and withall the Spirit of Charity to the soules of others inflaming among so many others in this age his heart likewise he took with him certain companions and passing over into Brittany he from thence sailed into France and travelling through severall Regions he entred into Germany as far as Wirtzburg determining there to sow the precious seed of the Gospell Which that he might doe with better successe he went to Rome to demand from the See Apostolick in which at that time Conon sate â—ope a licence and power to preach to Pagans And having obtained this togeâ—her with Episcopall dignity he returned â—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 Preist and Saint Toâ—an Deacon And being arrived at Wirtzburg 〈◊〉 found a new Duke there called Gozbert Now after he had spent some time in preaching the Gospell 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 Summ of Christian Doctrin 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 Doctrin yet deferred the acknowledging of it But not long after seeing the Holy mans perseverance he came privatly 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 baptized Whose example was followed by great multituds of his Subiects in Franconia 6. Now the said Duke had formerly taken to wife a Lady named Geilana who had been maried to his Brother and remained still a Pagan The unlawfullnes of which mariage the Holy Bishop delayd 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 Mariaâ—e 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 tâ—at at present preparing for an expedition against his enemies he could not suddenly effect a busines of so great importance but at his return he would perform his duty 7. But when these things came to the knowledge of the Duchesse Geilana her rage was horribly inflamed against the Men of God and she meditated continually how
whence doth proceed the regulation according to Sacred Canons to all the Churches of Christ and therefore I doe assure my self that your Venerable Paternities both by my suggestion in writing and likewise by the discourse which at my first coming I made to your Holines have been sufficiently informed that certain persons have violently and unjustly invaded my Bishoprick without convicting mee 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 usurpe my See which I had administred the space of more then 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 Arch-bishop 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 Apostolick Chair I am unwilling to examine Notwithstanding if it shall appear that against the Rule of Ecclesiasticall Canons being driven from my ancient See without any offence committed which is so severely punishable by the saâ—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 illegall proceedings against mee before the Bishops of the said Province I doe here submitt my self to your Apostolicall iudgment If your Sentence shall be that I remain deprived I doe with all willingnes and humble devotion embrace it But if you shall think fitt that I be restored to my Bishoprick this one thing I shall only begg of this Apostolick See that the foresaid invaders may be expelled from the Dioceses which I though unworthy have so many years governed Yet if you shall iudge expedient that more Prelats 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 ioyn in the administration of it 9. This Petition being read Agathon the most holy and blessed Bishop of the Holy Catholick Church and Apostolick Citty 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 withall professing his readines 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 Wee doe ordain and Decree that the Holy Bishop Wilfrid be restored to the Bishoprick which he lately possessed And that the Arch-bishop 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 Bishoprick let them be utterly expelled from thence And who soever shall refuse to receive this our Decree let them be interdicted 11. Saint Wilfrid being thus absolved and reestablished by Apostolick 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 principall member sitting there not as an Appellant but as sustaining the place of the Clergy of Brittany and Ireland 12. During the time of this his absence hapned the blessed death of his most beloved Disciple the glorious Virgin Saint Ethelreda or Ediltrudis twice a wife and always a Virgin Of whom wee have already by anticipation largely enough treated in the foregoing Narration of the Story of her Gests death buriall and incorruption to which wee referre the Reader We will onely adde the Prayer which the ancient English Church recited on the ninth of the Calends of Iuly being the day of her Deposition O God who doest encrease our ioy by the yearly Solemnity of thy Virgin S. Ethelreda Grant in mercy that wee may be assisted by her merits with the examples of whose Chastity wee are enlightned through our Lord c. Another Prayer to the same effect was in the Church Office on the day of her Translation on the three and twentieth of Iune V. CHAP. 1. S. Wilfrid declares the Faith of the Saxon Church in a Roman Synod 2. He obtains a Confirmation of the Priviledges of the Monastery of Medeshamsted or Peterborow 1. THE year following the same Pope Agathon 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 Councill against the Monothelites who taught that there was onely 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 countrey-men to be Orthodox Catholicks 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 Apostolick 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 Brittany and in the Isles of Ireland inhabited by English Brittains as likewise the Nations of Scotts and Picts he made open profession of the true Catholick Faith confirming it moreover by his subscription 2. The other Acts of this Synod not pertaining to our present History we will omitt After this Saint Wilfrid according to the Commission given him by Ethelred King of the Mercians obtaind from the See Apostolick and Roman Synod a Confirmation of the Priviledges 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. Spelmans Brittish Councils a Copy of a Breif of Pope Agathon to the same effect which he translated out of the Saxon language into Latin In which notwithstanding there is one passage whereby the said Pope constituts the Abbots successively of the said Monastery Legats of the Apostolick See in Brittany which seems repugnant to the custom and practise of that and following ages which always acknowledged that Title to be the ornament and honour of the See of Canterbury VI. CHAP. 1.2 c. A Synod at Hatfeild in Brittany touching the Faith against Eutyches S Theodore's
Miracle 1. A Second Witnes of the Sanctity of this Mother-Church of Christianity built by S. Ioseph at Glastonbury in honour of our Blessed Lady as likewise of the wonderfull Priviledge confer'd on it by our Lord himselfe who was pleased personally to consecrate it is the Illustrious Bishop of Menevia S. David the extirpatour of Pelagianism in Brittany His testimony is extant in the Antiquities of Glastonbury collected by William of Malmsbury in these words 2. Saint David with seaven other Bishops of whom he was Primate 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 immediatly preceding the intended Dedication he as nature required yeilded to sleep in which our Lord Iesus appeard to him and mildly demanded of him the cause of his coming thither This without delay S. David declar'd unto him But our Lord presently turn'd him from his resolution of dedicating the Church saying to him That must not be done And taking the Bishops hand he told him that many years since he himselfe had dedicated it to the honour of his Mother therfore that holy Ceremony ought not to be profan'd by any mans repeating it And having sayd this with his finger he peirced through the Bishops hand Telling him that this should be a sign that that ought not to be again renew'd which himselfe had formerly anticipated And withall he promis'd him that the next day when in reciting the Canon of the Masse 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 Vnity of the Holy Ghost he should have restord the integrity and soundnes of his hand The terrour of this Vision quickly drove sleep from the Bishops eyes whereupon with great earnestnes he examined whether that were indeed reall which our Lord seem'd to have done to him And having found it so he wondred at it and expected what would be the issue The next day all that were present with admiration saw and touched the prodigâ—ous wound Hereupon all the Preparation for a â—onsecration came to nothing and the miracle divinely wrought being made known publickly to all the Hearers encreas'd the admiration And in conclusion when Masse was celebrated the Bishops hand was restord to its former soundnes 3. This miracle is not forgotten nor contemn'd even by some Protestant Writers though in repeating it they willingly omit the name of Masse which having banish'd from their own Churches they are loath it should appeare of so great Antiquity and which is more considerable dignified by our Lords mentioning it and working a wonderfull miracle during the celebration of it VII CHAP. 1.2 A third witnes is our H. Apostle S. Augustin the Monk The fashion and homelines of that Church 1. A Third Witnes of equall authority though later date is S. Augustin the Apostle of our Nation who in an Epistle to S. Gregory the Great mentions the summe of what hath been hitherto related as a Tradition receiv'd 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 The words of S. Augustin are these In the confines of western Brittany there is a Royall 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 pooles 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 Professours of Christian Religion found as the report is a Church not built by the skill of men but prepared by God anâ— 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 Creatour 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. Ioseph The foresaid Saints conversing together in that Solitude after a little time were admonish'd in a Vision by the holy Archangel Gabriel to build unto the honour of the holy Mother of God and perpetuall Virgin Mary a Church in a place shewd from heaven to them Whereupon they in obedience to those Divine admonitions finish'd the building of a Chappell the walls wherof on all sides were made of rods warled or interwoven This was done in the one and thirtieth yeare 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 the simplicity of Primitive Devotion and the native fashion of Brittish 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 call'd Tyguyn or the White house because to advance it above other houses the rods wherof it was made were unbark'd having the rind strip'd off Which was then counted gay and glorious This homely building however suiting with the simplicity of the builders soules did deserve and was indeed preferd in the veneration of all succeeding times before the magnificent structures of squared stones and marble adorn'd and enrich'd with gold and precious stones which in following ages by the Devotion though perhaps mix'd with some vanity of lesse perfect Christians were splendidly erected VIII CHAP. 1.2 A fourth Testimony of ehe Building a Church at Glastonbury by S. Ioseph from an Ancient Inscription at Glastonbury here produced 3.4 c. Sir Henry Spelmans Exceptions against that Inscription answer'd 1. THe last Testimony justifying most of the particulars before mentioned touching this Primitive Church built by S. Ioseph of Arimathea is taken from a very ancient Inscription cut in brasse and heretofore fastned to a Pillar in Glastonbury Church Which Inscription Bishop Godwin therfore rehearses that he may demonstrate that S. Ioseph indeed came into Brittany and after him Sir Henry Spelman caused it to be entirely transcrib'd and put into his Collection of our Brittish and English Councills The tenour of it is as followeth 2. In the one and thirtieth year after the Passion of our Lord twelve Holy men among whom Ioseph of Arimathea was Cheif came to this place and here built the first Church of this Kingdom Which Christ in the honour of his Mother himselfe dedicated together with a place for their buriall as S. David Bishop of Menevia testified who having an intention to consecrate it
