Tine and Teise 10. It was no doubt not so much by perswasion of our Writers as by evidence of wonderfull Miracles wrought by the intercession of this illustrious Saint that our Kings honoured his Monument with such extraordinary Priviledges Such esteem our greatest among the Saxon and Danish Princes before the times of the Normans had of Saint Cuthbert And particularly of the last of these King Canutus it is related that going in devotion to visitt his body he approached his monument with bare feet a signe of his excellency and incorruption of his Body 11. Four hundred and eighteen years after his death his Sacred Body was again raised out of his Monument and shewed openly to all who had a mind to see it at which time it was found still uncorrupted This Translation was made by Radulph afterward Arch-bishop of Canterbury saith William of Malmsbury And four hundred twenty-three years after that when by command of King Henry the eight the Sâ—rines of all our Saints through England were broken and robbed his body was again found entire onely a small part of the extremity of his nose was wanting and on his finger was found a gold ring in which a Saphire was enchased which Harpsfeild boasts that he had seen and touched and the late learned Bishop of Chalcedon with greater reason gloried in the possession of it having received it in gift from the late Lord Antony Viscount Montagu who had it from Robert Hare a Noble Catholick Gentleman and he from Thomas Watson Bishop of Lincoln who in Queen Elizabeths time suffred much for the Catholick Faith 12. So unquestionably illustrious was his Sanctity that even Protestant Writers deny him not their testimony B. Godwin affirms that he discharged the Episcopall Office committed to him with great praise of Sanctity and industry And if any one be desirous to read the miracles performed by him he may find them at the end of the fourth Book of Saint Beda's Ecclesiasticall History He addes That he was a diligent preacher of Gods word And Foxe in his Acts writes thus Cuthbert Iaruman Cedda and Wilfrid lived in the same age all whom I esteem to have been Bishops of holy Conversation Aâ— touching their miracles since they are not written in the Gospell or Creed but in certain ancient Chronicles of that age they are no part of my Faith But as for their lives this I read and beleive that the Brittish and English Clergy of that time had no worldly designs but gave themselves wholly to preaching and teaching the word of our Saviour and in their lives and actions they performed what they taught so giving good examples to others c. 13. Both the Scotts and Irish would arroâ—gate him to their own countreys The Scotts because he was in his childhood bred at Mailros a place now belonging to Scotland But they forget that in this age the Province of Laudon in which Mailros is seated was under the dominion of the English and was afterward in the year of Grece nine hundred seaventy five given to Kened King of the Scotts by Edgar King of England as Mathew of Westminster witnesses 14. As for the Irish some of their writers affirm that Saint Cuthbert was born in Ireland of a certain Kings daughter defloured by force and left in England at Mailros whilst his Mother performed a pilgrimage to Rome But Saint Beda a witnes beyond all exception in the beginning of his Poëm of Saint Cuthberts life expressly sayes that he was born in Brittany and likewise affirms that he oft visitted a devout woman in England who had nourished him in the very beginning of his childhood whom therefore he oft called Mother And moreover that being a child he had the care of guarding Cattell committed to him And being come to mans age he entred the Monastery of Mailros Yea his Name alone compounded of English-Saxon words Cuth that is knowledge and Bert or bright manifestly declares his Originall to have been English 15 The Anniversary celebration of his Memory is in our English Martyrologe assign'd to the twentieth day of March And with him is ioynd S. Herebert the holy Hermite before mentioned who in the same day moment in which S. Cuthbert dyed in the Isle of Farne departed likewise this life in an Island seated in a very great lake in Cumberland out of which first issues the River Derwent Which was obtained by the merits and prayers of S. Cuthbert X. CHAP. i. 2 c. Saint Theodore repents his persecuting Saint Wilfrid and is reconciled to him recommending him to the Kings of the Mercians and Northumbers By whom he is restored to his rights 1. THE same year in which by the death of S. Cuthbert the Northern Provinces were deprived of so eminent a Light a compensation was made by the return of Saint Wilfrid from his long but not unproffitable five years exile For Saint Theodore Archbishop of Canterbury who had so earnestly opposed him was at last a little before his death mollified by the good Bishops patience and struck with admiration of his Sanctity and successfull labours in the Conversion of so many nations from Idolatry to the obedience of Christ. Insomuch as he was desirous instead of restoring him to his Northern Province to make him his Successour in the See of Canterbury Almighty God likewise touched the heart of Alfrid King of the Northumbers to desire and endeavour to procure the Holy Bishops return This together with the circumstance of time is thus breifly related by Saint Beda Wilfrid saith he in the second year of the raign of Alfria who succeeded Egfrid by the invitation of the said King received again his See and Bishoprick In the quiet possession whereof he remained the space of five years after which by a New tempest he was driven out of the haven as in due place shall be declared 2. As touching Saint Theodores repentance and reconciliation with Saint Wilfrid the particular circumstances thereof are thus sett down by William of Malmsbury At this time Egfrid King of the Northumbers had been slain in his warr against the Picts and Theodore Arch-bishop of Canterbury declined toward his end when being wounded in conscience for his injustice committed against Saint Wilfrid he summoned him and Bishop Erconwald to meet him at London There being mett together he confessed to them all his sins acknowledging withall that the thing which caused in his mind the sharpest remorse was his injustice against the said Holy Bishop in that he had partly by open endeavours procured or by secret connivance permitted him to be despoyled of his Bishoprick against the Ecclesiasticall Canons And because said he I am by a warning from heaven and my frequent infirmities admonished that my death will not be delayd beyond the next year I beseech you O holy Bishop Wilfrid mildly to forgive mee my fault and moreover to take upon you the charge of my
from whence Capgrave hath extracted the following Narration 2. In the primitive times of Christianity the Apostles Doctrin being dispers'd through all the regions of the world Brittany was likewise converted from Paganism to Christianity and of that Nation many beleiving in our Lord and in their lives conforming themselves to the Apostles precepts shined gloriously by many miracles Of which number we are confidently assured that Blessed Melorus was He was descended from a Noble family of the Brittains for his Father call'd Melianus enjoyd the Dukedom of Cornwall In the seaventh year of whose Rule an Assembly of the nobility being mets to consult about the generall affairs of the Province Rinaldus brother to the Duke coming with force upon him slew him and invaded the Dukedom 3. Now Melianus had then a young Son a child of seaven years old named Melorus Him also after his Fathers death his Tyrannous Vncle sought to kill fearing least being come to mans estate he should deprive him of the Principality With this deliberation he brought the child with him into Cornwall Where at the same time was assembled a Synod of Bishops Who all interceded for the life of the child so that the Tyrant contented himself with cutting off his right hand and left foot in place whereof there was framed for the child a hand of silver and a foot of brasse After this Melorus was educated in a certain Monastery of Cornwall till he was fourteen years old spending his time in the reading Holy Scripture every day growing in innocence vertue and piety 4. But then Rinoldus by many gifts and promises of large possessions tempted and obtain'd from Cerialtanus to whose care the child was committed an assurance of his death Which he impiously accomplished by cutting off his head which he sent to Rinoldus challenging his promis'd reward The person employ'd for carrying the Martyrs head was a Son of Cerialtanus who by a just iudgment of God fell from the Castle wall with the head in his hands and broke his neck 5. After this the Holy childs Nurse came to the house where the Body lay and there she saw a Vision of Heavenly Angells and lights gloriously shining And having buried the Body in a decent place the day following they saw it laid above ground Three severall times they buried it and still the same accident arrived By common advice therefore they laid the Sacred Body upon a Cart to which were tyed two young Bulls never used to the Yoke These they permitted to goe at liberty without any leader whither Gods Providence should direct them The Bulls then on a sudden becoming tame caried it to a certain place where being arrived they stood still But the company attending the Cart not liking the place which they thought unfitt for his buriall employ'd their hands arms and shoulders against the wheeles to force them to roule forward But they found the Cart by divine vertue so fixed that by no strength or art it could be moved After diverse attempts made to no purpose at last giving thanks to God they buried the Sacred Body with great solemnity in the same place There many devout people repairing and imploring the Martyrs help and intercession in their afflictions and infirmities frequently with ioy obtain'd their desired remedy 6. The Head of the Martyr was caried to the Tyrant Rinoldus which he having touch'd died miserably three days after After whose death the Bishops and Clergy caried the Head and buried it together with his Body Severall dayes after this certain Preachers not of Brittish blood took the Coffer wherin the Sacred Relicks repos'd which they caried in Procession through many places and at last according as they were enjoyn'd they arriv'd at Ambrisburg where they layd the Holy Relicks upon an Altar Thus find we related the Gests of S. Melorus in Capgrave 7. Now Ambrisburg is a well known town among the Belgae in Wiltshire in the Territory of Winchester so call'd from Ambrose the Son of Constantinus the late mention'd Vsurper of the Empire concerning whom we shall hereafter treat M Camden adds out of an ancient Book called Eulogium that there was erected a Monastery of three hundred Monks which afterward was pillaged by a certain barbarous Tyrant call'd Gurmundus Moreover that at Ambrisburg S. Melorus and his Sacred Relicks were in a speciall manner venerated Bishop Vsher affirms saying The solemnity of the celebrating the Relicks of S. Melorus by the inhabitants of Ambrisburg obscured in time the memory of Ambrius or Ambrosius XXVII CHAP. 1. Victorinus Governour in Brittany recalled 2.3 c. Brittany poyson'd with Pelagianism by Agricola a Bishop 4. Severall Arch-Bishops of London 1. AFter Constantins death severall other Tyrants arose in France as Maximus Iovinus and Sebastian but by the courage of Constantius they were quickly subdued As for Brittany it again return'd to the Obedience of the Roman Empire Constantius therefore sent Victorinus Governour thither a man gratefull to the Brittains and formidable to the Picts and Scotts whose violences he easily repress'd as the Poet Rutilius testifies But being too soon recall'd by Honorius and the Roman Legion with him the Brittains in a short time became miserably and iâ—remediably expos'd to their barbarous cruelties 2. Pope Innocentius dying after he had the space of fifteen years governed the Roman Church Zosimus succeeded him who with the like care endeavoured to preserve the Church from the infection of Pelagianism In whose place after two years was chosen Pope Bonifacius who saith Prosper made use not only of Apostolick but also Imperiall Edicts against the same Enemies of Divine Grace 3. In his time this Island of Brittany became poyson'd with their presumptuous Doctrines The unhappy instrument of which calamity was one Agricola the Son of a Bishop call'd Severianus Bale is mistaken when he affirms this Agricola to have been a Brittain a Monk of Bangor and companion of Pelagius for he was by Nation a Gaul And the same Authour with the like Errour confounds Agricola with Leporius who infected Gaule with the same Heresy But afterward going into Africa was there rectified in his iudgment by S. Augustin 4. In Brittany there were at this time severall Bishops full of piety and learning who oppos'd themselves against this Heresy Among whom the most celebrated was Fastidius Priscus Archbishop of London highly commended by Gennadius and Trithemius as a man skillfull in Holy Scripture and a Zealous Preacher of Divine Truth moreover illustrious in holy conversation and famous for his sharpnes of iudgment and elocution Bale adds that he left behind him a Book entitled Pious Admonitions which probably contain'd an Antidot against the contagion of that Heresy It is uncertain what year he dyed and consequently when it was that Voadinus succeeded him in that Bishoprick XXVIII CHAP. 1.2 c. The Brittains begg help of the Romans a Legion is sent and call'd back
may we not suppose that a place in the outward limits of Worcestershire calld Ausric contractedly from Austinsric may not have that appellation from S. Augustin and this Synod There is another village likewise in the confines of Warwickshire calld Haustake which has some resemblance to the name in S. Beda And each of these lay commodiously enough for the meeting of the Brittains For Speed's opinon that this Synod was held in Hampshire wants probability both because that disagrees from the limits of the place describ'd by S. Beda and that province was not at all opportune for the Brittains 7. Next touching the persons meeting in this Synod our Ecclesiasticall Writers speak very indistinctly Sir H. Spelman affirms that wee may truly call this Synod Panbritannicam an Vniversall Synod of the whole Isle of Brittany since therin were assembled not only the Saxons under Augustin and his Roman companions but a multitude of Brittains likewise there were moreover some Scotts and Picts quarelling about Easter The names of those who mett at the first Session are unknown David Powel writes thus To this Synod were calld seaven Bishops of the Brittains For in those dayes that number of principall Churches after the Asiatick manner had their Ordinations under the Metropolitan of Menevia or Saint Davids Thus he from the Apostat Bale but most unskillfully 8. For neither can it be shewd that in Asia every Metropolitan had under him the determinat number of seaven Suffragans On the contrary it appears from the Synod of Ephesus that the Metropolitan of Pamphilia a Province of Asia by ancient custom had under him only two Bishops which custom was ratified by that Synod Neither is there any shew of probability that the Brittains in their Ordinations and Rites followd the Asiatick customs On the contrary we have demonstrated before that Saint David Saint Kentigern and other Holy Bishops in Brittany receiv'd their exemplar and Rule from the See Apastolick And particularly S. Kentigern at his death gave and left to his Disciples forcible precepts concerning the observation of the duties of holy Religion c. and a firm unshaken adherence to the Decrees of the Ancient Fathers and Instituts of the Holy Roman Church 9. Therfore it we consult Saint Beda and Henry of Huntingdom who writes conformably to him we shall find that in this Synod there were two Sessions and that to the first there came with Saint Augustin onely Mellitus and Iustus who were then probably designed but not yet consecrated Bishops And of the Brittains neither is the number of them defind nor the name of one of them recorded At the Second Session