kinred 12. By which expression the Historian seems in the opinion of Baronius to have principally pointed at this famous Conversion of Brittany For having with all diligence searched into Ecclesiasticall monuments he professes he could could not find out any to whom that passage in Eusebius could be applied except our Brittish 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 Brittany concerning which as may be shewd by many Examples he treats very negligently But enough hath been sayd touching the motives probably inducing King Lucius at this time publickly to embrace the Christian Faith We will consequently declare the manner and order of the said Kings conversion accompanied with that not only of his family but generally his whole Kingdom III. CHAP. 1. A History of the Conversion of Brittany anciently written by Elvanus Avallonius lost 2. The Relation of Bale and the Magdeburgenses concerning it 3.4.5 c. King Lucius being unsatisfied in his old Religion demands instruction of Pope Eleutherius And why he has recourse to him 1. IF the Ancient History of Elvanus call'd Avallonius that is of Glastonbury mention'd by Radulphus Niger in his Chronicle and â—ale who is sayd 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 Brittish 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 Countrey Wheras now we must content our selves with gleaning out of lesse ancient Writers such parcell's 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 scattred Records as the Relicks of ancient Tradition extracted out of Primitive Histories now swallowd in the gulfe of time 2. Now in our Narration that we may approve our sincerity we will not neglect the iudgment and testimonies of such Modern Writers as have searched into Antiquity though otherwise averse from Catholick Religion Among which thus writs Bale King Lucius says he was it seems scandalis'd at the meannesse and Poverty of Christ as the Iews formerly were For though Christian Religion had for the space of more then a hundred years been propagated through Brittany yet it seem'd to him deprived of its due splendour because it had hitherto been administred by simple poore and contemptible persons and however it wanted the Emperiall Authority of Rome to support it Therfore as soon as he was informed by Trebellius and Pertinax the Emperours Lievtenants that upon the ceasing of persecution severall 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 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 eternall Glory and Happines not only proposed but by evident demonstrations establish'd in the Gospell to which his own Preists never pretended any claim at all No wonder if he grew unsatisfied and weary of his former Errours and willing to admit a further illustration of those verities with a few beams wherof he had formerly been enlightned 4. Now it seems there not being then in Brittany or not known to the King any Ecclesiasticall persons of authority sufficient to establish a new Church though there wanted not such as had skill enough to perswade satisfy him in the Truth of Christian Religion the principall of which were the foremention'd Elvanus of Avallonia and Medwinus of the Province inhabited by the Belgae Hence it came to passe that King Lucius no doubt by the advice of these holy persons was oblig'd to seek for a more perfect instruction and to implore a greater authority for setling the common affairs of Christianity from abroad 5. For which purpose though in the neighbouring Kingdom of Gaule 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 Lyons and shortly after a most glorious Martyr Yet to none of these had King Lucius recourse either for counsell or assistance But ordring his Messengers to passe through that Nation he directed them beyond it to Rome the fountain of all Ecclesiasticall Iurisdiction and to S. Eleutherius a worthy Successor of S. Peter in the Apostolick Chair 6. Indeed if he had at that time consulted S. Irenaeus he would have told him what himselfe had taught the world in his Book against Heresies That to this Roman Church by reason of its more powerfull principality it is necessary that every other Church should have recourse that is all faithfull Christians wheresoever dispers'd Because in that Church the Tradition derived from the Apostles was safely conserv'd Tertullian likewise an Eminent Preist then alive would have given him the same advice Whosoever thou art saith he that would'st better employ thy curiosity in the busines of thy salvation take a view of the principall Churches founded by the Apostles c. If Italy be nearest thee thou maist repaire to Rome from whence our authority in Africk is likewise derived A Church it is happy in its constitution to which the cheif Apostles together with their blood shed forth the whole doctrine of Christianity Lastly the security of making that Church the Rule both of doctrin and disciplin would have been excellently declared by the foresaid glorious Saint Irenaeus saying By making known the Faith of that cheifest most ancient and through all the world most renouned 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 unlawfull self-love vain-glory blindnes or or perversenes of opinion doe make separated congregationâ— professing other Doctrines And in consequence the same holy Father adioyns a Catalogue of the Names of all the Bishops of Rome from S. Peters dayes the twelfth and last wherof living in his time was this S. Eleutherius to whom King Lucius address'd himselfe for a more perfect information in Christian verities and to obtain Ordinances and lawes necessary for the constitution of a well ordred Church in his Kingdome IV. CHAP. 1.2 Bishop Vshers iudgment of King Lucius his Message to the Pope 3. Instructions given by the King to Messengers 4.5 Pope
of our more Ancient Historians as Geffrey of Monmouth Hoveden c. doe mention it But what ever becoms of this Epistle certain it is that the story of King Lucius his conversion c. does not depend on it but is confirm'd by most Authentick Records and unquestion'd Tradition V. CHAP. 1.2 Fugatius and Damianus sent back with King Lucius his Messengers 3. Concerning Elvanus one of the Kings 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 commission'd by Pope Eleutherius not only to instruct and baptise the King and those who imitating the Kings good Example embraced the Christian Faith but also to order and establish all Ecclesiasticall affairs in the Kingdome 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 Catholicks and Protestants doe not doubt to stile them Prelats Antistites and Bishops For indeed without such a Character and Authority how could they erect Bishopricks consecrate Churches dispense Orders c 3. It is not likewise without probability what other Writers say concerning our Brittish 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 Cathecumens not baptis'd 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 besids their Education sufficiently shews their capacity For as a late Writer out of ancient Monuments asserts they were of the number of S. Ioseph of Arimathea's Disciples full of zeale to Gods 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 Iohn a Monk Authours of the Antiquities of Glastonbury The twelve holy men companions of S. Ioseph and their Successors in the same number did for a long time lead an Eremiticall life there and converted great multituds of Pagans to the Faith of Christ. It is therfore very credible that so well a qualified person as Elvanus was as Tradition delivers consecrated a Bishop at Rome since no prejudice therby was done to the Apostolick 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 Doctour of the Christian Faith VI. CHAP. 1.2 King Lucius with his Queen c. baptised 3.4.5 c. Rites of ancient Baptism signing with the Crosse Vnction Benediction of the water Exorcismes c. 11.12.13 These come by Tradition confirm'd by S. Basile 14. The Centuriators blaspemies against them 1. FVgatius and Damianus being admitted to King Lucius his presence acquainted him with the great ioy caus'd at Rome by his happy conversion and how in complyance 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 Martyrologe Pope Eleutherius brought to the profession of Christian Faith many of the Roman Nobility And moreover sent into Brittany S. Fugatius and S. Damianus who baptis'd 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 call'd Emerita is still preserv'd who for her Holines and constant suffring Martyrdom for Christ ha's worthily obtain'd a place among the Saints More shall be sayd of her hereafter 3. Now since all Ancient Histories agree that King Lucius was baptis'd solemny according to the Roman rite it will be expedient to declare the order and form therof 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. Iustin Martyr S. Irenaeus and Tertullian living in these times doe confidently affirm against all Hereticks and innovatours challenging them all to shew wherin any of the Apostolick Churches and principally that of Rome have deserted the ancient Faith and Disciplin 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 besids these there were even in those Primitive times adioyned severall other Sacred and ceremonious rites very effectuall to apply and imprint the sence and vertue 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 Solemne 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 enioynd by the Apostles who can iustly deny but that the Church and her Governours concerning whom our Lord saith He that heareth or obeyeth you heareth me had sufficient authority to render the administration of the Sacraments more solemne and august by ordaining externall Rites in the celebration of them as long as they doe not command our beleif of the absolut necessity of them in themselves 6. Of the sayd Additionary Rites the principall are these 1. The arming of the person to be Baptised with the sign of the Crosse. 2. The annointing him on the head with holy Oyle 3. and likewise with Chrism 4. The solemn blessing of the Water design'd 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 banish'd 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 baptiz'd 7. First touching signing with the Crosse Tertullian is so expresse 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 distinguishd true Beleivers in that age from Infidells And particularly with regard to King Lucius there is to this day extant an ancient Coyn stampd with the Image of this King his Name LVC. and the sign of
the Cross therby shewing him then to have been a Christian as Bishop Vsher acknowledges The Medall remains still reserv'd in that Treasure of Antiquities the Library of Sir Iohn Cotton 8. Next concerning the ceremony of holy Vnction of the person baptis'd Tertullian gives an expresse Testimony in his Book coÌ„cerning Baptism where he also shews it to have been an ancient Tradition Saying Being baptis'd and come out of the Water we are annointed with consecrated Vnction in imitation of the ancient Disciplin of the Iews according to which men were annointed with oyle out of a horâ— in order to be therby consecrated Preists By this Ceremony therfore was shewd that all Christians are by baptism made in a sort Kings and Preists that is in a speciall manner consecrated to the service of God as S. Iohn saith 9. Thirdly touching the Benediction of the Water deputed for Baptism the Lutheran Centuriators of Magdeburg doe relate how S. Pius the first Pope of that name did consecrate a Baptisterium or Font in the Bathâ— of Nâ—vaâ—us and S. Timothy mention'd before 10. Lastly for as much as concerns Exorcisms or appointed forms of Prayer effectuall to expell the Devill not only Baptism before the receiving of which all the children of men are detain'd under his power and from which they are freed by this Sacrament onely 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 possess'd by him Of such Formâ— of Exorcisms we have a world of witnesses in Antiquity as besides Tertullian in S. Cyprian Optatus the fourth Council of Carthage can 7. c. 11. These Rites were practisd with much reverence in the Primitive Church neither was it any preiudice or hindrance to the said practise that they were not commanded in Scripture being commended by the same authority of Tradition that Scripture was Hence S. Basile who liu'd in the second age after this most copiously and elegantly discourses touching these Rites of Baptism against the Heretiks of his time true patterns of their Modern successours who would reiect all things not expresly contain'd in Scripture One passage of his pertinent to the present purpose wee will here transcribe 12. Among the Doctrins saith he which are taught in the Church some we have delivered in Writing and again some others wee have received in a Mystery that is secretly derived unto us by Tradition from the Apostles And both these have an equall force and vertue to produce Piety in our