indeed Giraldus Camâ—â—ensis acknowledges the presence of seaven Brittish Bishops but seeks not out of Asia a reason of that Number for he writes thus The reason why at that time there were seaven Bishops in Brittany wheras at this day there are only four may be because in those dayes there were more Cathedrall Churches in Wales then now and perhaps Wales it self was further extended then at this day XVIII CHAP. 1 The Gests of that Synod 2.3 c. Calumnies of Protestant Writers against S. Augustin for pride and Ambition disprov'd 6.7 c. Saint Beda's true Narration of the Gests of the Synod And Saint Augustins doctrine confirmed by a Miracle 10.11 Wherein consisted the Errour of the Brittains about the Paschall Solemnity 1. ENough hath been sayd concerning circumstantiall matters of place and persons regarding this Synod in neither of which we can find any full satisfaction That which most imports us to know is the busines it self for which the Synod was assembled Which if we consult our ancient Historians will appear manifestly enough Wheras some Modern Writers since the Change of Religion incited by passion doe from their own invention and without any testimony of Antiquity tell us of ambitious designs of S. Augustin to establish his Tyranny over both the Saxons and Brittains and to introduce Roman ceremonies and superstitions unknown to the Brittains and prudently reiected by them 2. Thus writes David Powel Augustin saith he celebrated a Synod with this design to subdue to himself the Clergy of all Brittany and render them obsequious to the Roman Church Thus likewise the Centuriators of Magdeburg Augustin a Roman a Benedictin Monk was in the year 582. sent by Pope Gregory into England to gain it to the Roman Bishop and to subdue it to his gainfull and Superstitious Iurisdiction c. And again The same Augustin Bishop of the Angli mett in a Synod with the Bishops of the Brittains and Scotts and required of them to submitt themselves to him and to undergoe the common labour of preaching the Gospell to the Saxons They adde further He in a Synod obtruded on the Brittish Churches the Roman Rites and customs to wit Altars Vestments Images Masses Chalices Crosses Candlesticks Incense Banners Sacred Vessels Holy Water Books of Roman Ceremonies Oblations Processions Pomps Tithes and such like things hitherto unknown to the Brittains who were content with the Asiatick and Greek Ceremonies He requir'd moreover that they should celebrate Easter at the same time with him administer Baptism with the Roman Rites preach the Gospel to the Saxons together with him and acknowledge him for their Arch-bishop As if these Ceremonies and solemnities in Administring the Sacraments were unknown either to the Grecian or Brittish Churches When as S. Chrysostom severall ages before this time who was an Asiatick Preist and Grecian Bishop testifies of the ancestours of these Brittains that they had experience of the power of the Gospel For Churches were founded among them and Altars erected c. And hundreds of Examples have already been related in this History of the like 3. Such Impudent calumnies may be expected from Writers who had no other designs in their labours But they are not not pardonable in Sir H. Spelman a man versed in antiquity and who ordinarily is ingenuous in his Writings yet he likewise imputes to S. Augustin a design of subduing the Brittish Churches For the first thing demanded by Augustin in this Synod saith he was Obedience to the Roman Church And to that purpose he annexes to the sayd Synod a Writing translated out of Welsh and compiled by an unknown Authour in an unknown age as himself confesses but suppos'd to be the Answer of an Abbot of Bangor to Saint Augustin wherin he tells him Other obedience besides that of Charity I doe not acknowledge due to the man whom you call Pope c. Besides this We are already under the government of the Bishop of Caer-leon upon Vsk who under God is to have inspection over us to make us observe the spirituall rule and way 4. This New found Schedule though by him earnestly endeavourd to be iustified has been by many Catholick Writers sufficiently disprov'd and there needs no more to make it appear a Forgery then that passage wherin the
gathered a numerous Congregation of Disciples into whose minds they instilled the waters of saving knowledge Yea moreover they mingled with the Instructions of Christian Doctrin out of Holy Scriptures other Documents likewise of Poetry Astronomy and Ecclesiasticall Computation In proof whereof there remained alive to these times severall of then Disciples who understood the Latin and Greek Tongues as perfectly as their Native language Thus writes S. Beda 2. And forasmuch as concerns the Greek tongue the said Arch-bishop saith B. Godwin erected a Schoole for the teaching of it in a village which from thence was called Greeklade but now corruptly Cricklade The teachers whereof afterward repairing to Oxford about twenty miles distant from thence are supposed to have thereby layed the foundations of that most famous Vniversity Notwithstanding Brian Twine the Antiquary of the said Vniversity will not allow this to have been the prime Originall thereof but earnestly contends that it was a long time before in the times of the Brittains founded by certain Grecian Doctours 3. The said B. Godwin addes that the Arch-bishop and Abbott brought with them from Rome a plentifull store of most choice Books both Greek and Latin and among the rest a Homer so accuratly written in such beautifull letters that it is scarce credible that at this day there should be extant any one Copy even among the most exquisite Prints either more fair or more perfectly correct then it 4. So great indeed was the benefitt which this Nation received from the diligence zeale and liberality of these two eminent persons that Saint Beda with iust reason affirmed That there had never been more happy times since the Saxons and English first entred this Island Such valiant and withall Christianly pious Kings governed here that they were a terrour to all barbarous Nations Likewise generally their Subjects desires were caried to heavenly and eternall ioyes at this time more effectually preached unto them then any time before And who soever were willing to be instructed in Sacred learning had Maisters ready the teach them Moreover they begun now through all to Churches of the English to learn the Roman manner of singing in the Church which before was only practised in Kent And the first Master of Ecclesiasticall Musick in the Kingdom of the Northumbers except Iacob heretofore mentioned was Eddi sirnamed Steven who was invited thither out of Kent by the most Venerable Prelat Wilfrid who was the first Bishop of the English Nation which taught the Saxon Churches the Catholick manner of living VIII CHAP. 1.2 Saint Theodore visites all Provinces 3.4 c. He ends the Controversy about the Bishoprick of York between S. Wilfrid and Saint Ceadda to the advantage of S. Wilfrid 6. c. S. Ceadda made Bishop of the Mercians at Lichfeild 1. WHereas S. Beda as hath been declared testifies that the Holy Arch-bishop Theodore made a progresse through all the Provinces of Brittany to reform abuses determine Controversies and settle Order and Vniformity every where in as much as an Vniversall Iurisdiction was committed to him by the Pope We will here mention some particular Gests of his especially recorded in our ancient Monuments 2. In the first place then saith S. Beda the Arch-bishop Theodore coming to the Citty of Rhofi Rochester which See since the death of the Bishop Damian remaind Vacant he there ordaind a man more versed in Ecclesiasticall matters and content with the former simplicity of living then exercised in secular businesses His name was Puâ—ta He was most eminently skilld in the Roman manner of Singing in the Church which he had learnt from the Disciples of Pope Gregory 3. From thence he went Northward and in the Kingdom of the Northumbers concluded a long debate touching the Bishoprick of York to which there were two pretenders both venerable and Holy Bishops S. Wilfrid and S. Ceadda S. Wilfrid had been first Elected thereto and was sent by Alâ—frid King of the Deiri or Yorkshire into France to be consecrated by Agilbert Bishop of Paris But his Father King Oswi upon what Motive is not declared appointed Saint Ceadda then an Abbot among the Northumbers to be Bishop of York to which he was consecrated by the impious and Sacrilegious Wina formerly Bishop of Winchester and then of London This controversy the Arch-bishop Theodore determined to the advantage of S. Wilfrid who returned into Brittany a little before his arrivall and in Kent saith Saint Beda ordained Preists and Deacons untill the Arch bishop Theodore came to his See 4. In this Controversy the Sanctity of Saint Ceadda did eminently shine forth who readily and humbly obeyed the Arch-bishops sentence and willingly rendred both his See and Episcopall dignity to S. Wilfrid This is thus related by the same S. Beda When the Arch-bishop saith he charged S. Ceadda that he had not been duly consecrated Bishop he with an humble voyce answered If you are sure that I have not entred into this Bishoprick aright I willingly depart from the Office for truly I never judged my self worthy of it but it was simply out of Obedience that I though unworthy thereof undertook it being thereto commanded The Arch-bishop hearing the humility of his answer said that it was not requisite he should quitt the Episcopall dignity and therefore he again perfected his Consecration after the Catholick manner Now what Errour had been committed in his former Consecration is not declared by any of our Writers For though his Ordainer Wina were indeed an unwortly Bishop impious and Sacrilegious and though he had been consecrated to a Church not vacant this might be a sufficient cause to oblige him to relinquish that See but neither of these could invalidate his Consecration 5. Now it hapned at the same time very commodiously that Iarumanâ—us Bishop of the Mercians dying King Wulfere requested the Archbishop to appoint a Bishop over his Province The Arch-bishop would not ordain there a New Bishop but desired King Oswi that Ceadda might be given them for their Bishop who at that time lived quietly in his Monastery at Lestinghe Thus S. Ceadda undertook the Bishoprick of the Nation of the Mercians and likewise of the Lindesfari which he according to the examples of the ancient Fathers administred with great diligence and perfection of life Thus writes the same Saint Beda From whose words misunderstood Iohn Stow erroneously collects that S. Ceadda was Bishop both of the Mercians and of Lindesfarn also whereas the Lindesfari in that passage are the inhabitants of Lincolnshire among whom not long before the Christian Faith having been spread they had a Bishop of their own seated at Sidnacester an ancient Citty whereof at this day no traces remain 6. S. Ceadda now a second time Bishop did not for all that relinquish his Monasticall manner of living but according to the ancient custome joynd it with the Episcopall And for that purpose saith S. Beda King Wulfere gave unto him a
did not enter into that See till the year of Grace seaven hundred thirty five And indeed that seems to have been one of the last things he ever wrote for in it he complains of his age and sicknes Neither would it have been very seemly for a simple Monk to write instructions of that Nature to an eminent Father of the Church but that the advantage authority of age might iustify it 17. Many Books he has written of great curiosity and subtilty but his cheif delight was to meditate and interpret Holy Scriptures which he did with so unwearied a diligence that he allowed no time oâ— leasure for the Devill or the flesh to tempt him And particularly concerning his Expositions of Scripture he says That if they brought no other proffit to the Readers at least they were beneficiall to himself in this that whilst he employed his whole studies on them he avoyded all vain thoughts of wordly things 18. A principall encourager and inciter of him to proceed in such expositions was the Reverend and Holy Bishop Acca the successour of S. Wilfrid in the Episcopall See of â—â—gustald as William of Malmsbury testifies There is still extant a Letter of Acca to him in which he exhorts him to explain the Gospell of S. Luke with a iust Commentary after he had finished that upon the Acts of the Apostles Many others had desired the same thing from him but he deferred or rather excused the labour partly for the difficulty and likewise because S. Ambrose had left a sufficient explanation of the Gospell But these reasons not satisfying the Holy Bishop Acca who told him that the commentary of S. Ambrose it self needed an Interpretation Hereupon S. Beda delayd no longer but in an Answer testifyed his Obedience Which Letter also he prefixed to the same Commentary 19. Such his Expositions of Holy Scriptures were even in his own age of so reverend esteem that by an Ordonnance of an English Synod they were received into the Ecclesiasticall Office and at this day by the consent of the Vniversall Church many Lessons on severall occasions are publickly read in the Church-Service out of his Homilies 20. It is not unexpedient to treat so particularly concerning S. Beda's study meditation and explanation of Holy Scripture to stop the mouths of Modern Sectaries who vainly impute the pretended Errours and Superstitions of Catholicks to their ignorance in Scripture Whereas we see a holy mortified disinteressed person who spent his whole life in prayer and Meditation on Scripture and yet confidently taught those Doctrins and Practises which such men will needs call Superstitions Errours 21. I will conclude this Discourse of this Holy Doctours Life with those words which he is sayd a little before his death to have spoken to his Disciples If by my labours and study I have in any measure proffited you or the Church of God render mee I beseech you this requitall to be mindfull of mee after my death there where Christ our Lord is every day both the Preist and Sacrifice of Propitiation XXV CHAP. 1.2 c. The order and circumstances of the happy Death of S. Beda 1. AS touching S. Beda's happy departure out of this Life to God there is still exitant an Epistle written by one of his Disciples whose name I suppose was Cuthbert afterwards Abbot of his Monastery It is written with great sincerity neither is it obnoxious â—o any suspicion of being supposititious We find it annexed to the end of his Works and well deserves a place in this History The person to whom it was directed is not known and the Writers name onely guessed at But the tenour of it is as follows 2. The small Gift you were pleased to send mee I gratefully received and your devout Letter I read with much consolation especially finding in it that your Community does carefully celebrate Masses and Prayers for our Beloved Master and Father in God Beda Therefore being moved rather by my affection to him then any opinion of mine own ability I will most willingly acquaint you in a short discourse with the order and circumstances of his happy departure out of this world since I perceive that you desire and have requested to be informed of it 3. His last sicknes began about a forthnight before Easter and continued till the Feast of our Lords Ascention The thing which most troubled him in it was shortnes of breath other pain he had little or none During all which time he ceased not day and night to give thanks to God All this hindred him not to continue his Lessons to his Disciples at the Ordinary howers and except that short time all the rest of the day he spent in singing of Psalms with great chearfullnes of mind The whole night likewise except when sleep which was very short interrupted him he spent in Prayer and giving of thanks to God I sincerely professe I never saw nor heard of any man who so incessantly employed his time in praising God A most blessed man certainly he was He would sometimes repeat also that sencence of S. Paul It is a fearfull thing to fall into the hands of God and other like passages of Holy Scripture to admonish us by meditating on our last hour to awake from spirituall sleep and negligence Again at other times he would sing certain Antiphones for both our and his own consolation Particularly in repeating one which begins thus O King of glory Lord of all power when he came to those words Leave us not orphans he broke forth into excessive weeping But he would again resume it and such was his employment all the day As for us his Disciples who attended him we could not abstain from weeping Some times wee would read and presently burst forth into tears and sometimes we would read and weep together 4. In such an exercise mixt with greif and ioy we passed the dayes of Lent till the aforesaid Feast And he would oftimes reioyce and give God thanks for his sicknes frequently saying God corrects every child whom he receives sometimes also he would repeat that speech of S. Ambrose I have not so lived among you as that I need to be ashamed neither doe I fear to dye because I have a mercifull Lord. 5. In those dayes moreover besides our dayly Lessons he accomplished two Works which deserves to be remembred for the strangenes the one was the Translation of S. Iohns Gospell into the English tongue for the Churches proffit till he came to those words in the sixth Chapter but What are these five loaves and two fishes among so many The other was a Collection of memorable passages out of S. Isidores works 6 But when the Tewsday before our Lords Ascension was come his sicknes became much more violent and breathing more difficult and besides that a swelling began to arise in his feet Yet all that day he taught and dictated to us very chearfully and he would now and then say
the Consummation of the saints A Church into which all nations should flow A Church or citty built upon a hill so that it cannot be hidden and which is alwayes at unity in it selfe a Church unto which Kings shall be Nursing-fathers and Queenes nursing-Mothers Lastly a Church in which Christs people should doe the miracles which he did and greater yet then they were which last Character is referred to the whole body of the Church in whom this vertue doth shine for ever as is observed in the margin of the English Bible 12. This being so let those defamers of Gods Church be demanded Where is the Church that is promised and thus described to be found We can shew them such an one not one of these marks wanting to it but let them shew the like to us They abhorre all supposition that the Catholick Church staind as they accuse her with horrible superstitions and Idolatries should be it for what would they then be Where then would they have us to looke for it Trâ—ly if they be our directours we may looke long enough to little purpose We may search all corners with candles and torches and all in vain And this our adversaries acknowledge For not any one of them pretends to shew a Church distinct from the Catholick and qualified as the ancient Prophecies require On the contrarie they content themselves with the fancie of a Church invisible and hidden in some unknown desart presently after the Apostles times during the whole space contained in this history so that no wonder if they can give no account of it which is to say in plain language Christ could not or would not and certainly did not make good the many promises of his Father 13. O the miserably sandy and miry foundation on which these men doe build all their pretentions of belonging to Christ and expectation of eternall happinesse from him since it relies upon this blasphemous supposition That all the Saints acknowledged hitherto by Gods Church and iustified to be such by innumerable stupendious miracles all the famous Doctours and Converters of Nations all the Glorious Martyrs all the immaculate Virgins and in a word all those who have and doe acknowledge themselves members of this one Catholick Church have been estranged from Christ excluded from that happinesse by criminall Anti-christian superstitions and Idolatries 14. Now I must confesse that this way of arguing does take its force from another supposition which whether it be made good or no the prudent Readers eyes may iudge which is this That by the following History is evinced that the present Catholick Church teaches the very same doctrines which from the infancy of Christianity were taught and received in our Nation The truth of which Assertion I doe not wel know or imagin by what course or methode it can rationally be expugned or considerably weakned and much lesse can I conceive how upon supposition that it is true it can be sleighted by any 15. Yet I assure my selfe this book will fall into the hands of some who without examining particulars will think with one puff of their breath to blow down the whole fabrick of this by professing confidently That they have no obligation at all to beleive one word written in it being withall certain that all is false whatsoever it is which may be pretended advantageous to Catholicks The Scripture the Scripture and nothing but the Scripture can challenge beleife from them as for all other writers and especially such as these out of whom this history was collected who were generally Monks or little better Iohn Fox has taught to make their stories no part of their Creed 16. But as for these men they seem not unlike an honest Northern tenant of the late Earle of Cumberland very zealous for the honour of his Lords family who when another his companion had in discourse imputed treason to some of the said Lords Ancestours replyed I am sure that is false for I have read all the Bookes of histories both in the old and new Testament and I defie any man to shew me that ever any Clifford has been a Traytour 17. Others there will be who will read this History with very great indifference whether the things related be true or not yea and whether the inference even now drawn from thence be valid or not A preassumed assurance as they conceive that the now Catholick Church is such an Anti-christian Congregation as they read described in the Apocalypse fortifies their stomack to swallow down and digest any consequences whatsoever though Christianity it selfe should be endangered by them 18. To such Readers as these I have nothing more to say but that I am sorry since they want the skill of Iudging like rational creatures that they have the misfortune not to want the facultie of reading or at least that it is not in my power to prevent their unproffitable expenses of money and time upon such a book as this 19. But as touching more sober Protestant readers who notwithstanding out of a preiudice against Catholick Doctrines and some times out of a feare of the worldly incommodities of being convinced by writings which assert them are ordinarily too negligent in examining the weight of Testimonies produced in thâ—râ— behalfe In case this Historie fall in to the hands of such the Authour having first besought almighty God to give them a more perfect discernment between temporall and spirituall things desires them seriously to consider in generall the degrees of credibility which occurr in Histories and Records and how far they doe respectively require our assent to them as a dutie of obligation 20. God our heavenly creatour as he has given us an internall light of reason to iudge of the nature of objects occurring to our senses by a frequent Experience of effects flowing from them So for asmuch as concernes other obiects which can come no other way to our knowledge but by the testimonie of men such as are actions or events which have hapened before our dayes the same God who is pure reason it selfe has instituted another light or guide which is authority to direct our reason in iudging of them that is in affording our assent proportionably to the merit and weight of such authority Therefore obstinately to refuse our assent to the testimony of witnesses who can be iustified to have been persons of learning Iudgment diligence fidelity and pietie and especially in matters the truth of which it highly concernes us to know is to oppose ones selfe to the most wise ordonnance of God and not onely to renounce our reason but the most necessary care of eternitie Vpon which ground S. Augustin sayes it is some unhappines to be mis-lead by authority but it is a far greater unhappines not to be moved by it The reason is because the former onely argues the imbecillity of human reason but the latter an absolute contradiction to it as if our soules were fit to iudge of nothing
but the present obiects of sense as beasts doe Therefore Calvin himselfe affirmes that to deny our assent to witnesses many in number and of authentick credit is an act not of diffidence but of depraved furious obstinacy Which Censure is most Iust since thereby all use of humane conversation is destroyed For all publicke iudgments tenures of land rights of priviledges c. depend on the testimonie of records and witnesses 21. Now for application of this to the subiect in hand which is the credibility of the principal Writers from whom this historie has been collected how exempted they are from the least suspicion of a will or intention to deceive posterity how Iudicious they were and consequently not much obnoxious to be deluded by others how diligent they were in searching authenthick reports for matters past and the testimony of the most pious and grave persons for actions or events which themselves saw not It will not be necessarie by a particular enumeration of proofs to weary my Readers who if they please may for satisfaction herein consult the preface to the Flores Historiarum written by the late most venerable and learned Bishop of Chalcedon who has there made a Collection of the Elâ—gies and honourable Characters given by the most learned amongst Protestants writers to our ancient Catholicke Historians S. Aldelm S. Beda S. Alcuin Ethelwerd Florentius Bravonius William of Malmbury Mathews of Westminster Henry of Huntingdon Hoveâ—en Marianus Scotus Ingulfus Osbern the Monk c. and to these we may adioyn testimonies yet more unquestionable from letters of Popes Princes and Prelats authentick Records of Churches and Monasteries Charters of Kings Acts and Decrees of Councils all these still extant unquestionably legitimate and evidently confirming the Catholick Religion now professed To derogate therefore from all these and at the same time not to doubt of the fidelity of Polybius Livy Tacitus Dio c. pagan Historians cannot be an act of reason but onely willfull passion 22. When therefore for example we shall read that before the coming of the Saxons a holy Bishop of the Picts S. Kentigern having a scruple of some irregularitie in his Ordination to quiet his conscience had recourse not to any Metropolitan his neighbour in Brittany or France but the Pope onely who alone could dispense in the Common Law of the Church and to his disposal submitted his miter had all defects supplied and acquiesced in his iudgment Again when we shall reade both in the Records of the Brittish and Saxon Churches that no Metropolitan durst presume to exercise his spiritual iurisdiction till enabled there to by a Pall received from the Pope that Popes have threatned excommunication against Saxon Kings and Prelats for disorders in Ecclesiasticall discipline for not supplying Episcopall Sees too long vacant c. that they have sent Legats into England with authority acknowledged and submitted to to call Synods to visit and reforme abuses c. that they have required an account of the Faith of our Bishops accepted and iudged appeales of Bishops oppressed not any one English Prince or Bishop protesting against such authority That they have communicated pro tempore a iurisdiction to one Metropolitan to visit and reforme the Province of another not subiect to him not to insist upon priviledges and exempâ—ions conferred by Popes on Churches and Monasteries c. I say when any one shall have read all this and more yet shall continue to denie that Popes have anciently exercised any spirituall Iurisdiction in our Island or shall pretend that Brittany was of it selfe a kind of Patriarchat absolute and independent whereas to this day our Metropolitans have nothing to shew for their Power or places but what they have received from Popes this is not diffidence but well deserves that foule title which Calvin even now gave it And especially when wee shall see the authority and credit of a roaguy Welsh paper preferred before all such irrefragable Witnesses 23. The like may be applied to any one who shall doubt whether the veneration and invocation of Saints was anciently in practise among the Saxons in England yea and approoved by our Lord himself after he shall have read besides many other passages in this our History recorded in the authentick acts and subscriptions of a Nationall Synod how an Arch-bishop severall Bishops and Nobles did with loud praises to God openly acknowledge that by the merits and intercession of poor S. Guthlac they in the same moment in which they were deliberating about contributions to his decayed Monasterie did find themselves miraculously freed from a painefull Palsey which not an hower before had tormented them and thereupon made Vowes devoutly to visit his sepulcher and relickes 24. It may suffise for a tast to have instanced in these two points of Catholick Doctrine vehemently contested and charged with noveltie by Protestants As much may be sayd for the rest as the Sacrifice of the Mâ—sse veneration of Relicks Prayer for the dead a Beleif of Purgatorie c. Concerning all which I will not forestall the Readers enquiry and iudgment 25. Now I conceive it cannot reasonably be esteem'd a preiudice to my pretention of demonstrating a continued succession of Catholick beleif in our Island though a Protestant reader should chance not unprobably to discredite it some particular Storyes contained in this book touching Vâ—sions Revelations Miracles c. For surely it cannot be expected haâ— I should be caution for every story in it Q. Curtius who writes the gests of King Alexander did not esteeme it a disparagement to his history when he plainly telles his readers Plura equidem transcribo quam credo c. that is I doe verily transcribe into this my historie more things then I my selfe doe endoubtedly beleive For I neither dare confidently assert such things as I doubt of Neither can I think it fitt to suppresse such things as I have by tradition received 26. In a work of this nature concerning matters which have hapned many ages since of which no new information can be had the modern Historian being onely a Transcriber ought not to make his owne particular sentiments to become a rule for others The vertue requisite in him is fidelitie in transcribing yet with discretion in the Choice of Authours not equallâ—ng obscure legendaries with Writers of approved learning and probitie Nor the narrations of those touching matters received upon hearsay with such of which they professe themselves Eye-witnesses or to have received from persons of Eminent gravitie and authoritie 27. Though it should be true therefore that for example S. Beda or S. Aldelm or any other of our ancient Classicall writers have been somwhat too credulous in Stories told them of Miracles Revelations Visions or what you will as long as there are upon record great multitudes of other passages confirming doctrines to which such stories have regard and which cannot with any reason be suspected it will follow that in case among a hundred there were