minds Neither doth any one that has any small experience in Ecclesiasticall Laws contradict these Traditions For if wee shall once presume to reiect 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 Gospell and esteemd necessary to our salvation Or rather we shall endanger to make the whole Doctrin of Faith passe for a meer Name and shew as if it had no Truth and reality in it 13. Among those things which come to us by Tradition without expresse Scripture wee will in the first place take notice of a practise most commonly known to all and that is the signing with the Crosse 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 our selves toward the East Likewise as touching the words and Form of Invocation or consecration when we shew the Bread of the Eucharist and Chalice of benediction to the people which of the Saints hath left them to us in Writing For wee doe not content our selves with the words rehearsed by the Apostle oâ— in the Gospell 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 Mistery Moreover we consecrate the Water of Baptism as also the holy Oyle of Vnction yea and the person himselfe who receives Baptism Now from what Writings doe we all this Is it not only from a secret and Tacite Tradition Again severall other Rites practisd in Baptism as the Renunciation of Satan and his Angells from what Scripture doe Wee derive them Doe not wee 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 wisedome ordained by our Predecessours who knew very well that by such silence and reservednes there was maintain'd 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 then that such things should be publishd in writing 14. This Testimony of S. Basile touching the Mysterious Rites of Baptism not invented in his Age but derived from ancient Tradition being so expresse instead of submission of judgment 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 Oyle and Chrism in Baptism c. be true say they what can be more certain then that in those times the Mystery of iniquity did work in the Roman Church polluting the simple Form of Baptism They might haue as well added in the Greek in the African in the Asiatick Churches for in all these the same Rites were used VII CHAP. 1.2 Fugatius and Damianus destroy Idolatry Erect Bishopricks c. 3. How this is to be understood 4.5 In place of Arch-flamens and Flamens are appointed Arch-Bishops and Bishops 6. Among the Dâ—uids 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 employ'd themselves in Preaching the Gospell 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 Kings authority and zeale they broke in peices those Idols and easily perswaded the Brittains 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 Mathew of Westminster adds that those blessed Teachers having defaced Idolatry in a manner through all Brittany 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
VII Caâ—r Custeint This Citty was formerly called Seiont near Caernarvont being the same which Antoninus calls Seguntium But it chang'd its name into Caïr Custeinâ— because Constantius the Father of Constantin was buried there Whose body saith Mathew 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 or Caïr Caradoc in the borders of Shropshire between the Rivers Temdus and Colunus Where King Caractacus rais'd against the Roman Generall Ostorius a great Rampire but was there defeated by him There a Citty being afterwards rais'd was from his Name called Caïr Caradoc So that Geffrey of Monmouth and Huntingdon are much mistaken who interpret this Citty 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 suppos'd 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 Citty 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 Iustice and by Lightning burnt together with his Citty What the prime name of this Citty was in King Lucius his dayes does not appeare 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 Ptolomy Branogenium XV. Caïr Perâ—s otherwise Portcester from the commodiousnes of the Haven It is now called Portsmouth XVI Caïr Daun named by Antoninus Danus now Doncaster in Yorkshire XVII Caïr-Legioâ— taking its name from the the twentieth Legion by Iulius 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 Brittish Language is called Guarth XIX Caïr Segeint or the Citty of the Segontiaci which were the people who first surrendred themselves to Caesar It is now called Silcester in Hampshire XX. Caïr Leon or Vsk so call'd because the second Brittish 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 severall 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 Citty placed between the Rivers Avon and Fome 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 Vsher thinks it is the same now call'd 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 Conquerour 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 Camelet in Somersetshire where remains the footsteps of an ancient Roman Camp and where many Roman Coyns are frequently found XXVIII Caïr Luitcoit or rather Lindcoit by Antoninus and Ptolomy call'd Lindum by the Saxons Lindecollinum at this day Lincoln 5. These are the twenty eight Citties of Brittany all which cannot yet be asserted to have been extant at least under those names in the dayes of King Lucius since among them there are severall which took their Title from persons living in after-ages as Caïr Vortigern Caïr Casteint c. And Caïr Draiton seems to have been a Saxon building 6. Henry of Huntington 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 Glocester Caïr Cei or Chichester Caïr Ceri that is Cirencester Caïr Dorm call'd 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 Cittie 's design'd to be the Residences of Arch-bishops and Bishops when the number of Pastors should be so encreased as to supply them 7. Now whereas here is mention'd the Title of Arch-bishops we are to take notice that that Title was not in use as yet in the Church in the dayes of King Luciâ—s but yet the same latitude of Ecclesiasticall Iurisdiction was from the beginning under the name of Metropolitan Bishops For the Policy of the Church being squared according to the Civill as the Governours of Citties which were Metropoles exercised an Authority over other Citties also depending on them so did the Bishops likewise of those Citties over the whole Provinces IX CHAP. 1.2.3 Of Saint Theanus first Bishop of London 4.5 Elvanus his Successour 1. HOw many of those twenty eight Citties were in those dayes supplied with Bishops is uncertain Besides Elvanus consecrated Bishop at Rome our Ecclesiasticall Records mention only one Brittish 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 Archiepiscopall 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 c. Thus the Inscription 3. But Iocelinus a Monk of Furnes testifying this holy Prelat 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 sayd in the time of King Lucius to have built the Church of S. Peter on Cornhill in London being assisted therein by Ciranus the Kings Cheif 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 Metroâ—politan of London But whether in those times there was in Brittany any Iurisdiction properly Metropoliticall which must presuppose an erection of severall subordinate Dioceses cannot by any of our
though a Pagan may seem to allude where speaking to Constantin he says But why should we flatteringly commend thy Fathers private affection to thee Thy Succession in the Empire was the Decree of all the Gods first prescribed by their authority and afterwards confirm'd by mature counsell of men At that time thou wast call'd to be a saving guardian of the Empire by celestiall 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 express'd by Eusebius Those Princes saith he which then govern'd the Empire with envy and fear look'd 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 doe some notable mischeif to him This the young man perceiving for by a Divine instinct their private designs against him were severall times discovered he at last sought to secure himself by flight therin imitating well the example of the great Prophet Moyses 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 Constantins full of prudence and subtilty by which he secured his flight from all danger of pursuers to elude whom he through all his long iourney from Rome to Brittany gave command that all the publick Post-horses should be killd by which means saith the Oratour he arriv'd in Brittany with so prosperous a voyage that he seem'd to have been brought thither not riding by the ordinary Post but mounted and flying in a heavenly Chariot 7. Now with what ioy and affection he was received by his Father Eusebius thus describes Assoon as Constantius saw his Son beyond his expectation arriv'd he leaping from his bed with a tender affection embrac'd him saying that now his min'd was freed from the only trouble remaining in it which was his Sons absence for which he offred his Prayers and thanksgiving to God with great devotion Now he esteem'd death almost as wellcom to him as immortality Presently after this he disposed of his family and all worldly affaires in good order and placing himself in the midst of his Sons and daughters which like a Quire encompass'd him lying in his royall 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 funeralls were celebrated by his Son with all pompe and solemnity infinite numbers of people assisting and with ioyfull acclamations and sweet harmony of Hymns celebrating his happines saith the same Eusebius Moreover that he was according to the Roman Heathenish manner consecrated and refer'd among their Gods ancient coyns doe 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 describ'd by Herodian 9. He was buried in the Citty of York 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 demolish'd there was found a lamp burning in a little vaulted Chappell 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 oyle So that Mathew of Westminster is mistaken when he reports that at Caer-custenith neer Snoudon hills was found the body of the glorious Emperour Constantius Father of the Noble Emperour Constantin and by the Kings command removed and honourably placed in the Church of Caërnarvon That body questionles belonged to some other of the same name for all Historians agree that this Constantius dyed and was buried at York THE SEAVENTH BOOK OF THE CHVRCH-HISTORY OF BRITTANY I. CHAP. 1.2 Constantin succeeds his Father 3. c. At first refuses the Title of Emperour 1. CONSTANTIVS dying left behind him severall children of both sexes for besides his eldest son Constantin born to him by Helena he had by Theodora daughter in Law to the Emperour Maximianus Herculius three Sons Constantius the Father of Gallus and Iulian Dalmatius and Annibalius to whom some adde a second Constantin and two daughters Constantia maried 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 Imperiall 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 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 disposall 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 Emperour in so much saith the Panegyrist as when the soldiers with great affection and ardour would have cast on him the Imperiall Purple he sett spurs to his horse and fled from them 4. There may be supposed more then one Motive to induce Constantin to this modest refusall For Diocletian and Maximianus though they had relinqush'd the administration of the Empire were yet alive and by their counsells and authority had a great influence on the state by whom Galerius Maximinus and Severus were chosen Caesars and Successours who had the possession of the Eastern Empire and Italy Therfore Constantin being young and at so great a distance from the Imperiall Citty had reason to think it dangerous without their consent to assume the Supreme Authority Wherfore 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 mariageable 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 a Panegyrist of that time hath well express'd Such was thy prudent moderation saith he O Constantin that whereas thy Father had bequeathed the Empire to thee thou thoughtst fitt to content thy self with the Title of Caesar expecting till the same Maximianus who had before declared thy Father Emperour should doe the same to thee for thou esteemedst it more glorious by thy vertues to deserve the Empire as a reward then to enioy it as an inheritance