Historians frequent occasion has been given to alledge in the following book severall of our Protestant Authours I have some ground to suspect that I shall displease some men by a fault called Civility in not changing the titles which they give themselves and are so stiled by the whole nation For whereas I have generally written Bishop Parker Bishop Vsher Bishop Godwin c. I am told I ought to have annexed some phrase of disparagement as Pseudo-Episcopâ—s or Qui se dicunt Episcopâ—s c. 57. But for my excuse or defence I must take leave to say 1. that herein I follow not onely the example of the ancient best fathers in their disputes even against Arians Photinians Novatians c. but of the most learned Authour of the Protestants Apology 2. I am assured that if my Accusers were personally to converse with these Protestant Prelats they would not after such a manner change their titles Now I see no reason why an obligation should be imposed on any to be uncivill with his penne and not with his tongue 3. I doe not find thatever any Protestant esteemed such civilitie an advantage to them in the debäte concerning their Ordinations for to instance in a case in iust reason far lesse disputable then that yet not long agoe actually and terribly disputed If during the late Rebellion a faithfull subiect of the King should have petitioned for a Passe to goe through the Rebels quarters no man would have suspected him of disloyalty because in his Petition to Fairfax Cromwell or Waller he stiled them Lords Generalls Has not the King himself in addresses to the unlawfull Parliament done the like Yet all this surely without engagement to acknowledge their authoritie to be legitimate 58. Particularly as touching the forementioned Writers it cannot be denyed but that we are much obliged to their diligence in the search of publick Records and their sincerity in delivering what they found True it is that B. Parker according to the Impulse of a Calvinisticall spirit often inserts malitious invectives against the Catholick Church as being indeed the Patriarck of Calvinisticall Prelacy B. Godwin is lesse cholerick and may be excused if now and then he seek some advantage particularly upon the account of maryed Prelates But as for B. Vsher his admirable abilities in Chronologicall and Historicall erudition as also his faithfulnes and ingenuous sincerity in delivering without any provoking reflexions what with great labours he has observed ought certainly at least to exempt him from being treated by any one rudely and contemptuously especially by mee who am moreover alwayes obliged to preserve a iust resentment of very many kind effects of freind-ship received from him 59. And thus at last I conclude the subject about which my desire was to entertain my Readers before they enter upon the following History If this discourse be too tedious they cannot in reason refuse their pardon since we both know that I cannot detaine them against their will nor any longer then they have a mind to it God almighty pardon whatsoever defects are in this Book and give that good successe to it which I onely desire and intend that his holy Name may be glorified and the Christian Readers soule advanced in a love of truth and peace Amen ERRATA The Reader will be pleased to consider that this Book having been printed in a Countrey where not one of the composers understood the least word of English it may be esteemed a pardonable fault if many Errours have been committed The principall among which are here rectified as for unconsiderable ones which have hapned by mistake at single Letters resembling one the other and which will not stopp an intelligent Reader he himself is desired to be the Correctour Page 4. Col. a. Lin. 63. Oresius or Read Oresius delivers or p. 37. col b. l. 52. then to be designed from R. then have been design'd for p. 81. col a. l. 11. a freeidly R. a freindly p. 84. col b l. 28 same tho Cap. R. the same Cup. p. 85 col a l. 20. He his R. He is p. 93 col a l. 5 have dome R. have done l. 52 Numbers Franks R. numbers of Franks p. 98 c. b l. 6 Acts S. Albanus R. Acts of S. Albanus p. 107. c. b l. 41. Rudbur near R. Rudburns near p. 110 c. a l. 52 he gan R. begun p. 113 c. b l. 7 Constantiâ—s R. Constantin's p. â—50 c. a l. 20 the fame R. the same p. â—57 c. a l. 35 Governour however R. of Governours however p. 180. c. a l. 1 man a a R. man of a p. 195 c. b l. 2â— for more R. far more p. 197 c. a l. 11 but onely R. being onely p. 209 c. a l. 46 Kings last R. 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Lord. p. 434 c. a l. 9 wast summes R. vast summs p. 441 c. a l. 9 the Rome Synod R. the Roman Synod p. 447 c. b l. 8 at Shepey R. at Selesey p. 473 c. b l. 33 an within Dele an p. 483 c. a l. penult Catholick and R. Catholick Faith and p. 501 c. a l. 55 making mercy R. making merry l. 52 Narratio and R. Narration and. pag. 512 c. b lin 11 Earn Island R. Earn Island p. 524 c. a l. 21 hand R. and. p. 525 c. a l. 46 will make R. will I make p. 527 c. b l. 54 drive violently R. drive him violently p. 536 c. b l. 18 of an age R. of an ague p. 571 c. b l. 32 elft R. left p. 598 c. b l. 10 of hu R. of his l. 31 charging its R. changing its l. 60 own of name and seaven R. own name and of seaven p. 679 c. a l. 38 were complied R. were compiled l. 64 his longing R. his lodging p. 716 c. b l. 22 all vast R. all wast p. 720 c. a l. 16 West-Saxon
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
who call'd himself Ioseph of Arimathea and sayd that he was clos'd up there by the Iews because he had buried Christ and that till that time he had been nourished with heavenly food 8. But common reason will shew how little force such a particular ungrounded story ought to have against the Tradition of a whole Nation Therefore the English Oratours in opposition hereto gave full assurance that in our most Ancient Books and Archives especially in the Records of the most famous Abbey of Glastonbury it is expressly declared that Ioseph with his companions being persecuted either by Herod or the Roman President were brought into this Island where he preached the things which he had seen and heard of Christ and by his preaching converted many who being converted bestowed on him a world of rich gifts all which he left to the Church erected by him in the honour of Christ. The which Church built by S. Ioseph was afterward transfer'd into a Religious Monastery and Abbatiall dignity and by that famous Monastery the praises of our Lord have been continued to that present day 9. Thus publickly and with so great Authority was this Tradition concerning S. Ioseph's preaching and converting the Brittains confirm'd in severall Generall Councils And more particularly as touching the Ancient Records testifying the Truth of this story we find them with great advantage mention'd in an illustrious Charter extant to this day which was given by our King Henry the second at westminster to the Abbay of Glastonbury In which Charter the sayd King signifying his intention to rebuild that Monastery not long before consum'd by fire And to renew all the Priviledges confer'd on it by his Predecessours King william the first and second and his Grandfather King Henry the first as likewise by more Ancient Kings S. Edgar the Father of S. Edward King Edmond and his Father Edward and his Grandfather King Alfred King Bringwalth Hentwyn Baldred Ina the famous King Arthur Candred and many other Christian Kings yea moreover by Kenewalla in former times a Pagan King of Brittany For this purpose he affirms that he caused a diligent inquisition to be made of the sayd Priviledges and Charters which were presented and read in his presence all which he confirmed and rene'wd to the same Church anciently call'd by some the Mother of Saints and by others the Tomb of Saints because it had been built by the very immediat Disciples of our Lord and in the beginning dedicated by our Lord himselfe as Venerable Antiquity doth testify This testimony is given by King Henry the Second in his sayd Charter All which considered to deny so great a blessing conferd on our Nation as the arrivall here of S. Ioseph can only be an act of passion and unexcusable partiality II. CHAP. 1.2.3 The time and occasion of S. Iosephs coming into Brittany not cleared by ancient Writers 4.5.6 Bishop Godwins mistake wrongfully grounded on Freculphus 7. The Holy Graal an old senceles Legend 1. HAd it not been for that visible lasting Monument of Glastonbury perhaps posterity had never been acquainted with the name of so illustrious a Patron of our Nation as S. Ioseph since no Books of that Age if any were written are now extant and the wonderfull changes in the very constitution of this Island by a succession of severall new Nations would problably extinguish all ancient Traditions 2. These things considered it will be difficult to give any rationall or satisfactory Account of the precise time and occasion of S. Iosephs arrivall in Brittany and much lesse of the particular Acts of himselfe and his companions during the space of so many years as interven'd between their first coming and deaths 3. Those Modern Writers which have most studiously searchd into Antiquity and with greatest candour and sincerity reiected severall fabulous inventions of some of our Authours who wrote not many Ages since doe agree that S. Ioseph first entred Brittany in the raign of Nero when Suctonius Paulinus was Pretâ—r here at which time great opportunity was afforded for such a Voyage by reason of severall Troops and companies of soldiers sent out of Gaule to re-inforce the Roman Army as likewise the coming hither of Nero's freed servant and favourite Policletus with a great retinue c. 4. But what particular occasion or Motive might induce S. Ioseph to undertake such a journey and employment is altogether uncertain Our late Protestant Historians to exclude any relation dependence or obligation that our Countrey might have to S. Peter are willing it should be beleiv'd that he was commissiond from S. Philip the Apostle then preaching in Gaule To this effect Doctour Godwin late Bishop of Hereford writes thus Freculphus Lexoviensis saith he gives the reason why S. Ioseph pass'd ouer into Brittany For when S. Philip the Apostle or as others rather thinke the Evangelist for the Acts of these two are much confounded and mingled in history preach'd the Gospell in Gaule he had much conâ—estat on with the Druids the cheif Doctours of whose superstition lived in Brittany Therfore being inform'd that our Island was by a very narrow sea divided from the continent of Gaule he thought it very expedient to send hither twelve Preachers the Cheif and President of which was S. Ioseph who in the sixty third yeare of Christ began their employment of converting the Brittains Thus writes the Bishop pretending Freculphus for his warrant 5. Wher as Freculphus treating of S. Philip neither mentions S. Ioseph nor the Druid's nor Brittany all that he writes being onely this S. Philip preach'd Christ to the Gaules and moreover brought to the light of knowledge and secure Haven of Faith certain barbarous Nations neighbouring to darknes and ioynd to them by the swelling Ocean Afterwards in Hierapolis a Citty of Phrygia he suffred death by crucifying and stoning This passage Freculpus extraited out of Isidor and consequently it is to be interpreted according to Isidors mind who by the Gaules or Galatae understood that Nation then inhabiting Asia not Europe and by the barbarous Nations neighbouring to Northern darknes the Scythians divided from the Galatians by the Euxin Sea Besides according to the coÌ„sent of Antiquity S. Philips Martyrdom hapned many years before the time mention'd by the Bishop 6. Let the Apostles name therfore who sent S. Ioseph and his companions into Brittany remain in obscurity to Protestants though the forecited Text of S. Innocent first Pope of that name expressly affims that none converted any of these Western and Northern Nations but only S. Peter or his Successours or such as were delegated by them His coming cannot be questiond nor that he came with the authority of a Spirituall Pastour and Apostolick Preacher 7. As for his six hundred companions which a senceles Legend upon the authority of a more senceles old Book call'd the Holy Graal says came along with him some men and some women as lâ—kewise the arrivall of a certain Prince
of his Mother as likewise that three Pagan Kings to wit Arviragus Marius and Coellus bestow'd upon them twelve portions of Land I found also in other Writings of a later date that the holy Saints Phaganus and Diruvianus obtain'd of Eleutherius who sent them into Brittany thirty years of Indulgence As I my selfe likewise obtain'd from Pope Celestin of pious memory twelve years 6. A long time after this being accompanied with my Brother Wellias we with great difficulty ascended to the top of a Mountain situated in the sayd Island And being come thither we found an Oratory very ancient and almost wholly ruin'd which yet seem'd to me very commodious and chosen of God for the exercise of Christian devetion Into which being entred we were refresh'd with so wonderfully sweet a savour that we thought our selves in Paradice After this we went out and returned again into the Oratory searching with great diligence all places and at last we found a Volume of a Book in which were written the Acts of the Apostles together with the Gests of Saint Phaganus and S. Diruvianus which volume was much perish'd Notwithstanding at the end thereof we found a Writing which imported how the foresayd S. Phaganus and Diruvianus being thereto moved by a revelation of our Lord Iesus Christ had built the sayd Oratory to the honour of S. Michael the Archangel to the end that he in that place should receive honour from men who by Gods command was to lead men into everlasting and heavenly honours Being much delighted with this writing we endeavoured to read it to the very conclusion and there we found that those venerable Saints Phaganus and Diruvianus had remained in the sayd place the space of nine years and had obtained thirty years of Indulgence for all faithfull Christians who with a pious affection should visit that place in honour of Saint Michael 7. Having found so rich a Treasure of the Divine goodnes I and my Brother Wellias spent three months in fasting prayers and watching and obtain'd a power over Devils and wild beast Aâ—d on a certain night being asleep there appear'd to me our Lord Iesus in a vision saying to me My servant Patrick know that I have chosen this place for the Honour of my Name and that men here may reverently invoke the assistance of my Archangel Michael And this shall be a sign to thee and thy Brethren to the end they may yeild beleife to what I have told thee Thy lefâ— arme shall be wither'd till thou hast declareâ— the Vision to thy Brethren which dwell in the Cells below and shalt return hither again And so it came to passe 8. From that time forward we appointeâ— that two Brethren should reside in that place for ever except succeeding Prelats in future time should for some iust reason ordain otherwise 9. This present Writing I committed to thâ— custody of my two Brethren Arnalph and Ogmaâ— who were Irishmen and came with me out of that Countrey This I did because upon my exâ—hortation they were content humbly to remain in the sayd Oratory Another Copy of it I layd up in the Chest of the Blessed Virgin Mary for a monument to posterity I Brother Patrick also with the advice of my Brethren doe grant a hundred days of Indulgence to all those who out of a pious intention shall with Axes and other inâ—struments cleare the passages of the foresayd Mountain on all sides from bushes and trees that devout Christians may have a freer entrance piously to visit the Church of the most Blessed and ever Virgin Mary and the foresayd Oratory 10. This is the Epistle or Writing left by S. Patrick as a Monument of the goodnes of God towards this our Nation so early in the very beginning of Christianity Some part of which Epistle is quoted almost three hundred years since by Capgravius in the life of S. Patrick And it is entirely extant iâ— the famous Library of Sir Iohn Cotton in two severall Manuscripts one of the Antiquities of William of Malmsbury and another of a Monk call'd Iohn who made extrait out of the same William and a certain Writer call'd Adam Domerham And concerning this Epistle thus writes Gerardus Vossiuâ— This Epistle of the Legation of S. Patrick we found some years since amongst the Manuscript Collections of Marianus Victorius Bishop of Reate of pious memory who faithfully transcrib'd 〈◊〉 out of a very ancient Manuscript belonging to Glastonbury many years before when he attenâ—ded Cardinal Pole sent Legat into England In which Epistle some passages are very agreable to Protestant Writers and others very offensive 11. It pleases them much to read that S. Ioseph and his companions were Disciples of the Apostles S. Philip and Iacob because that may quit them of any special obligation to S. Peter But they may consider that though these Saints were indeed Disciples of those holy Apostles adhering to them in their peregrinations yet it will not follow thence that they received a Mission from them to plant the Gospell in Brittany Since it is apparent by an unquestion'd Tradition of both the Eastern and Western Churches that those two Apostles suffred Martyrdom severall years before their coming into this Island so that if they were sent by any Apostles hither it could be done only by S. Peter or S. Paul to whom the Western Empire owes the blessing of Christian Doctrin as S. Innocent before mention'd testifies 12. But whereas in this Epistle mention is made of a power of conferring Indulgences for a certain number of years granted by S. Eleutherius Pope to S. Phaganus and Diruvianus and by S. Celestin Pope to S. Patrick this much offends some of our Modern-Protestant Controvertists Notwithstanding it is certain that the Church has a power to dispence and relaxe the severity of Ecclesiasticall Censures Which Power though in some inferiour degree residing in every Bishop yet by a tacite consent seems by a more extended Priviledge to be devolved on the Supreme Pastour who may communicate that Power on others in whose Piety and prudence he may place some confidence 13. A late Prâ—testant Historian imagins he has an objection unanswerable against this Epistle and the authenticknes of it taken from the Names of such solitary Monks as Saint Patrick affirms that he found there severall of which saith he seem to be German or Saxon and not Brittish names and consequently improperly assign'd to times so ancient and so many ages anticipating the arrivall of the Saxons here 14. But in case it be granted that any of these Names be properly German it is well known that severall Belgick Gaules of a German extraction peopled a great part of our Island and since they gave the Names and Titles to many of our Provinces it needs not to be esteem'd a wonder if they left to posterity some Names likewise oâ— their persons VI. CHAP. 1.2.3 Saint Iosephs building a Church at Glastonbury confirmed by S. David and a
and without any consideration of their affinity mutually butchering one another Till in the end Vespasian being the conquerour Peace was at last restored 3. Now during these furious contentions only in Brittany the Roman armies were uninteressed and consequently free from either doing or suffring mischeifs And the reasons given by Tacitus hereof were partly their distance from the cheif Scene of these Tragedies and partly because having been exercised with severall expeditions against the unquiet Brittains they were taught to direct their hatred rather against their enemies then any party among the Romans 4. Trebellius Maximus who had been sent Propretor into Brittany by particular factions in the army was forced to fly out of the Countrey and had recourse to Vitellius newly proclam'd Emperour In his place succeeded Vectius Bolanus who saith Tacitus governed with more mildnes then was fitting in a Province so feirce and apt for commotions 5. Assoon as Vespasian was declared a pretender to rhe Empire the Roman Army in Brittany quickly express'd great favour towards him as one who had been made Leader of the Second Legion there by the Emperour Claudius and perform'd severall exploits with great reputation 6. After three years spent by Vectius Bolanus in a quiet government of Brittany there was by Vespasian who had then been three years Emperour sent to succeed him Petilius Cerealis who presently upon what provocation it doth not appeare assailed the Nation call'd Brigantes took their cheif Citty York the most populous then of all Brittany as Tacitus affirms and fought many battels some of them very bloody conquering a great part of rhat Province and engaged the Romans in a war with the rest 7. In the sixth year of Vespasians raign Iulius Frontinus was sent in the place of Cerealis during whose governmēt the Silures inhabiting the Western parts of Brittany rebell'd against the Romans whose Countrey he with great courage invaded and though partly by their valour but principally by difficulties of passages they brought him to great extremities yet in the end with wonderfull constancy he conquered all opposition and entirely subdued them And to restrain them from future commotions he fortified in their Province the Citty call'd Isca placing one of his Legions there from whence it took the name of Caer-Leon or the Citty of the Legion 8. After Frontinus the Government of the Roman Army was committed to Iulius Agricola in the ninth which was the last year of the raign of Vespasian Whose worthy exploits and signall vertues both in war and peace have been most nobly described by his son in law Cornelius Tacitus in a Book purposely written of his life Which exploits because they were perform'd after the death of St. Ioseph and his companions we will delay the giving a breif account of them to the next Book and we will conclude this with relating some considerable circumstances attending the death and buriall of those Apostolick Saints and Patrons of our Nation XII CHAP. 1. S. Ioseph dyed and was buried at Glastonbury This not contradicted by the Ro-Martyrologe 2.3 S. Ioseph an example both of a Pastorall and Monasticall life 4.5 The particular place where S. Ioseph was buried unknown 6. One Iohn Blome upon a suppos'd inspiration petition'd that he might search it 7. His action censured 1. IT is a received generall Tradition in this Island that S. Ioseph ended his days in his solitude of Avallonia or Glastonbury and this on the twentie seaventh of Iuly in the eighty second year of our Lords Incarnation Notwithstanding in the Roman Martyrologe on the seaventeenth of March we read thus At Ierusalem is the commemoration of S Ioseph a noble Counsellor of Arimathea and a Disciple of our Lord who took down his Body from the Crosse and buried it in his own new Sepulcher But hereby is evinc'd neither that he dyed then nor at Ierusalem but only that on that day his memory was celebrated there as in the same Martyrologe there are severall examples of the like 2. Now though this holy Saint dyed at Glastonbury we are not to imagin that he spent his days there since the design which brought him to Brittany was to preach the Gospell and convert soules Bishop Godwin without any authority would inform us that he and his companions perceiving that their preaching had little or no effect among the rude Brittains and despairing of doing any good gave themselves at last to a Monasticall contemplative life But we should wrong their charity and Apostolike zeale if we should think they would so soon faint and be weary of their holy employment It is more then probable that they would frequently retire into this their solitude to the end by undistracted Prayers to renew their courage and patience in their Apostolike employment as likewise to repose after their labours so we read in the Gospell that the Apostles after their Mission perform'd return'd to our Saviour who for their refreshment was pleased to withdraw them from a common conversation into a desert there to repose 3. We may likewise prudently judge that it was the speciall design of the Divine Providence to make choice of these particular Saints to be not only Preachers of his word but examples also of a Monasticall Conversation in an Island so commodious for it Excepting S. Mark in the deserts of Egypt we doe not find any other of the Primitive Disciples which seem'd to have had such a design There wanted not indeed from the beginning many who relinquish'd their worldly employments and gave their riches to the poore that without any impediments they might wholly give themselves to God and being freed from all distractions practise the exercises of Divine Contemplation But this they did apart in their own houses and not in Community as S. Ioseph and his Companions did wherin they were imitated by their Successours So that Brittany was the almost only place in the world where the Christian Faith began with a Monasticall Profession And we see also that when that Profession by persecution ceased the same Faith likewise was banished 4. That S. Ioseph and his companions also were buried at Glastonbury in or near the Church built by him we are informed by the Great Table of Glastonbury mention'd by Bishop Vsher where it is sayd In this Church doe repose the bodies of the twelve Disciples of our Lord of whom S. Ioseph of Arimathea who buried our Lord was the Cheif and Superiour Many Pagans also converted to the Faith of Christ and baptised by them doe rest there likewise the multitude of whom is for their number so great that they cannot be reckoned The same likewise is affirm'd by the Authour of Eulogium 5. As for the particular place in which the Tomb of our Saint was seated most probable it is that it was in a Cave under ground in a Chappel afterwards built and dedicated to his honour as this Epitaph imports Ad Britones veni
ancient Ecclesiasticall Monuments be asserted Vpon which grounds Malmsburiensis saith There is no certainty in what place was seated the Archiepiscopall Iurisdiction in the time of the Brittains before the entry of the Saxons X. CHAP. 1.2 S. Fugatius and Damianus return to Rome to obtain a Confirmation of their Acts. 3.4 Recourse to the See Apostolick ancient 5 6. At their return they bring a blessed Crown and a Letter to King Lucius 7. The extent of King Lucius his Dominions 8. Of Archflamens and Flamens 1. AFter three years succesfull labours in this new Vineyard of our Lord these two Holy Apostolick Preachers Fugatius and Damâ—anus returned to Rome to give an account to S. Eleutherius of the affairs of Brittany This is testified by our ancient Historians Geffrey of Monmouth Roger Wendover the compiler of the History of Rochester as likewise a Brittish ancient Poet taking the name of Gildas and quoted by Bishop Vsher. 2. But most expresly by Matthew of Westminster whose words are these In the year of Grace one hundred eighty six the Blessed Prelats Fugatius and Damianus returned to Rome and obtained from the holy Pope Eleutherius a Confirmation of all they had done in Brittany And having perform'd this the foresayd Doctours came back into Brittany accompanied with many others By whose inctructions the Nation of the Brittains being confirm'd in tho Faith of Christ became illustrious The names and Acts of these men are found in the Book which our Historian Gildas wrote of the Victory of Aurelius Ambrosius 3. That it was the practise of Christian Churches especially in the West upon severall occasions to have recourse to the Chair of S. Peter many examples occurre in the Ecclesiasticall History and this even from the beginning of Christianity We mention'd formerly a Message sent from the Christians of Brittany by S. Beatus to Rome for a more perfect instruction in the Christian Faith And about this time of King Lucius the Church of Lyons in France sent S. Irenaeus to this Holy Pope Eleutherius for resolving certain Questions about Ecclesiasticall affairs saith S. Ierome 4. This they did partly to shew their dependance and subordination to the supreme Tribunal of the Church as likewise for the preservation of Vnity of which the Chair of S. Peter was always acknowledged the Center But the present Church of Brittany having been constituted a Church by the zeale and authority of this blessed Pope Eleutherius there was a greater necessity and obligation of recourse to him for the confirmation of those Ordinances which had been made by his Delegats 5. Among other memorable passages touching the Answer sent by Pope Eleutherius to this Message of King Lucius this is one That Fugatius and Damianus presented the King from him with a Crown blessed by him This is asserted by a late learned Protestant Lawyer William Lambard who professes that in his search among the Ancient Lawes of England for many ages hid in darknes he produced this adding withall that besides a Crown bless'd by this Holy Pope he likewise ordain'd the limits of the Brittish Kingdom and withall prescrib'd the Duty and Right of a Christian King saying thus A King being the Minister and Delegat of the Supreme King is appointed by God for this end that he might govern this earthly Kingdom and people of our Lord and above all that he should venerate and govern his Church defending it from all who would injure it that he should root out of it and utterly destroy all evill doers 6. Roger Hoveden four hundred years before M. Lambard transcribing the same passage out of the Ancient Laws of King Edward onely differs from him in this That where mention is made of a Kings Office toward the Church he leaves out the word Regat 7. As touching the limits of King Lucius his Kingdom which this Authour saith was prescribed by Pope Eleutherius whether from thence it came that all the Northern Provinces of the Island afterwards called Scotland governed by a King of their own Nation were subiect to the Ecclesiasticall iurisdiction of the Metropolitan Church of York cannot now be determin'd Polydor Virgil out of ancient Scottish Records affirms that this subjection was a principio from the very beginning of Christianity and that the Bishop of Glasco was to receive his consecration from the Arch-Bishop of York More Maiorum by an immemoriall custom of their Ancestors But of this hereafter 8. One passage more relating to this Answer of Pope Eleutherius is recorded by Martinus Polonus who writes thus The foresaid Holy men Fugatius and Damianus by an Apostolicall Mandat of the Pope ordained that Bishops should be placed in those Citties where formerly there were Flamens and Arch-bishops where Arch-flamens Wherby he signifies that the Pope confirmed the Ordonances formerly made by these his Legats XI CHAP. 1. Severall Churches built by King Lucius 2.3 As Westminster deputed for the buriall of Princes 4. A second at York then the Cheif Citty 5. A third at CaeÌ„r-leon in Wales 6.7 It is question'd whether that was a Metropolitan See 8. A Church built at Dover 9. An Episcopall See said to be erected at Kungresbury in Somersetshire buâ— that is doubtfull 1. IT hath already been declared that King Lucius presently after his Baptism or Theanus consecrated first Bishop of London built a Cathedrall Church to the honour of S. Peter on Cornhill in London Now after the return of Fugatius and Damianus there were severall other Churches erected The names of many of which are still extant upon ancient Records 2. The first of these was the Church of Westminster concerning the first foundation wherof Sulcardus a Monk wrote a Book which he dedicated to Vitalis constituted Abbot there by King William the Conquerour From whence some have collected that in the same place had been formerly erected an Idol-temple consecrated to Apollo which by an Earthquake in the raign of Antoninus Pius was cast to the ground 3. Another Authour called Iohn Fleet who wrote in the year of our Lord one thousand four hundred forty three adds in consequence to Sulcardus out of an Ancient Chronicle written in the Saxon tongue that this place was from the days of King Lucius destin'd for the burying place of our Kings as wee see to this day His words quoted by Bishop Vsher are these From the Primitive age of Christian Faith among the Brittains that is from the days of Lucius their King who in the year of Grace one hundred eighty four is sayd to have received the Divine Law of Christ and together with it the Baptism of holy Regeneration this place of Westminster was founded and consecrated to the honour of God and specially deputed for the buriall of Kings and a Treasury or Repository of their Royall Ornaments To the same effect writes Radolphus Nigerâ— affirming that it was built in the last year of Marcus Aurelius Antoninus