own innocence Insomuch as by their importunity the Emperour was even inforc'd 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 Gaule that so he might be deliver'd 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 Fathers action For writing to the people of Alexandria he saith To elude the Savage cruelty of the Arians whose iawes 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 Citty of Triers where nothing necessary is wanting to him So that no just suspicion can be imputed to the Emperour as if he wavered or had deserted the Orthodoxe Faith 6. This was further confirmed by a memorable accident hapning this year at Constantinople For the Emperour perceiving that Arius though avoyded by all Catholicks was defended as Orthodoxe by many others commanded him to repair to his presence in that Citty Whither being arrived Constantin himself ask'd him whether he did approve the Decrees of the Nicen Councill He presently with a chearfull countenance answered That he approved them The Emperour not content with his affirmation and subscription urged him to confirm this by oath in which likewise he complied But all this was meere craft and impious subtilty For whilst be made this Profession and oath he held in his bosome a Paper containing his heresy and swore that from his heart he beleived as he had written Notwithstanding the Emperour being ignorant of his fallacy beleived him Orthodoxe and thereupon commanded Alexander then Bishop of Constantinople to receive him into Communion 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 Orthodoxe thou hast sworn well But if it be impious and yet thou hast thus sworn may God condemne thee for thy perjury Which imprecation wanted nor an effect for presently God miraculously shew'd the impiety of Arius and true Faith of Constantin in this manner 8. Alexander Bishop of Constantinople being unwilling to admitt the Arch-heretick into his Communion was threatned 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 then his Bishoprick had his recourse to Gods onely assistance and severall dayes and nights lying prostrate before his Altar in presence of his Sacraments pray'd in this manner O God I beseech thee to grant that if the opinion of Arius be true I may dye before the day of disputation come But if the Faith which I professe be true Let Arius the Authour of all these calamities suffer just punishment for his impiety 9. What was the fearfull successe of these fervent prayers is thus related by S. Athanasius When the Bishop had thus ended his Prayers he went away full of anxious cogitations and presently a wonderfull and incredible thing hapned The Eusebians threaten the good Bishop prayes As for Arius confiding in the power of the Eusebians in his way to the Church he used many vain and boasting bablings when on a sudden he was forced to retire into a common privy to exonerate nature where suddenly as it was written of Iudas he â—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 fearfull iudgment Socrates thus further prosecutes This being done saith he the Eusebian faction was struck with a wonderfull â—errour and consternation and the fame therof was spread not through the Citty only but the whole world almost By this mean the Emperour likewise adhered still more firmly to the Catholick Faith affirming that the Nicene Faith was now also visibly confirmed by Divine authority and for this reason he much reioyced at the end of the Heretick Arius 11. This same year dyed the Holy Pope Marcus the Successour of S. Silvester after he had sate onely one year in whose place succeeded Pope Iulius whos 's first year is accounted the last of the Emperour Constantin the circumstances of whose death are now to be related XIX CHAP. 1.2.3 c. Constantins pious preparation to death 6. Whether he was baptiz'd by Eusebius the Arian 7. c. Manner of his death And prayers for him after 10. His Memory celebrated among Saints 1. ONE of the last Acts of Constantins zeale and devotion was the building at Constantinople a most magnificent Temple dedicated to the honour of all the Apostles The sumptuousnes of its structure is particularly described by Eusebius who adds That all these things the Emperour dedicated to the end he might eternise the Memory of our Saviours Apostles among all nations 2. In this Temple saith he he placed twelve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honorary repositories 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 beleif that their Memory would procure very much proffit to his soule 3. Now wherin this proffit did consist the same Authour thus further explains He by a provident dispensation design'd 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 offred in honour of the Apostles And with this mind did many of our Brittish and Saxon Kings and Nobles erect so many magnificent Churches and Monasteries for a remedy and redemption of their soules as they frequently expresse in their Charters of Foundations 4. Other more immediate preparations to a happy death made by the same pious Emperour are thus related by the same Writer The Emperour saith he enioyd 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 freinds and to minister to his hearers advices well beseeming a good Christian. He likewise diligently published Laws both touching Civill and Military affaires for he had an understanding so dilated that he could comprehend what soever was
quelled their fury Then he admonished his Collegue and encourag'd all the rest So with one breath and clamour prayers were powr'd forth to our Lord. Immediatly the Divine vertue shewd it self present the infernall Enemies were dissipated a calm tranquillity ensued the winds are turn'd and become favourable to their voyage the waves serviceably drive on the ship so that in a short time having dispatch'd a vast space they safely arriv'd in a quiet and secure haven 11. This Oyle made use of by S. Germanus was not that Sacramentall oyle consecrated for the spirituall comfort of the Sick but ordinary Oyle which we frequently read to have been used by holy men upon the like occasions and by their benediction of it to have produc'd the like effects in severall exigences Of the former fort of Sacramentall Oyle S. Iames in his Epistle speaks and of this latter S. Mark in the sixth Chapter of his Gospell saith Baronius Severall examples of the like may be read in Sozomen as where S. Anthony by annointing a lame man with oyle cur'd him and another holy Monk call'd Benjamin by the like means cured severall diseases And Ruffinus testifies that in his presence and sight severall miracles were after the same manner wrought by religious Hermits V. CHAP. 1.2 c. S. Germanus his Disputation against the Pelagians and Miracle 10. c. A victory over the Scotts by his Prayers 1. THese two Holy men saith the same Constantius being landed a great mulâ—itude from severall quarters meâ—t to receive them 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 Preists cast out of those whom they had possess'd did openly declare the furiousnes of the tempest and the dangers which themselves had oppos'd to their voyage and how by the command and sanctity of those holy men they had been vanquish'd Afterwards these venerable Bishops with their fame preaching and miracles fill'd the whole Island of Brittany the greatest of all others And being ouerpress'd with the multitudes of those who resorted to them they preached Gods word not only in Churches but in lanes and high wayes whereby Catholicks were confirmed in their faith and those who had been deprav'd were reduced to the Church They were receiv'd as if they had been indeed Apostles considering the authority which their holines gave them the eminency of their learning and the wonderfull miracles wrought by them Divine Truth therefore being declared by persons so qualified generally the whole Island submitted to their doctrin The authours 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 presum'd to enter into dispute with these Apostolick men 2. The place made choice of as most proper for this disputation was not London as Hector Boethius imagins but Verolam then a famous Citty neer S. Albans where the Body of the glorious Martyr Saint Alban repos'd Now what pass'd in that solemne conflict is thus related by Constantius 3. The Pelagians came pompously attended by their flattering disciples in glittring and costly raiment and they rather chose to run the hazard of a conflict then by their silence to confesse 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 Errour Here Christ was acknowledg'd the authour 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 verball discourses But after them the Venerable Bishops poured forth the torrents of their eloquence accompanied with Evangelicall and Apostolicall thunder They mingled with their own discourses texts of divine Scripture and their assertions were attended with testimonies of Gods word Thus vanity was convinc'd and perfidiousnes confuted insomuch as the Pelagians by their inhability to reply confessing their own guilt the people standing by as iudges could scarce contain their hands frrom violence to them and with clamours acknowledged the Victory 4. Immediatly 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 â—oly Bishops desiring their help for her cure But they bid him first to offer her to the Adversaries Who being deterr'd by an ill conscience joyn'd their entreaties with her parents prayers to the Venerable Prelats Whereupon perceiving the expectation of the people and their adversaries conviction they address'd themselves to God by a short prayer And then S. Germanus full of the Holy Ghost invok'd the Blessed Trinity and taking from his neck a little boxe full of Holy Relicks in the sight of the whole multitude he applied it to the eyes of the young maid which immediatly loosing their former darknes were filld with a new light from heaven At this so apparent miracle the parents exult and the people tremble And after this day all mens minds were so clearly purged from their former impious heresy that with thirsting desires they receiv'd the doctrin of these Holy Bishops 5. The truth of this narration is acknowledg'd by severall Protestant Writers as Archbishop Parker S. Henry Spellman and others who highly exalt the learning Sanctity and Orthodox Faith of these two Apostolick Bishops but withall they purposely conceale 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 Gods Saints superstitions and his bringing into Brittany holy Relicks triviall fopperies affirming him to have been a Teacher rather of superstition then Faith But let us proceed in the Narration of Constantius 6. Perverse Heresy being thus repress'd saith he and the Authours of it confuted so that all mens minds were illustrated with the purity of Faith the holy Bishops repair'd to the Sepulcher of the glorious Martyr Saint Alban with an intention to give thanks to Almighty God by his intercession There S. German having with him Relicks of all the Apostles and diverse Martyrs after Prayer made he commanded the Sacred Sepulcher 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 diverse regions whom Heaven had receiv'd and crownd for the equality of their merits Having then with great reverence depos'd joynd together so many Sacred Relicks he digg'd up from the place where the Blessed Martyr S. Alban had shed his blood a masse of dry earth which he