relating what is extant in the ancient Monuments of severall Churches touching this matter Generally all Authours which have written of the Ecclesiasticall affairs of Bavaria Rhetia Vindelicia and the Cantons of the Swizzars do agree in this that a certain holy person called Lucius preached the Gospell of Christ in Bavaria and some other parts in Germany from whence he proceeded to Rhaetia in which Countrey he dyed and was buried in the Citty of Curia or Chur situated in the Countrey of the Helvetians or Grisons This saith Gaspar Buschius quoted by Raderus is certain But who this Lucius was of what family or nation cannot certainly be determined He adds that this Lucius who ever he was having preached among the Bohemians and other Regions bordering on the River Danubius was banish'd from thence and came into Rhaetia where he built for himselfe a poor narrow cottage c. 4. Aegidius Tscudus writing of the Ancient Rhaetia denotes the precise time when this Holy Apostolicall man came into those Countreyes saying that about the year of Christ one hundred seaventy six Eleutherius being Bishop of Rome Lucius out of a zeale to plant the Christian Faith is sayd to have come into Bavaria which he converted to the Faith and afterwards retired into Rhaetia c. But Andreas Presbyter as Raderus testifies determins this to have hapned more lately For says he about the year of our Lord one hundred eighty two Eleutherius the twelfth after S. Peter being Pope and in the raign of the Emperour Commodus Lucius being poor naked and therefore lesse encombred undertook a voyage into forraign Nations and by his preaching and Miracles is beleiv'd to have converted to the Faith of Christ the parts about Bavaria and the whole Countrey of Rhetia situated among the Alpes Aubertus Miraeus agrees in the same Chronology and lastly Alfledius most accuratly referrs this to the year of our Lord one hundred and ninety 5. Such a concurrence of Testimonies to which may be added the ancient Records of those Nations and Churches together with the Ecclesiasticall Office of the Cathedrall Church of Curia or Chur all these leave the matter unquestionable at least thus far that those Nations were about that time converted by one called Lucius Which Nations being seated not far from the place where about that time was performed the foremention'd Miracle of the saving the Emperour Marcus with the whole Roman Army from almost inevitable destruction by the prayers of his Christian souldiers no doubt they were thereby powerfully enclined to the embracing of the Christian Faith 6. But now who this Lucius was and out of what Countrey he came is a dispute among learned Authours who produce three onely of that Name 1. Lucius of Cyrene mention'd in the Acts of the Apostles and probably in the Epistle to the Romans too 2. Our Brittish King Lucius 3. Lucius or Lucion a pretended son of Constantius Chlorus and Helena And to each of these the Conversion of those Nations is by some Writers ascribed 7. As touching the first of these namely Lucius of Cyrene a Prophet and teacher at Antioch in the time of the Apostles that he could not be the Apostolick Converter of those German Nations seems unquestionable both from the ancient Martyrologes Eastern and Western affirming him to have lived and dyed in the East and likewise from the ancient Records of those Churches in Bavaria and Rhaetia which doe not pretend to such an Antiquity of the Profession of Christianity So that the learned and Noble Authour Marcus Velserus thus confidently writes concerning him The trifling assertions of those who confound Lucius of Cyrene with the Brittish Lucius deserve not to be answer'd since they doe not consider how vast a space there is between their times 8. And whereas our Hollingshead out of I know not what Apocryphall Writings would entitle to the Conversion of those Nations another Brittish Prince Lucius or Lucion pretended to be the second son of Constantius by our Brittish Lady Helena who is sayd to have been banished by his Father for killing his elder Brother and after his banishment to have repented and embraced the Christian Faith which he afterward preached in Germany c. the fabulousnes of this report discovers it selfe not only by the silence of all Ancient Historians living in and after the times of Constantius not any one of which make the least mention of such a Prince but on the contrary expresly affirm that Constantin was the only son born to Constantius by Helena Thus writes Eusebius familiarly acquainted with Constantin in the first Book of his Life To the same effect writes the Panegyrist Eumenius in his Oration pronounced to Constantin as likewise Liveneius descanting on another Panegyrick of an uncertain Authour spoken to the Emperours Maximian and Constantin And lastly Baronius who confidently affirms That Constantius begot of Helena any other son or daughter besides Constantin cannot be found recorded any where 9. To this unanswerable Proof against the assertion of Hollingshead follow'd herein by Broughton may be added the generall consent of the ancient Monuments and Writers of Germany and Rhaetia agreeing in this that the Conversion of those Nations was effected above one whole century of years before the age of Constantin 10. The first Lucius being therefore excluded for his too great antiquity and the third as living if at all much too late for such a work it remains that the Conversion of those Nations must be ascribed only to the second Lucius our first Pious Christian King 11. And indeed him only doe the most Ancient Monuments and Writers of those Churches and Regions acknowledge for their Prime Apostle Insomuch as Raderus a learned Authour and very diligent in the search of old Records confidently pronounces That the Beleif is most certain grounded upon the Testimonies of Authours most ancient and of prime Note that it was our Brittish King Lucius who converted those Nations The same is with the like confidence asserted by Aegidius Tscudus in his Treatise concerning Antient Rhetia by Andreas Presbyter by Petrus Mersaeus by Hertmannus Schedel Stumfius Aubertus Miraeus Nauclerus Notkerus Balbulus in his Martyrologe and Baronius To these may be added a Testimony of yet greater authority taken from the Church of Curia or Chur in whose Ecclesiasticall Office King Lucius is commemorated as the first Doctour and Apostle of that Countrey the place of whose buriall is there venerated though his Relicks have been dispersed through severall places in Germany And in the last place the same is confirmed by that Treasury of the Records of all Churches the Roman Martyrologe out of which every year on the third of December is chanted The Commemoration of S. Lucius King of the Brittains at Curia a Citty of Germany who was the first among Kings which received the Faith of Christ in the time of Pope Eleutherius XVI CHAP. 1.2.3 Of the iourney and
wall separated from those which were under the Romans dominion Dio an Historian of these times though he curiously prosecutes the progresse of the Emperour Severus through these countreys finds only two Nations in these parts against whom he fought the Maeares and the Caledonians to which saith he all other names are refer'd as the Vecturiones and Deucalidonians c. the former neighbouring to that wall and the other possessing the remainder of the Island to the Northern Sea As for the name of Scots there is as yet no mention of them either in him or any other ancient Writer Where as if there had been any such distinct Nation here Severus who was most ambitious to multiply his Titles would not have faild to have inserted Scoticus among them We shall ere long determine when that Nation entred those parts and when they changed the Name of those Provinces 3. It is without question true that such a Prince there was in those times as Donaldus who by Rosierius is sayd to be the Brother of Ethodius but whether he was a King of that whole Countrey of Brittany not yet conquered by the Romans or only a Prince of some one Province there cannot certainly be determin'd A Tradition likewise sufficiently grounded approves the Conversion of that Prince with his Family and subjects about two years after the Death of King Lucius Which is evidently confirmed by the forecited testimony of Tertullian in a Book written not above seaven years after it happned 4. As for Fulgentius or as the Brittains call'd him Fulgenius he was a Southern Brittain not only a Subject of King Lucius but of the same Royall family descended saith Boethius from the ancient blood of the Brittish Kings and who together with his King and kinsman embraced the Christian Faith He was not a Writer of Books as Dempster fains but a Prince of high Spirits and courage And being such an one no marvell if after so great an injury done to his family which was excluded from the Succession by the Romans he refused to continue their subject and fled to their profess'd Enemies the Caledonian Brittains beyond the wall 5. Fulgenius therfore was doubtles the first who instill'd into the mind of Donaldus a love of Christian verities and suggested to him the same way and meanes to obtain a more perfect instruction which his Kinsman King Lucius had lately made use of which was to direct Messengers to the Bishop of Rome Pope Victor with a request that he would send authoris'd Teachers to instruct that Nation and establish a Church there This the King perform'd and accordingly Paschasius with other his companions were sent into those Northern Provinces who by the Divine assistance converted to the Faith such infinite numbers of the Inhabitants that there were not Preists enow to baptise them 6. It seems the reputation of Fulgenius his courage and conduit was so great that King Donaldus made him Generall of the forces with which he broke into the Roman Provinces causing a terrible desolation there And being opposed by the Roman Generall he defeated his Army and kill'd both him and in a manner all that follow'd him So great a calamity hence follow'd through all the Southern paâ—ts of the Island that the Emperour Severus himselfe thought his own presence and authority necessary to secure the Province Hereupon he brought with him an Army so formidable that the Maeates and Caledonians made an offer to surrender themselves But the Emperour ambitious of fame by a conquest of them entred their countrey where his cheif difficulty was to find his enemies for by reason of the vast mountains woods and marishes all the passages wherof were known to the Brittains the Romans became oft entangled in their march and sometimes received considerable defeats Notwithstanding by their constancy and advantage in numbers the Roman Army did not interrupt their progresse till they had peirced to the utmost bounds of the Island confining on the Northern Sea There was no decisive battell at all fought between them Notwithstanding the Emperour esteem'd his exploit of marching through the whole countrey which never any Enemy before had done to be so illustrious that he therfore assum'd among his other Titles that of Britannicus Which likewise was communicated to his two Sons Bassianus and Geta his Successours in the Empire though only Bassianus accompanied him in the invasion Geta being left in the Southern parts to compose Civil affaires 7. As for the Noble and pious Brittain Fulgenius he is sayd shortly after to have ended his life at York then the Imperiall Citty It is doubtfull whether he returned thither as a Prisoner or upon composition For some of the Princes and Provinces yeilded themselves to the Emperour though the greatest part avoyding any encounter with the Romans remain'd still in their former hostility That therfore which is related by a Modern Writer touching Fulgenius is very uncertain namely that in a battell against Septimius Severus he was mortally wounded and died at York in the year of Grace two hundred and twelve being the eighteenth and last year of Severus his Raign And other stories of him though confidently reported by some as that he was the Brother of Martia the first wife of Severus and that by him Severus him selfe was slain are meer inventions contriv'd to adorn a Fable rather then a History III. CHAP. 1.2 How far Severus the Emperour subdued the Caledonian Brittains And of the wall built by him 3.4 Severus his ominous retreat to York and his death there And Consecration by the Romans 5. His Sons left Successours in the Empire but Bassianus the Elder murders his Brother Geta. 6. A sharp reply of a Brittish Lady to the Empresse Iulia. 7. A Description of the Caledonian Picts by Herodian 1. SEverus though he took the Title of Britannicus and coyned Medalls inscrib'd with Britannica Victoria was far from subduing those Northern Brittains He wrote indeed to Rome that the Caledonians by covenant had yeilded up a part of the countrey formerly possess'd by them Notwithstanding if we consider the situation of the Wall or Rampire renewd by him to exclude those Nations from commerce with the civiliz'd Provinces we shall find that the Romans rather yeilded to the Brittains a considerable space of ground which had formerly been subdued and gaind by Iulius Agricola and Lollius Vrbicus 2. Our famous Historian S. Beda indeed is of opinion that this Wall or rather Rampire of earth was rais'd by Severus in the same place where Agricola in the former Age had made his enclosure to wit between the two bayes of Edinborough and Dunbritton But certain it is that this Rampire was placed much more to the Southward where the Emperour Hadrian afterward had rais'd his Wall now utterly demolish'd between the Mouth of the River Tine and the bay of Eden Ituna in Cumberland The length of which Rampire was not as Orosius relates as likewise S. Hierom and
Monument of Antiquity preserved by our Countrey-man Capgrave The faithfullnes of whose relation is we see attested by other Historians also of good note and Authority as S. Beda Mathew of Westminster c. It will become us to say some thing of the said Authour himself and all that can be said is the Testimony that he gives concerning himself in these words full of Christian Modesty and Humility 2. Least posterity saith he be solicitous to know my name let them be contented to be informed that if they will give mee my true name they will call mee the miserable wretch worst of all sinners I am undertaking a iourney to Rome intending there to renounce the Errour of Paganism and by the Laver of Regeneration to obtain the pardon of all my sins This Book also I will present to the examination of the Romans to the end that if therin any thing should be found written otherwise then becomes a good Christian it would please our Lord Iesus Christ by their correction to amend it By which it appears that this Authour was at the writing of his Book as yet onely a Catechumen newly converted from Heathenish superstition What became of him in his voyage to Rome is known only to God who doubtlesse rewarded him highly for his piety and zeale to communicate to posterity the Gests of our glorious Martyr 3. This is he whom the learned Ecclesiasticall Historian Harpsfeild calls the nameles Authour whose Book was found in the Monastery of S. Albanus and who was more ancient then S. Beda And this Authour is frequently quoted by the Illustrious Cardinall Baronius who follows him likewise in his Narration touching this our glorious Martyr And to fortify the credit of his Authority in severall points before related touching the Martyrdom of S. Albanus we will here adioyn a memorable passage out of our ancient famous Historian Gildas who writing concerning this Persecution rais'd in Brittany by Diocletian saith as followeth 4. Almighty God who is willing that all men should be saved and who calls as well sinners as those who esteem themselves just hath magnified his mercy to us for in the foresaid persecution least our countrey of Brittany should be obscured by a dark night of ignorance he in his free bounty enlightned us by the bright shining Lamps of his holy Martyrs the places of whose Martyrdom and sepulchers of whose bodies would even now also imprint in our minds a great ardour of Divine love were it not that by the wofull aversion of barbarous Enemies and our own manifold crimes an accesse to those holy places is denyed us Those places I mean where repose the bodies of S. Albanus at Verolam and S. Aaron and Iulian at Caër-leâ—n and many others of both sexes in severall quarters all which with great magnanimity have stood up courageously in our Lords army Of which the first S. Albanus I mean after he had with much charity in imitation of Christ who lay'd down his life for his sheep entertain'd in his house and disguised with