fourscore years 6. Afterward in the year four hundred ninety two saith Florilegus King Aurelius Ambrosius coming to the mountain of Ambri neer to Caer-carec now call'd Salisbury where the Brittish Princes treacherously murdred by Hengist lay he there appointed Pastours over two Metropolitan Churches granting York to S. Sampson an illustrious person and Caër-leon to Dubricius Which last See was now become vacant by the death of Threminius Geffrey of Monmouth adds That he was Primat of Brittany and Legat of the Apostolick See which dignity it seems was annexed to that Church by S. Germanus by vertue 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 sayd to have relinquish'd his See and retir'd 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 zeale to the Catholick Faith drew him to the Synod of Brevy there to defend it against the renewd Heresy of the Pelagians In which Synod he obtained that S. David should be placed governour of the Church which a little before he had relinquish'd 8. At last three years after full of sanctity and age he gave up his soule into the hands of his Creatour in the foresaid Isle of Berdsey where among a great multitude oâ— Saints he chose his place of buriall And there his Sacred Body reposed till the year oâ— Grace one thousand one hundred and twenty at which time it was translated from thence on the Nones of May and on the fourth before the Calends of Iune by Vrbanus Bishop of Landaff with great honour buried in the Cathedrall Church on the Northside of the Altar of our Blessed Lady saith B Godwin At which time saith the Authour of his life in Capgrave the whole countrey of Glamorgan was afflicted with a great drouth for for many weeks before no rain had falln there But at the time when these Sacred Relicks were transported great store of rain fell to the comfort of the inhabitants XIII CHAP. 1.2 c. Of S. Theliau his Gests 6. c. Of S. Pauleus 1. ONE of the most illustrious Disciples of S. Dubricius was S. Theliau call'd by the Centuriators of Magdeburg Thelesinus Helius against whom they in like manner vomit their poyson saying that he was Anglicus Vaâ—es ex genere Baraorum an English Soothsayer of the stock of the Bards Wheras he neither was an English man nor Bard but descended from a Noble Brittish family as the Authour 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 Wisedom by wise men Sirnamed Helios because with his doctrine he enlightned the hearts of the faithfull 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 Gods Word There he contracted freindship with S. David a man of great Perfection in sanctity insomuch as their hearts were so firmly knitt together by charity and the Grace of Gods 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 Caër-leon S. Theliau succeeded him in that of Landaff in which he sate very many years and if the authority of the English Martyrologe â—ayle not he dyed not till the coming of S. Augustin the Monk into Brittany by whom his successour S. Oudoceus was consecrated 3 When a certain plague call'd the Yellow plague infested Brittany raging both against men and beasts by a divine admonition he departed into a far remote countrey accompanied with manâ— Disciples where he abode till by the same authority he was recalled Neither did he cease by dayly prayers and fasting to pacify Gods wrath At 〈◊〉 gathering together all his devout companions he returned and all his life after exercised suâ—â—eme jurisdiction over all the Churches of Western Brittany At last S. Theliau being replenish'd with all vertues dyed in a good old age on the fifth day before the Iâ—es of February Thus write the Authour of his life Therefore it is difficult to find out the grounds upon which in ouâ— Martyrologe he is commemorated on the twenty sixth of November by the Title of a Martyr murdred by a certain Brittain named Gueddant since all our â—râ—teâ—s Pits Harpsfeild Capgrave B. Godwin andâ— Vsher make no mention that he dyed a violent death 4. Many Miracles are recorded as done by him both before and after his death which I wiâ—â—ingly omiâ—t Onely one which B. Godwin thought good not to passe over in siâ—ence shâ—ll be nâ—re related and the rather becauâ—e as he says there is mention of it in the Prayer inserted in the Liturgy of his Feast whiâ—h was this After he was dead the inhabitants of three severall places contended earnestly which of them should enjoy his Body those of Peâ—nalum where his Ancestours had been buried those of Lantelio-vaur where he dyed 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 eggâ— could not more perfectly resemble So each of thâ—se people took one of them and by that means the controversy ended Thus writes that Authour and in conclusion for his own Church of Landaff he addes That by frequent miracles at his Tomb it appear'd that the inhabitants of Landaff possess'd the true Body 5. Now whereas both in the life of S. Thâ—liau there is mention of Paulinus said to be iâ— Instruâ—â—â—â—r and likewise in the Acts theâ—â—nod â—â—nod of Brevy Paulinus was the man by whose exhortation Messengers were depâ—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 consideâ—ing that in the Catalogue of our Bâ—shops none is found of that name before the â—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 sayd to have been S. Davids 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 Authour of S. Davids life in Capgrave S. David assoon as he was promoted to Preisthood 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
from it severall young trees five or sixe feet high and some higher which every year by our Lords blessing doe more and more flourish 3 The Centuriators of Magdeburg takâ— notice of this Saint and of the Orchard planted by him but conceale this Wonder He is likewise commemorated in the Gallâ—can Martyrologe on the seaven and twentieth of Iune 4. And as the French Church doth celebrate the memory of this holy Brittish Pâ—eist Iohn so doth the Irish that of S. Mâ—cthas who by B. Vshers supputation dyed also this year He in the beginning of the Saxon troubles forsook his countrey and pass'd over into Ireland And according to the narration of of Iocelinus coming to a certain place near the sea calld Lugh or Louth very pleasâ—â—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 Brittain named Mocthus 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 withall took the care of twelve leapers recommended to him by S Patrick He prophecied 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 that because he waver'd in his Faith touching the long lives attributed to the ancient Patriarks in Genesis he himself should live three hundred years so long a delay of his happines being to be his punishment this is deservedly reiected by the learned Bishop Vsher As likewise that S. Patrick before his death recommended to him the care of his See of Armagh For Records of good authority doe leave it out of doubt that S. Benignus was design'd by S. Patrick in his life-time his Successour in that See The memory of S. Moctha is celebrated in the Annals of Vlster on the thirteenth day before the Calends of September XXIII CHAP. 1.2 c. S. Kentigern made Bishop being onely five and twenty years old 5.6 c. Certain defects in his Ordination Dispensed with by S. Gregory the Great 1. IN the year five hundred thirty nine S. Kentigern being then no more then 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 esteemd 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 expos'd to the sea alone in a boat without Oares and by a wonderfull Providence landed safely in the Northern parts among the Scotts and there immediatly dilivered of her child and lastly how both the Mother and Infant were nourish'd by a Holy man calld 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 wherin he proffited admirably so that he was beloved by his Master beyond all his companions who therâ—ore gave him the Sirname of Munghu which signifies Dearly beloved By which name the Scotts vulgarly call him to this day saith B. Vsher. 3. How he came afterward to be elected Bishop Iohn 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 liv'd alone in great abstinence untill the King and Clergy of that Region calld then Cumbria now Galloway together with the other Christians who were but few chose him for their Pastour 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 usuall custome among the Brittains and Scotts For at that time a practise had gott footing to use no other Ceremonies in the Consecration of a Bishop but onely the infusion of Sacred Chrisâ—â— on their heads with invocation of the Holy Spirit benediction and imposition of hands For those Islanders remov'd as it were out of the world by meanes of their continuall infestations by Pagans were become ignorant in the Ecclesiasticall Canons For which reason the Law of the Church condescended to them and admitted an excuse in this regard so that Ecclesiasticall censures did not touch them Notwithstanding S. Kentigern as we shall declare presently did make full satisfaction for the defect and errour committed in his Consecration 4. His Diocese extended it self 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 Enemies incursions into the Provinces of the Brittains as far as to the Râ—â—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 Episcopall Consecration there were more then one defect and transgression of the Canons 1. First hiâ— age that he was made Bishop being no more then five and twenty years old wheras in the Council of Agde Agathensi assembled not above three and thirty years before this time and in which probably severall Brittish Bishops were present a Decree was made That no Metropolitan should presume to ordain any one Bishâ—p before 〈◊〉 was arrived to thirty years that is the age of a perfect man least by reason of his youth he should as it sometimes happens incurre some â—ault anâ— errour 2. Again the Fathers of the first Nicenâ— Council orderd That if any one were made a Bishop without the iudgment and conâ—ent of the Metropolitan he was forbidden to exercise his Episcopall 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 Apostleâ— confirm'd by many Councils enjoynd that every Bishop shoulâ— be ordain'd by at least two or three Bishops Whereas S. Kentigern was coÌ„secrated by one single Bishop and him a stranger of a â—orrâ—iâ— Nation 4 Fourthly in the consecration of Bishops the Ancient Fathers for the dignity oâ— that Degree ordained many Rites to be observed besides such as belong'd to the essence oâ— that Sacrament as annointing the Head with Chrism with invocation of the Holy Spirit signinâ— the person with the Sign of the Crosse imposition of hands together with severall other Rites adjoyned for the adorning the house of God a defect wherof 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 calld
of Pope Boniface the fifth to Iustus Arch-bishop of Canterbury writing thus I perceive by your Letters that our Predecessour of Blessed memory Gregory appointed to Augustin and his Successours for the future the Metropolitan and primitive See in the Citty of Canterbury where the Head of the whole Nation since the times of Paganism resideth 20. The same is confirmed by the universall practise of all succeeding times Whereby it is evident that the entire exercise of Ecclesiasticall authority in ordring changing and translating of Bishopricks and Arch-bishopricks was by all our Ancestours acknowledged to belong to the See Apostolick Yea B. Parker a Successour of S. Augustin in the See of Canterbury as to the Rents belonging to it and his kind of iurisdiction also though an Apostat from his Faith challenges this Iurisdiction upon no other grounds but because Saint Augustin received it from Saint Gregory to the prejudice of London and yet both he and his Successours in contradiction to their own claim and practise will deny that Saint Gregory or his Successours enjoyd any lawfull Iurisdiction over Brittany 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 ministery of the Church He furnished them with Sacred Vessels cloathes for Altars Ornaments for Churches Vestments proper for Bishops Preists and other Ecclesiasticks Relicks 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 despoyle Gods Church of all splendour and ornaments who have despoyld Faith it self of all good works XIII CHAP. 1.2 c. S. Gregories New Orders touching demolishing Pagan Temples and Rites 5. A Priviledge to the Monastery of Glastonbury 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 usefull for the worship of the true God Therefore apprehending the Kings zeale and hasty obedience he hastned away other Letters which saith S. Beda deserve to be recorded as a Monument of his affection and continuall solicitudes for the good of our Nation They were directed to Mellitus Abbot in the tenour following 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 iourney When therefore it shall please God to bring you safe to our most reverend Brother ◠Augustin acquaint him how having diligently considered the affaires of England I have now iudged 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 Relicks be placed in them which being done they will be usefull for the service of God And besides the Saxons having cleansed their hearts from Errour by the knowledg 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 Devills they may be perswaded to make this change in that solemnity that on the anniversary day of the Dedication of their Churches or Feasts of such Martyrs whose Relicks they have they may raise Tents or Boothes about the said Churches and celebrate the solemnity with merry feasting At which time they must not immolate their beasts to the Devill as formerly but kill them for meat to be eaten to the praise of God the giver of them By this means whilst we permitt them a continuance of their former externall jollities their minds will more easily be brought to entertaine spirituall 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 leasurely by steps and degrees Thus did our Lord indeed make himself known to the people of Israel in Egypt But withall permitting them to continue their custom of Sacrifices he taught them to offer them to his Honour which before they did to Devills Thus their hearts being wholly changed they relinquished some thing and retaind likewise some thing of their former practise So that though the beasts were the same which they were wont to offer yet since they offred 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 attēded the care of all Christian Churches yet in one year he could write so many letters give so many admonitions conferr so many Indults and Graces and all this with so much affection zeale 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 fitt 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 Royall Priviledge then granted to that Monastery In the year of our Lords 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 Authour does not appear being worn out of the Writing by age But that he was a Brittain can not be doubted since he calls the place Ineswitrin for that is the Brittish 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 doubtles Brittains too 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 CHAP. 1.2 c. K. Ethelberts Munificence to the Church 4.5 Priviledge of Coyning given to S. Augustin and his Successours 9 c. The Arch-bishop of Canterburie's Iurisdiction over all Brittany Ireland c. 1. WE will now