exchanging his own garments with him the holy Confessour of our Lord Amphibalus who was pursued by the Enemies of Christ and even ready to be apprehended moreover willingly offred himself in his foresaid brothers vestments to the persecutours Thus rendring himself acceptable to God he was during his holy Confession till he shed his blood in the presence of his impious Enemies who with a horrible pompe produced all the sorts of Roman tortures wonderfully adorned and glorified by God with many admirable miracles insomuch as by his fervent prayer in imitation of the passage of the Israelites with the Ark of the Testament through the waters of Iordan he with thousands following him went with drye feet over the Channell of the Noble river of Thames whilst on both sides the floods stood still like steep rocks By which miracle he converted the first Soldier deputed to be his executioner from being a wolf into a lamb and gave him the courage both vehemently to desire and valiantly receive the triumphant palm of Martyrdom 5. We here see the exact agreement between the ancient Brittish Historian Gildas and the foresaid Authour of the Acts of S. Albanus But our Modern Protestant Historians in relating this glorious combat and Victory of our first Martyr cutt of what they think good and decry or accuse of forgery whatsoever agrees not to their own faction without so much as pretending to any Antiquity to iustify their partiality 6. Particularly Iohn Foxe in his new fashion'd Martyrologe though he commends Saint Albanus and vouchsafes to call him a Martyr yet severall particulars mention'd by the forecited Authour of Saint Albanus his Acts in S. Beda and Gildas he superciliously censures or despises saying that he saw neither any necessity nor convenience why they should be recited by him For this reason he passes over with silence all mention of the Crosse with teares and great reverence honourd by Saint Alban and retain'd till the last moment of his life And as for the miracles perform'd by him the iubilation of Angells after his death and the like he confidently pronounces to be contrary to the truth of history And why Surely because he could not parallell such Miracles in the Gests of his new Protestant Martyrs no Angells God knows reioyced or praised God at their Executions 7. One observation of his full either of ignorance or malice must not be omitted That is where he says That the History of Saint Albanus his Martyrdom reports how the holy Martyrs head when it was cutt and separated from the body spoke some thing But this says he is like a Monkish fiction As if that namelesse Authour had been a Monke who was not so much as admitted into the Church by Baptisme But neither he nor any ancient or Modern Catholick Authour speaks of any such thing So that it seems he mistook the relation ascribing the Angells hymns to the Martyrs tongue XV. CHAP. 1. The Pious devotion of Ancient Christians to the Relicks of Holy Martyrs 2.3 Confirmed by the Acts of S. Sebastian c. 4. The Manicheans contemners of such Relicks 5.6.7 Temples built by Brittains to the honow of S. Albanus c. 8.9 Protestants wrongfully ascribe this Veneration of Relicks to S. Gregory 10. S. Albanus venerated at Mentz by the name of S. Albinus And why 11 12 The Controversy about the Body of S. Albanus between the Monks of Ely and S. Albans decided 13. S. Gregory Nazianzens testimony of the Veneration of Relicks 1. BEfore we quitt this argument we will shew with what piety and reverence the devout Christians in that and the following ages behaved themselves toward the ashes and sacred Relicks of our Holy Martyr This we may collect from the practise of those times in other Provinces For the persecuting Infidells knowing well with what solicitude Christians gathered the bodies and members of dead Martyrs and with what devotion they venerated
the end the Councill may again be renewed if you please let us honour the memory of S. Peter the Apostle that those who have examined the cause may write to Iulius Bishop of Rome and if his sentence be that judgment ought to be renew'd let it be renew'd and let him appoint Iudges But if he shall approve the cause to be such as that those things which have been acted in it shall not be again reiterated what he decrees herin shall be confirmed if such be all your pleasures The Synod answered This pleases us 7. In pursuance of which there was added this following Canon Gaudentius Bishop said If you please let this be added to this Decree which thou hast pronounced full of Sanctity That when any Bishop shall be deposed by the judgment of neighbouring Bishops and shall publickly declare that his intention is to plead his cause in the Citty of Rome after such an Appeale of a Bishop who seems to be deposed let not another Bishop be ordain'd in his chaire till his cause be determin'd in the judgment of the Bishop of Rome 8. Moreover to provide against tedious delays of causes and incommodities of transporting witnesses to Rome with excessive charges c. the Holy Synod thought fit to adjoyn another Decree in this form Osius Bishop said It is the pleasure of the Synod that if a Bishop be accused and that the Bishops of that Region assembled together shall give judgment against him and depose him from his Degree in case he who is depos'd shall appeale and have recourse to the Bishop of the Roman Church with a desire to be heard before him if the said Roman Bishop shall think it just to have the examination of the cause renew'd let him be pleased to write to those Bishops which are in a neighbour and confining Province signifying that they should diligently examin the matter and determin the cause according to truth and justice But if the Bishop who desires his cause may again be heard shall by Petition move the Roman Bishop to send from his own presence è latere suo a Preist to heare and iudge the cause it shall be in the power and liberty of the Roman Bishop to doe as he pleases and thinks most convenient And if he shall resolve to send persons having his authority from whom they are sent to be present in judgment with other Bishops this shall be left to his own pleasure But if he think sufficient that the Bishops of the said Provinces put an end to the controversy let him doe what in his most wise counsell he shall judge most expedient 9. Thus was the matter of Appeales or Revisions regulated in this holy Synod at which were present no fewer then thirty African Bishops named by S. Athanasius in his Apology So that it may seem wonderfull how the same cause of Appeales could afterward in the next age be question'd by their successours But the true ground hereof was that the Donatists had by their subtilty and malicious diligence abolished all the Copies and true Acts of the Councill of Sardica through Africk in the place of them substituting the Acts of the Anti-Synod celebrated by a few Eastern Bishop at Philippopolis under the title of the Synod of Sardica And their motive was because in the Epistle of that false Council the Arian Bishops made mention of Donatus the Donatist Bishop of Carthage This appears by comparing severall testimonies of S. Augustin as where in a certain Epistle he sayes Fortunius the Donatist shew'd mee a certain Book out of which he pretended to demonstrate that the Councill of Sardica had written to the Bishops of Africa of the Communion of Donatus And â— little afterward he saith Then having taken the Book and considering the Decrees of the said Councill I found that S. Athanasius and other Catholick Bishops yea and Iulius Bishop of Rome no lesse Catholick then they had been condemned by that Councill of Sardica hereby I was assured that it was a Councill of Arians 10. These Decrees touching the Supereminent authority of the Bishop of Rome though they were not presently received in the East by reason of the discession of the Eastern Arian Bishops yet afterwards in the Councill of ConstaÌ„tinople in Trullo call'd Quino-Sextum they were expressly admitted And no shew of doubt can be made but that the Brittish Bishops caried back with them these Decrees into Brittany by which their subordination to the Roman See was evidently declared 11. A fâ—urth Canon was likewise there established to restrain the frequent repair of Deacons sent by their Bishops to the Emperours Court ad Comitatum in the regulating whereof a particular honour was attributed to the Bishop of Rome for thus runs the Canon If any such come to Rome as hath been said Let them present their Petitions to our most holy Brother and fellow-bishop of the Roman Church that he may first examine whether they be honest and just and consequently afford his diligence and care that they may be caried to Court All the Bishops said that this pleased them well and that the counsell was honest Then Alypius Bishop sayd If such men undertake the incommodities of a long voyage for the causes of pupills widdows and such as are unjustly oppressed they will have just reason to doe so But now they repair thither to make Requests for things which without casting an odious envy on us and which deserve reprehension can not be granted therfore there is no reason that such should be permitted to goe to the Court. 12. The Synod being dissolved the Emperour Constans employ'd his utmost diligence and authority in the execution of its Decrees And wheras the cheifest difficulty was concerning the restitution of S. Athanasius to his See for the Eastern factious Bishops who had made a discession from the Councill had used means to obstruct his return Hereupon Constans wrote to his Brother for his restitution adding withall by way of menacing that if he should refuse to effect it he must know for certain that himself would come thither and in despight of him restore the Banish'd Bishops to their Sees Thus writes Socrates out of the Emperours letter 13. Now what effect this intercession of the Emperour Constans had the same Historian thus continues to relate Assoon as the Eastern Emperour understood these things he conceiv'd in his mind no small greif Whereupon assembling many Eastern Bishops he declared to them how difficult a choice was offred to him and ask'd their counsell what he should doe Their answer was That it was much better to allow Athanasius the administration of his Church then to hazzard a Civill warr Hence it came to passe that the Emperour constrained by mere necessity sent for Athanasius to come to him 14. The year following therefore Athanasius return'd into the East being recommended to the Emperour by letters written in his behalf by Pope Iulius He was
free from sinn but that they may by Adoption be admitted into the Kingdom of God And though they were not baptised yet they should enioy an eternall and happy life though excluded from the Kingdom of God 4. These Heresies began to appear in publick about the year four hundred and four or five and being taken notice of by Pope Innocentius Pelagius compos'd a Letter of Purgation which was presented to his successour Pope Zozimus After which he went into Palestina not daring to come to Rome to clear himself And his Doctrines being reprov'd by S. Hierom in the East and by S. Augustin in the West Pelagius appeald to the iudgment of a lawfull Synod which was assembled at Diospolis or Lydda in Palestina and his accusors Heros and Lazarus two Bishops from Gaule by reason of the sicknes of one by the way not being able to appear in the Synod Pelagius gave such captious answers to the interrogations propos'd to him by the Bishops present that he escaped a censure and was acknowledg'd an Orthodox Catholick 5. About the same time his prime Disciple Caeletius was condemned for his Heresies in a Synod at Carthage from which he appeald to the Roman See yet not daring to pursue his Appeale he fled into Asia and there by fraud obtained the degree of a Preist After which another Synod of Numidia at Milevis again condemned the same Errours A Copie of both which condemnations being sent to Pope Innocentius he approv'd them and excommunicated both Pelagius and Celestius yet with a condition that upon their revocation of their Errours they should be restor'd to Catholick Communion 6. Their Heresies notwithstanding spreading abroad the African Bishops of both Councils deputed S. Augustin by common consent to confute them And with what diligence and efficacy he perform'd this charge his glorious labours doe to this day admirably testify 7. S. Innocentius being dead his Successour Zosimus received an Appeale from the iudgment given by another Councill of Carthage against Celestius who came to Rome and presenting to the Pope a Discourse touching his Doctrine which he profess'd to submitt to the See Apostolick pretending likewise to subscribe to the Letters written by Pope Innocentius to the two African Councils in which his Heresy by which he denied Originall sin was principally condemn'd Hereupon Pope Zosimus favourably interpreted his Libell or Discourse and delayd his absolution only two months till he could receive an answer from the Africain Bishops 8. Pelagius likewise using the same arts endeavoured to surprise Pope Innocentius by a Book of his Doctrin written with such ambiguity of words that his Hereticall senses could not be discovered but by readers of a more then ordinarily sharp sight and iudgment This Book was likewise presented to Pope Zosimus To which was added a Symbol of his Faith directed to the Pope and composed so artificially that it hath been printed as a Sermon of S. Augustins the one hundred ninety first in number by changing the beginning and end of it instead of Beatissime Pater saying Dilectissimi Fratres At the arrivall of which Treatises at Rome there was great ioy as if the Hereticks had been converted Of which Pope Zosimus informing the African Bishops they again assembled at Carthage and carefully pondering these things they wrote back to Pope Zosimus signifying to him that it was not sufficient that Celestius should in grosse subscribe to Pope Innocentius his letters but that he should also anathematize expressly the words impiously sett down in his own Libell They likewise detected the fraud by which Pelagius in his Libell had vayled his hereticall sense 9. Hereupon Celestius being urged by Pope Zosimus to pronounce anathema against the Doctrins objected to him by Paulinus a Deacon and which himself had manifestly inserted in his own Book privately withdrew himself from his tryall thereby shewing that his submission to be corrected by the See Apostolick was false and hypocriticall At the same time severall Writings of Pelagius likewise were discovered in which his Heresies manifestly appeared 10. Pope Zosimus therefore without any further delay imitating his Predecessour Innocentius saith S Augustin did a second time with the like authority condemne their Doctrins and excommunicate their persons Which Sentence of Condemnation was solemnly first of all in a Synod pronounced by Sixtus a Roman Preist afterwards Pope whom the Pelagians had esteem'd but injustly a principall Patron of their Heresy Which Heresy having been proscrib'd by so many Synods and more then once by the Roman See the Emperour Honorius also published an Imperiall Sanction by which he not only banish'd Celestius and Pelagius out of Rome but ordained that whosoever should teach the same Doctrins being thereof convicted in iudgment by whomsoever should have the same punishment of Exile inflicted on them Which Decree he commanded to be published through the whole Empire These were the Acts of many years which to avoyd interruptions are summ'd up together 11. Notwithstanding all this care of all Sorts of Magistrats both Ecclesiasticall and Temporall to extirpate this execrable Heresy out of the world yet by reason it directly favourd the corruption of Nature human Pride and sensuality it continued in most countreys and particularly in Brittany it made so generall a progresse that the neighbouring Churches of Gaule thought necessary to send into this Island two of their most eminent Bishops and this two severall times to represse it Which how they gloriously performed shall shorly be shew'd in due place 12. At the same time as Pelagius infected Brittany so did another infamous Heretick infect Gaule likewise That was Vigilantius concerning whom S. Hierome thus writes Gaule alone was a countrey that produced no monsters of Heresies in former times But on a sudden there arose one Vigilantius who may more justly be called Dormitantius who being full of an unclean Spirit entred combat against the Spirit of Christ and denyed that the Sepulchers of Martyrs ought to be venerated condemning likewise the devout Vigils celebrated before the Festivalls of Gods Saints Which Errours of his are detested by the whole Catholick world He also imitating Iovinian at feasts declamed against Fasting prefer'd riches before voluntary proverty and Mariage before Virginity XXV CHAP. 1.2.3 After Marcus and Gratianus Constantin is proclamed Emperour in Brittany 4.5 c. Geffrey Monmouths fable of him disproved 7. c. Constantins successes in Gaule c. 11. Gerontius rebells against him and is slain 12. c. Constantin overcome by Constantius and slain And Rome is sack'd by the Vandals 1. IN the year of Grace four hundred and sixe Gaule was overrun by the Vandals Sueves and Alans Which opportunity being observ'd by the Picts and Scots they likewise breaking out of their limits wasted the confining Provinces of Brittany The Governour of the Island at that time was Marcus whom on a sudden the Army saluted by the Title of Emperour imagining that under the conduct of so