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 refusall to submitt to his Metropoliticall authority Whereas by the ioynt testimony of our Historians and the expresse 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 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 publish'd 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 extāt and never included in a Parenthesis but only distinguish'd by Comma's 7. Surely if we will iudge of Saint Augustin by the Spirit of his Father and Master Saint Gregory we would not suspect him of so horribly murdrous a disposition For Saint Gregory though Rome and all Italy had been many years infested and wasted by the Lombards yet was so fearfull of being in any measure accessory to blood that he durst not concur to the death of any one of their Princes though he was assured therby to free the whole countrey from their Tyranny And S. Augustin himself as hath been shewed 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 questiond Tradition Saint Augustin was a man of eminent piety of admirable zeale for the rooting out Pagan Idolatry and planting the Gospell 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 meer ungrounded suspicions disproved by the current of Story to charge with crimes execrable to Heathens a person in the iudgment of the whole Church for almost a thousand years now raigning 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 poysonnous humour of calumniating Gods Saints is become the principall Character of the New reformed Gospell I will adde one example more of a calumniatour at least parallel to these witt Mr William Prinn alate stigmatized Presbyterian who in his not long since publish'd Censure of Arch-bishop 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 casuall glancing of an arrow that the King was slain However it hapned yet certain it is that at that time Saint Anselm was an exild person in France and whereas at that Kings burial many Noble men mett but few mourned for his death yet saith a late Protestant Historian of all mourners Anselm express'd most cordial sorrow at the news That blasphemous tongue therefore must expect that such envenomed darts as these shott against heaven it self 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 wee see in his decrepite age his rancorous tongue against innocent Catholicks yet more violently sett on fire of hell so far as to solicite a generall Massacre of them by publishing himself and tempting others to damne their soules also by publishing through the whole kingdom that in the last fatall calamity by fire hapning to London they were the onely 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 beleived Complaints of this most execrable attentat were made and severall Oathes to confirm this were offred But in vain However surely there is a reward for the innocent oppress'd And what soever Mr Prinn may think doubtles there is a God who iudges the world Let him therefore remember what the Spirit of God sayes 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 deceitfull Tongue Sharp darts cast by an Almighty arme with devouring coales of juniper 10. With as good reason therfore S. Augustin may be accused of the slaughter of these Brittishs Monks as S. Columban a Holy Irish Monk in France might be charged with the most horrible death of Queen Bronichild hapning at this very time for he also by the Spirit of Prophecy forewarn'd her of it And so far may we esteem the ancient Prophets guilty of the calamities befalling many Princes and Stares which by Divine Inspiration they foretold 11. To all this wee may adde that there was no such freindly correspondence between the Kings of Kent and the Northumbers as that this latter should be employed by the former as an instrument of his unworthy revenge On the contrary wee read that Ethelfrid bore so mortall a hatred to all Christians that he denounced to the Kings of Kent and Essex that he would be no lesse an enemy to them because they had forsaken the Institutes of their Fathers then he was to the Brittains and Scotts And to conclude according to the plain Narration of S. Beda the Pagan King Ethelfrid came with no design against the Brittish Monks but their slaughter was caused by occasion of his seing them on a hill together and being told that they were assembled there to pray to God against him So that the Pagan Authour himself of the slaughter absolves both King Ethelbert and S. Augustin unjustly condemned by partiall and ungratefull Christians V. CHAP. 1. Kinegils the West Saxon King overcomes the Brittains 2. 3 The death of Sebert King of the East-Saxons His Successours 1. IN the year of Christ six hundred and fourteen Kinegilsus King of the West-Saxons after he had raigned three years assumed his Son others say his Brother Quicelmus a companion in his Throne And presently after they both fought a battell
one accepted the Episcopall ministery and charge there till the time that S. Beda wrote his History when a certain Prelat called Daniel was ordained Bishop of the West-Saxons and Gevissi Notwithstanding true it is that at this time presently after the conquest of the Island S. Wilfrid discharged that Office there being one saith William of Malmsbury whom King Cedwalla sett over the whole Province as Master and Governour neither without his assent would he himself doe any weighty matter in his kingdom VI. CHAP. 1.2 c King Cedwalla having made Inas his Successour in devotion goes to Rome to receive Baptism 5.6 c. The occurrents of his iourney his Companions 9. c. Assoon as he was baptized he dyed at Rome His Epitaph c. 1. THE year following which was the year of Grace six hundred eighty eight Cedwalla who had hitherto acted the Lions part now devested himself of his naturall feircenes entertaining thoughts and designs of peace meeknes and humility and though he was a victorious King and withall young full of spirits and vigour yet he made choice rather to shew himself an humble servant of Christ then to continue his raign full of temporal glory This was a wonderfull 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 disposall of that his faithfull servant 2. Wee can scarce find in Ecclesiasticall story any example except S. Athanasius of an innocent holy Prelate which suffred 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 suffrings did not onely cooperate to the perfectionating his own soule in patience but were occasions of procuring eternall happines to thousands of soules Whole nations were converted to Christ by this wandring 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 countrey 2. But to return to Cedwalla This year in a voluntary and heroïcall devotion he devested himself of his Royall 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 Brittany many holy and Venerable Bishops and Prelats who might have conferred that blessing on him as S. Theodore at Canterbury S. Erconwald at London S. Hedda in his own countrey and S. Wilfrid also then present with him to whom wee may adde the holy and learned Abbot S. Aldelm the Abbot Cymbert and many others But it seems Cedwalla calling to mind that his Noble Predecessours King Lucius the Emperour Constantin and King Ethelbert had received their Faith and Baptism from Rome he desired to repair to the fountain of Ecclesiasticall Hierarchy and to pay his huÌ„ble respects to the Princes oft he Apostles then in a sort living and governing in their Successour Sergius at that time Pope 3. To this effect S. Beda has left us an account of this matter In the third year of the raign of Alfrid King of the Northumbers saith he Cedwalla King of the West-Saxons after he had for two years space valiantly governed his Kingdom voluntarily quitted the same for our Lord and for the gaining an eternall Kingdom and went to Rome For his desire was to obtain this singular priviledge and glory to be washed from his Sins by Baptism at the Sepulchers of the Blessed Cheif Apostles for he had been taught that by Baptism only the entrance into eternall life was opened to mankind Withall he had a hope that assoon as he was baptised he should be freed from his mortall flesh and passe to everlasting ioyes Neither did he fayle of his hope in either of these regards so great was the Mercy of God to him 4. Before he departed out of Brittany he took care to compose and settle his Kingdom under the government of a worthy Successour 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 Kâ—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 he was advanced to the Principality rather for his courage and industry thâ—n proximity of blood being a Prince of admirable valour prudence and piety by which qualities he obtaind 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 Successour delayed not his iourney to Rome In which his Companions were Saint Aldelm Abbot of the Monastery oâ— Malmsbury who had also another motive to obtain from the See Apostolick certain Priviledges and liberties to this Monastery and as some writers affirm Saint Leitphard a Bishop and Martyr who returning from Rome anâ— passing through a forest called Trecaultium near Arras was by certain impious persons lewdlâ— slain But of this supposed companion of King Cedwalla no mention is made among ouâ— Ecclesiasticall Writers 6. Having taken ship they landed in the Province of the Morini or Terouanne in France the nearest to Brittany where saith Suriuâ— and Miraeus King Cedwalla then a Catechumen having heard of the Sanctity of an Abbot called wulmar and of his admirable zeale anâ— prudence in instructing soules repaired to him to receive his spirituall counsell 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 Virgâ—n and of S. Peter the Apostle 7. From thence travelling through France and having passed the Alpes King Cedwalla called by Paul Warnefridus Theoâ—wald a Prince who in his own countrey had fought many battells after which having been converted to the Faith of Christ he hastned to Rome there to receive Baptism and by the way passing through Câ—â—alpin Gaule or Lombardy he visited the King of that Nation called Cunibert by whom he was entertained with wonderfull 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 administred 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 usuall manner his Name
Arch-bishoprick for I doe not know any one of the English Nation so capable of it considering the eminence of your learning and skill in the Ecclesiasticall Lawes of Rome As for my self I will by Gods 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 persecutours 3. Saint Wilfrid answered the Arch-bishop with all meeknes as became so holy a person but to accept of the Arch-bishoprick without the order and decree of a Nationall Councill he would by no means consent Saint Theodore notwithstanding used his utmost endeavours to obtain his complyance in this point but in vain Therefore he sent Messengers with letters to Alfrid King of the Northumbers who succeeded Egfrid and to his Sister Elfleda Abbesse 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 Marâ—cians have been preserved by William of Malmsbury in this forme 4. Your admirable Sanctity My beloved son may hereby take notice that a perfect reconciliation is made between my self and the Venerable Bishop Wilfrid Therefore I doe admonish you and in the Love of Christ require that yâ—u woulâ— still continue as you have hitherto done your protection of him who these many years has beeâ— despoyled of his revenews and forced to live among Pagans in the Conversion of whom he has seâ—ved our Lord with great effect Therefore I Theodore humble Bishop doe now in my decrepite 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 soule in patience and in imitation of Christ our Head with all humility and meeknes expects an end of so many injuries done him Moreover if I have found favour in your eyes let mee enioy the comfort of seeing your face most desirable to mee and let not a iourney for that purpose seem burdensome to you that my soule may blesse you before I dye Beloved Son perform the requesâ— 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 proffit to your soule by it Farewell 5 S. Wilfrid armed with these Letters and reâ—recommendations took his iourney to the Kingdom of the Northumbers and beforâ— he entred it he received a kind invitation â—rom King Alâ—frid who at his coming with the consent of a Synod assembled restored to him all the revenews of which he had been deprived The Church of Lindesfarn was now vacant by the voluntary cession and ensuing death of Saint Cuthbert And as for Bosa Bishop of York and Iohn lately ordained Bishop of Hagulstad or Hexham they shewed a greater inclination to preserve peace and declare their obedience to the ordinance of the Pope then to retain their dignities or revenewes To this effect the foresaid Authour thus writes When Saint Wilfrid came with the Arch-bishops 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 Bishoprick of York together with the Monastery of Rippon We will now leave him in quiet possession of his Bishoprick which lasted the space of five years after which shall be related fresh troubles and persecutions renewed against him XI CHAP. 1. The Martyrdom of Saint Lewina a Virgin 2.3 Her Relicks removed into Flanders and venerated there 1. TO this year of Grace six hundred eighty seaven is assigned in our ancient Records the death and Martyrdom of a certain Brittish Virgin called Lewina whose memory is celebrated in our Martyrologe on the two twentieth day of Iuly 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 suffred 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 zeale imitated since by Calvinistes raged against the Monuments of Saints the Holy Virgins 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 Belgick Calender on the two and twentieth of Iuly Then is celebrated the memory of Levinna or Lewina an English Virgin whe flourished under Eubert or rather Egbert the Father of Alfrid King of the English Nation and suffred Martyrdom in the time of Theodore the seaventh Arch-bishop of Canterbury Her Sacred Body was taken out of her Monument by Edelin a Bishop and translated at last to Bergs of S. Winâ—c together with the Relicks of S. Oswald King and Martyr and of S. Itiâ—berga or Idalberga a Virgin Concerning the Miracles of Saint Lewina there is extant a Book written by Drogo Bishop of the Morini or Teroüâ—â—ne 3 Consonantly hereto wee read in the Gallican Martyrologe 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 caried through severall 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 Martyrâ— Miracles XII CHAP. 1. Ina King of the West-Saxons 2.3 c. Saint Aldelm at Rome obtains Priviledges for his Monastery of Malmsbury A fabulous report concerning Pope Sergius 1. IN the year of Grace six hundred eighty eight began the raign of the glorious King Ina King of the West-Saxons as we have already declared when we treated of the cession of King Cedwalla after his conversion who left his throne to undertake a pilgrimage to Rome there to receive Baptism where he happily dyed in his Baptismall innocence 2. The same year Saint Wilfrid contenting himself with the Churches of York and Hagulstad which he administred with great
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 doe affirm that S. Peter ordained this Rite of Tonsure for severall causes First that thereby he might on his head bear a representation of our Lord who ascending the Crosse for our Redemption was Crownd by the execrable Iews in a cruell manner with sharp peircing thorns Next that the Preists 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 Signe of Tonsure took its Originall if I be not mistaken from the Nazarites who were persons consecrated to God for it is a mark of a Royall and Sacerdotall descent For a Tiara was anciently sett on the heads of the Preists which being enwrapped in fine linnen was round like the Middle Sphere and this is represented by that part of the head which is shorn Now a Crown or Diademe was a golden circle of some breadth which encompassed the heads of Kings And both these signs are expressed on the heads of Clergy-men 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 cutt off all our vices and that we should devest our selves of our sins as we doe of our haires 8. But there is among you another practise far more pernicious to soules 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 Councill with great sagacity established the Circle of Nineteen years to last to the end of the world by the numbers of Eight and Eleaven 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 unlawfull for any one to transgresse Whereas the Preists 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 doe some-times observe the Paschall Solemnity on the fourteenth Moon with the Iews whereas the Bishops of the Roman Church doe 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 Heretiks in the East called Tessera-decatitae because they celebrated the Paschall Solemnity on the fourteenth Moon with the Iews who blaspemed our Lord and trode under foot the pearles of the Gospell And for this they were excluded from the Communion of the Church and ranked among the unhappy conventicles of Schismatiks 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 doe notoriously swerve from the Catholick Faith and Evangelical Tradition which is that the Preists of the Demetae or South-west Wales inhabiting beyond the bay of Severn puffed up with a conceit of their own purity doe exceedingly abhorâ— communion with us insomuch as they will neither ioyn 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 doggs and unclean Swine The Cupps 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 kisse of pious fraternity contrary to the Apostles precept Salute one another with a holy kisse They will not afford us water and a towel for our hands nor a vessell to wash our feet Whereas our Saviour having girt himself with a towell washed his Disciples feet and left us a pattern to imitate saying As I have done to you so doe you to others Moreover if any of us who are Catholicks doe goe amongst them to make an abode they will not vouchsafe to admitt us to their fellowship till we be compelled to spend forty dayes in Pennance And herein they unhappily imitate those Hereticks who will needs be called Cathars or Puritans 10. Such enormous errours and malignities as these are to be mournfully bewayld with sighes and teares since such their behaviour is contrary to the precepts of the Gospell and suiting with the Traditions of Iewish Pharisees concerning whom our Saviour saith Woe unto you Scribes and Pharisees who cleanse the outsides of Cupps and dishes On the contrary our Lord disdaind not to be present at feasts with Publicans and sinners thereby shewing himself a good Physician who was carefull to provide wholesom cataplasms and medecines to heale 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 sinfull woman who bewayld the former pollutions of her life and casting herself at our Lords feet washed them with showres of teares and wiped them with the curled locks of her haire 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 denyed we doe with earnest humble prayers and bended knees beseech and adiure you as you hope to attain to the fellowship of Angels in Gods heavenly kingdom that you will no longer with pride and stubbornes abhorr 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 Predecessours 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 and the gates of hell shall not prevayle against it And to thee will I give the keyes of the kingdom of heaven and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shal be loosed in heaven If therefore the Keyes of the kingdom of heaven were given to S. Peter who is he who having despised the principall Statuts and ordinances of his Church can presumingly expect to enter with ioy through the gate of the heavenly Paradise And if he by a peculiar Priviledge and happines received the power of binding and the Monarchy of loosing in heaven and earth who is he who having reiected the Rule of the Paschall Solemnity and the Rite of the Roman Tonsure will not rather
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 4. The year following Saint Boniface received an Answer to his Letter from Pope Zacharias wherein after expressing much ioy for the wonderfull successe of his preaching he 1. Confirms the three Bishopricks 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 hapning by reason they had no Archbishop neither had any Synod been convoked there of fourscore years S. Boniface answered the Duke that Fâ—ance not being within the district of his Iurisdiction 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 speciall disorders which he would have rectified were to exclude from Preist-hood or if they were already Bishops or Preists to prohibiâ—e the exercises of their office to all such persons as were guilty of adultery or had had many wives or cohabited after they were Preists 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 Successour in his Archiepâ—scopall authority the Pope absolutely refused him as being contrary to Ecclesiasticall Canons Yet he permitts him at the hower of his death to design a Successour upon this condition notwithstanding that such his Successour shall repair to Rome and receive Ordination there and no where else 5. Whereas a certain person of quality had maried his Vncles wife who likewise formerly had been the wife of her cousen german and in his life time was separated from him and had received the Sacred Veyle of Religion and the New husband pretended but falsely that he had a dispensation for this Mariage from the the See Apostolick Pope Zacharias commands Saint Boniface that he should take order to dissolve so abominable a Matrimony telling him withall that he had sent a Commonitory Breif to the same purpose 6. To a certain admonition which Saint Boniface had sent to the Pope desiring him to prohibite certain Superstitions said to be practised at Rome near Saint Peters Church on New-years day or the night before at which time there were publickly 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 leggs ligatures phylacteries and superstitious knotts which also they made to sell to others that they observed auguries incantations c. All which superstitions caused great Scandall among the Germans who thought every thing to be lawfull 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 forbad them as most detestable and pernicious practises commanding Saint Boniface to doe the like 7. Whereas certain Bishops or Preists formerly guilty of adultery and fornication pretended that they had a dispensation from the See Apostolick to exercise their charges notwithstanding the Pope bids Saint Boniface by no means to beleive them but to execute against them the rigour of the Canons 8. To conclude he tells him he had sent other Letters to Carloman desirâ—ng his assistance to him in the execution of these Ordonnances 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 c. S. Boniface his Letter to Câ—thbert Arch bishop of Canterbury taxing the disorders of the English 1. AFter the receit of these Letters the proceedings of S Boniface and his suâ—â—â—a an Bishops are thus described by Cardinall Baronius out of the Authour of Saint Bonifac'es Life At that time sayes 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 publick 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 zeale of his Illustrious Father Vpon which request Caroloman as if he had received a command from heaven used his utmost endeavours to recall to the way of iustice and piety all persons Ecclesiasticks and Secular who had swerved from the duties to which Christian Religion obliged them for this purpose employing both his Kingly authority and the Ecclesiasticall 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 doe here follow 2. In the Name of our Lord Iesus Christ I Caroloman Duke and Prince of the French in the year after our Lords Incarnation seaven hundred forty two on the eleaventh day before the Calends of May have by the Counsell of the Servants of God and of my Nobles in the fear of Christ assembled to a Synod the Bishops which â—â—e in my Kingdom together with their Preists namely Boniface Arch-bishop Burchard Rinfrid Wittan and Willebrord Dadan and Adan with their Preists to the end they may give mee advice how the Law of God and Christian Religion which in our Predecessours days has been much dissipated may be restored and the Christian people hitherto seduced by false Preists may be brought back into the way of salvation Therefore by the counsell of the said Religious Prelats as likewise of my Nobles order has been taken for consecrating Prelats in our Citties over whom wee have constituted Arch-bishop Boniface who is Legat of the See Apostolick Wee 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 wee command that restitution be made of all moneys fraudulently taken from Churches 2. Wee have deprived of all participation of Church-revenews all false Preists Deacons and other Clarks who have been adulters or fornicatours moreover degrading them and constraining them to Pennance 3. Wee have utterly forbidden all the Servants of God Ecclesiasticks to fight or wear arms yea or to be present in our Armies excepting only those who are purposely chosen for the Divine Ministery the Celebrating of Masse or carying Sacred Relicks that is one or two to attend the
was principally interessed in the busines that he willingly made the message unsuccessefull 5. This Second Letter sent by Byrne a Preist and by Fildas and Ceolberth servants to the King is recorded by Baronius and is indeed a Letter well beseeming the piety of this good King In which after the expression of his ioy 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 Predecessour King Offa out of an enmity which he bore to the late Arch-bishop of Canterbury Iambert and to the Kingdom of Kent had divided that Archiepiscopall Province into two Provinces so making a Schism in the Churches of Brittany contrary to the expresse Ordonnance of the most Blessed Father Pope Gregory the Great who had decreed that to the See of Canterbury twelve Episcopall Sees should be subiect Now though he would not condemne 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 iust that that Mother Church in which reposed the Sacred Body of Saint Augustin who brought Christianity into the Kingâ—dom should enioy the honour of Metropolitan he desired his Holines to advise with wise men about this matter and to search the Archives of the See Apostolick where the ancient Ordonnances touching the establishment of the Churches of Brittany were preserved and to give his iudgment and Sentence in the cause accordingly He besought him withall seriously to peruse a Letter sent by the same Messengers from Aethelard Arch-bishop of Canterbury touching severall other causes and necessities of the Churches of Brittaâ—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 markes 6. Now though in this Letter the Names of the Messengers by whom it was sent be expressed Yet certain it is that Aethelard Arch-bishop of Conterbury whose cause was discussed either himself went with them or at least immediatly followed them Saint Alcuin indeed endeavoured to disswade him from that iourney but the good Arch-bishop esteeming it his duty to omitt nothing that might be advantageous for so iust a cause Saint Alcuin in a short Letter sent from his Monastery at Tours wished him a prosperous iurney And moreover knowing that the said Arch-bishop was desirous to salute King Charles by the way he wrote another to the same King whom he calls King David and himself Flaccus Matricularius in which he earnestly recommended to his favourable reception the same Arch-bishop as likewise other persons of quality which it seems attended him to witt Ceilmund who had been a servant to Offa late King of the Mercians and Torchmund a faithfull Officer to Edilred formerly King of the Northumbers a man of approved zeale for the Faith and of stout courage who had valiantly avenged the death of his Master 7. Now what successe this iourney had is thus breifly declared by Mathew 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 Successour to Pope Adrian the Arch-bishop of Canterbury himself undertaking the Charge of generall Embassadour and obtaind of him what he requested 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 Kings piety and the Arch-bishops excellent vertues he signified that after diligent search into the Sacred Roman Archives he found that his Predecessour Saint Gregory had to the Archiepiscopall See of Canterbury and to Saint Augustin Arch-bishop thereof subiected twelve Bishopricks granting to him only the power of Consecrating the said Bishops Therefore by Apostolick authority he decreed a restitution of the same Ordinations Consecrations to Athelard and his Successours A confirmation of which Priviledge he had given to the said Arch-bishop which he required should be observed under the penalty prescribed by the Sacred Canons XVI CHAP. 1.2 c. Pope Leo the third inhumanely tormented by two Assassins who pluckd out his eyes and tongue c. 3 4. His sight and speech miraculously restored 5.6 c. 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 Kings 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 said the Pope we doe find a proâ—estation of your Maiesty that such is your respect to our Apostolick function that if you had been present with mee at Rome you would willingly and affectionatly have layd down your own life for us 2. Now the calamity hapning to the Pope was this Though for his vertues and piety he was by the unanimous consent of the Roman Clergy and people chosen Pope the same day in which his Predecessour dyed yet some there were which bore excessive malice and envy towards him the principall 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 publickly celebrating the great Litany they delivered him to certain troops of soldiers layd in ambush near the Monastery of Saint Steven who barbarously seising on him cast him on the ground and there inhumanly plucked out his eyes cutt 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 it self before the Altar of Saint Steven where they again tore out whatsoever remaind of his eyes and tongue and tearing all his flesh with whipps they left him there wallowing in his own blood But afterwards fearing least some good men should take him from thence they sent some of their party who caried him to the Monastery of Saint Gerasime where they shutt him up in close prison 3. But God who patiently suffred 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 freinds and particularly to Albin his Chamberlain they came by night and by force took him out of the Cloyster and transported him to the Church of Saint Peter where
them therefore to Ecclesiasticall Vnity and charity the Saxon Bishops enioyned S. Aldelm present in the same Synod to write effectually in their names to Geruntius King of the sayd Brittains in Dâ—nmonia or Cornwall and to demonstrate to them their dangerous errours and schism earnestly inviting them to depose their passions and aversenes 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 tenour whereof in English wee will hereto adioyn 3. And whereas from those words of Saint Beda saying that Saint Aldelm wrote against the Brittains because they offended much against Ecclesiasticall Chastity certain of our late more learned Pâ—otestant Writers doe pretend to derive and confirm the lawfullnes of mariage in Bishops and other Ecclesiasticall persons But besides that this collectioÌ„ is disproved by ancient Manuscripts in which wee read not Castitatem but Charitatem the following Epistle it self will be an evident confutation in which not one word can be found which gives any suspicion that the Brittains were guilty of incontinence or impurity but extreme uncharitablenes is imputed to them Which clearly evinces that the printed copies ought to be corrected 4. But before we sett down the said Epistle of Saint Aldelm it will be fitt to premise how in the way as he was going to this Synod he was presented with a Letter from certain Religious Virgins to witt Hilâ—elida whom he stiles the Mistresse of Regular and Monasticall conversation together with Iustina Cuthburga and Osburgi who had some relation of kinred to him also Alfgiaa scholastica Hidburga Berngida Eulalia and Tecla Which Letter he highly commended as arguing not only a great zeale 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 CHAP. 1.2 c. The tenour of Saint Aldelms Letter in the name of the English Saxon Synod to Geruntius King of the Brittains in Cornwall 1. THE Letter of Saint Aldelm reproving the errours of the Brittains now followeth which though it be some what long will deserve a place in our History though it were onely to shew that excepting two or three points of Discipline there was a perfect agreement between the Saxons and Brittains in all things touching the Catholick Faith otherwise the Saxon Bishops would not have railed in case they had erred to rectify their iudgment 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 oâ— hearts is my witnes doe embrace with brotherly charity And likewise to all Gods Preists inhabiting Danmonia or Cornwall I Althelm unworthy Abbot doe 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 wonderfull multitude of Gods Preists came thither being moved thereto out of a solicitude for the good of the Churches and care of the peoples salvation to the end that advising in common about the Ecclesiasticall Canons and Ordinances of the Fathers they should through Christs assistance be putt in practise 4 After these things were duly perform'd the whole Assembly uâ—animously imposed upon mee 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 carefull not to break the Vnity of the Catholick Church nor admitt opinions not suiting with the Christian Faith since so doing you would deprive your selves of future rewards in heaveÌ„ For what proffit can any one receive from good works done out of the Catholick Church although a man should be never so strict in Regular Observances or retire himself into a desart to practise an Anachoreticall life of Contemplation 5. Now that you may better understand for what especiall causes this Letter is directed to you I will here breifly discover them to you Wee have heard and by severall relations been assured that your Preists doe very much swerve from the Rule of Catholick Faith enioynd in the Scriptures and that by their quarrells and verball coÌ„tentions there is arisen in the Church of Christ a greivous Schism scandal whereas the Psalmist saith Great peace is to those who love thy name and among them there is no scandall For the Peace of Religion is preserved by a charitable concord of mens minds as on the other side contention violates Charity Hence the same Psalmist exhorts all those who embrace the true Faith to a fraternall 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 For Hereticks and Schismaticks being estranged from the Communion of the Church and by contending about severall new opinions encreasing in their nuÌ„bers doe like unproffitable tares sown in a rich soyle corrupt and defile our Lords harvest But the Apostles truÌ„pet doth represse this shamefull humour of contention saying If any one will be contentious we have no such custom nor the Church of God which is without spott or wrinckle For that peace is the Mother of Catholicks is declared by the Evangelicall Oracles Blessed are the peaceable for they shal 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 Angelicall Quire melodiously sung 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 Preists and other Ecclesiasticks who contrary to the teaching of the Church doe obstinatly refuse to admitt the Tonsure of S. Peter Prince of the Apostles and doe pertinaciously defend themselves with this excuse that they doe imitate the Tonsure of their Predecessours whom with pompous phrases they exalt as men eminently illustrated with Divine Grace Whereas if we presse them to tell us who was the first Authour of this their rasure and Tonsure either out of ignorance of the Truth or dissembling a lye they have not a word to say But wee and many others with us can assure them that Simon the Inventour of Magicall arts was the Authour of this Tonsure The fraudulent and diabolicall skill of Necromancy contrived by whom against S. Peter is testified by the ancient Book called The Combat of the