whole Nation 12. This wonderfull Victory is beleiv'd to have been obtain'd neer a town call'd Mold in Flintshire for there is a large feild which still retaines the name of S. Germanus being call'd in the Brittish language Maes-garmâ—n There also runs the River Alen in which probably the Picts and Saxons were many of them drown'd And besides this the place being situated neer the Sea lay fittly for the abord of the Enemies Navy and armies This Victory likewise seems to be celebrated by S. Gregory the Great who expounding those words of Iob Cardines quoque mariâ— operiet He covereth the bottom or roots of the Sea makes mention of Alleluiah sung by the Brittains and the great vertue thereby obtain'd over the Ocean and all their Enemies S. Beda indeed applies this passage to the times of S. Augustin and conversion of the Saxons Whereas that Book was written before Saint Augustins arrivall in Brittany and therefore more properly belongs to the present story 13. The great blessings confer'd by these Venerable Bishops on our Island were in some degree recompenc'd by the prosperous voyage which at their return they acknowledg'd from the intercession of the Tutelary Saint of Brittany the glorious Martyr S. Albanus For so writes the fore mentioned Authour Constantius saying Their own merits and the intercession of the Martyr S. Albanus obtain'd for them a calm voyage by Sea so that their prosperous ship rendred them safe to the desires of their freinds at home From whom they had been absent little more then the space of a year during which short time so many wonderfull things were wrought by them never to be forgotten nor without great veneration mention'd by us This was S. Germanus his first voyage into Brittany Within six years he will be obliged to return once more and make a longer aboad here VI. CHAP. 1.2 c. S. Patrick a Disciple of S. Germanus receives his Mission from P. Celestinus 7.8 His companions in his Mission 9.10 Irish Magicians give warning of his coming 11. c. Of the Staff of Iesus 1. DVring the time that S. Germanus remain'd in Brittany S. Patrick being then sixty eight years old inseparably adhered to him from him he learnt many instructions in Christian Doctrin Disciplin receiv'd many examples of vertue and piety for his imitation By him likewise he was encourag'd to undertake the Conversion of the Irish Nation but withall admonish'd to expect from the Apostolick see of Rome a commission and authority to execute that Apostolicall Office 2. For which purpose he accompanied S. Germanus into Gaule from whence the year following he went to Rome being desirous saith Iocelinus to have his actions and iourney into Ireland confirm'd by the authority of Pope Celestinus He had appointed by Saint Germanus for his companion to Rome to be a comfort in his travell and a witnes of his holy conversation a certain Preist named Sergecius a devout servant of our Lord. When he was arriv'd at Rome he committed himself to the Prebends of the Roman Church to be more perfectly instructed in their instituts 3. Afterwards he repair'd to the Holy Pope Celestinus and humbly casting himself at his feet earnestly besought him to employ his care for the conversion of the Pagan Irish Nation Which Petition of his being very acceptable to the Holy Pope he a while after sent for him and changing his name from Magonius to Patricius as prophecying that he should be a spirituall Father of many soules he promoted him to the Episcopall dignity and so directed him to his voyage into Ireland Thus writes Stanihurst in the Life of our Saint Other Authours affirm that he was ordain'd Bishop by S. Amator or by an Archbishop called Mathew But all generally agree that he receiv'd his Mission only from Pope Celestinus 4. And hereof S. Patrick himself is a most authentick witnes as may appear in an Epistle which he wrote of his Legation which begins thus In the name of our Lord Iesus Christ. I Patricius a poor humble servant of our Lord in the four hundred and thirtieth year of his Incarnation was sent Legat by the most holy Pope Celestinus into Ireland the inhabitants whereof by the Divine Grace I converted to the Faith of Christ c. 5. This Epistle is extant in Capgrave and also in the fifth Tome of the Great Bibliotheque of the Fathers Where is added this Observation of the learned Gerardus Vossius This Epistle of the Legation of S. Patricius we found some years since among the Manuscript Collections of Marianus Victorius of pious memory Bishop of Reate who receiv'd it transcrib'd faithfully out of a most ancient Copy of Glastenbury Abbey at the time when he attended Cardinal Poole sent by the Pope Legat into England So that the authority of it seems not fitt to be rejected The whole tenour of this Epistle has been already produc'd in the fifth Chapter of the second Book of this History upon occasion of treating concerning the first foundation of the Abbey of Glastenbury by S Ioseph of Arimathea and his disciples 6. In the same Epistle S. Patrick also testifies that together with the Episcopall Degree S. Celestinus bestowd on him twelve years of Indulgence His words are I found in Writings of a later date that S. Phaganus and Diruvianus obtain'd from the Holy Pope Eleutherius who sent them ten years of Indulgence And I brother Patricius received of Pope Celestin of happy memory twelve years Hence it is that Florilegus saith That S. Patrick took his iourney to Ireland enrich'd with spirituall treasures 7. He was accompanied in his Legation saith Iocelinus with twenty persons eminent for their wisedom and holy conversation Which were assigned to him for his assistance by Pope Celestinus In his iourney he diverted to S. Germanus his instructour from whose liberality he received chalices Preistly vestments and store of Books together with many other things proper for Ecclesiasticall Ministery 8. One of his principall companions was the same Sergetius or Segetius who by S. Germanus his order had attended him in his iourney to Rome being a pious and vertuous Preist There are mention'd in Ecclesiasticall monuments two whose names were Auxilius and Isserninus nam'd by some Servinus their names are found subscrib'd in a Synod assembled afterward by S. Patrick in Ireland Others there were of inferiour Ecclesiasticall Orders saith Bishop Vsher who under S. Patrick ministred to our Lord. 9 Warning of S. Patricks coming into Ireland was given severall years before by the Magicians and Pagan Prophets there as we read in his Life extant in Capgrave For they said A man will come hither with his wood whose Table shall be placed on the Eastern side of his house and some persons standing behind together with others from the Table will sing and the Congregation will answer them saying Amen When this man comes he
moreover ambition and revenge had such power over him that they invited him to commit crimes which hastned the ruine of his countrey Hence it is that Gildas calls him the Tyrant of Danmonia Tyrant by reason of his cruelty and Tyrant of one onely Province because severall others at the same time had invaded each one their severall Principalities and for the maintaining of their unjustly usurp'd power fill'd the whole nation with all manner of crimes and impiety 4. This gave occasion to the same Gildas to write and publi'sh a passionate Invective against the vices of the whole Brittish Nation which had universally deprav'd the inhabitants of all states and conditions excepting a few exceeding few who seing destruction unavoydably coming on the Nation sequestred themselves from publick affaires and in solitude deplor'd the sins of others and by great austerities and pennances procur'd indulgence to their own soules 5. In former times saith he our Kings publick Officers private persons Bishops and other Ecclesiasticks every one kept their order and perform'd the duties belonging to them But when they were dead Such as Ambrosius Vther-pendragon Arthur and likewise Dubricius David c. there succeeded a generation utterly ignorant of the former Vertues among whom all the rules of Truth and Iustice were so shaken and subverted that no foot-steps nor so much as the least monument of those vertues appeard in any of the foresaid orders and conditions c. 6. Constantin at his first ascending into his Throne bound himself by a solemn Oath to govern justly and to use his utmost endeavours to defend his subjects from injuries and oppressions and the common wealth from the violence of its enemies This appers because the year following we find him accused of perjury and violating his Faith given for his barbarous cruelty and sacrilegious profanation of Gods house 7. For two sons of Mordred saith Mathew of Westminster rose in arms against Constantin being desirous to revenge their Fathers death slain by King Arthur as hath been said These ioyning in a confederacy with the Saxons fought many battles with him But at last being compelled to flye Constantin pursued them and one he slew before the Altar of S. Amphibalus his Church in Winchester And the other who had hid himself in a certain Convent of Monks he condemned to a cruell death at London 8. For this Sacrilegious inhumanity Gildas in his too free stile calls Constantin the tyrannicall whelp of the Lyonnes of Danmonia an infringer of the dreadfull Sacrament of an Oath by which he bound himself before God and all his Saints to abstain from all injustice and treachery to his subjects notwithstanding which in the very bosoms both of their carnall Mother and the common Spiritual Mother the Church and nere unto the most Holy Altars he had torn the bowels of two Royal Youths though covered with the Vestment of a holy Abbot Sancti Abbatis amphibalo whilst they stretched forth their hands not armed with swords to resist but to implore help from God and his Altar notwithstanding all which he most barbarously shed their blood which with a purple dye stained the Seat of the Ecclesiasticall Sacrifice and the Sacred palls which covered it By which expression of Gildas it seems that these two children Sons of Mordred had not been guilty of raising war against Constantin but without any offence done by them had been murdred contrary to his â—ath 9. In consequence to which Invective the same Authour adioyns most pressing exhortations to Constantin that he would doe suitable pennance for these horrible crimes implore the Divine Mercy that if possible he might avoyd the dark inextricable torrents of eternall fires in which otherwise he must for ever be rolled and roasted 10. It is probable that this Zealous Writer who flourished at this time did personally use the like exhortations to him which he after recorded in his Book and that they wrought a good effect on him For though some of our Historians write that he was slain by Conan who succeeded in the Kingdom Yet Hector Boëtius relates how Constantin after a short raign having been deprived of his wife and children grew weary of his Kingdom and privily stealing from his freinds went into Ireland And that there for the love of Christ he laboured unknown like a poore servant in a Mill. But afterward by perswasion of a Monk to whom he had discovered his condition he was induced to shave his head and consecrate himself to a Religious life in a Monastery where he lived with such piety and devotion that he became a pattern of all vertues to the rest of the Monks That at last he was by the Prelat of that place sent in Mission to the Scotts to instruct that nation in the doctrin of Christ where he suffred Martyrdom by the hands of certain impious persons After some Ages he was venerated as a Saint and by the authority of succeeding Bishops Temples were dedicated to his honour which yet remain in that Nation 11. What is thus related by Boëtius receives a strong confirmation from the Authour of S. Davids life in Capgrave where we read That when the fame of S. Davids holines was spread abroad severall Princes forsaking their Kingdoms retired to his Monastery Likewise Constantin King of the Cornishmen which is the same Title with Rex Danmoniae in Gildas forsaking his Throne became a Monk there and after some time spent in the devout service of God he at last went into a far distant countrey where he built a Monastery II. CHAP. 1.2 c. S. Kentigern forced to flye into Wales where he founds a Monastery and Episcopall See Of Malgo a Prince who opposed him 1. BEfore we proceed to the Gests of Conan Successour to Constantin in the Kingdom of Brittany it will be requisite that we relate a great affliction and persecution which befell the famous and Holy Bishop Kentigern in the second year of the raign of the said Constantin His Birth Education consecration to the Bishoprick of Glasco with the defects attending it have been already declared 2. Now in pursuance of his succeding Gests Iohn of Tinmouth thus writes Certain Sons of Belial kinsmen to King Marke rose against the Saint conspiring his death Whereupon being admonished by Divine revelation he departed directing his journey to Menevia where the Holy Bishop David flourished with all vertues Near Caër-leon he converted many to the Faith and built a Church Being come to S. David he abode with him some time and received from the Prince of that Region Cathwallam a place commodious for a Monastery Which having erected at Egla Elwy he fixed there an Episcopall See Near that place there was a certain Noble man which often threatned and effectually endeavoured to expell him from thence whom God therefore smote with blindnes But upon the holy Bishops prayers his sight was restored for which he became
Peter design'd Abbot of his New Monastery to assure S. Gregory of the well-fare of his children and the great hopes of a good successe of their Mission 2. Withall he made a request for a fresh supply of New Missioners to assist them in the dispensation of Divine Mysteries considering the great coÌ„course of those which desired instruction to comply with all which exceeded the power of those few labourers already employd And lastly for his own information and enablement to govern as became him the infant-Church of the Saxons so as to give no offence nor advantage of calumny to the Brittish Clergy which no doubt attentively bent their eyes upon his actions S. Augustin proposed certain Questions and difficulties to S. Gregory desiring his resolution of them What these particular Questions were will appeare when S. Gregories answer comes 3. For the present we will only take notice of a somewhat confident Censure which a Protestant B. Godwin has given of S. Augustin on this occasion Augustin saith he was perhaps no ill man but his ignorance was shamefull as appears by the Questions proposed by him to S. Gregory But he might have considered that those Questions principally regarding outward Rites and Iurisdiction which Rites were not altogether uniformly practised at Rome and in France c. It was necessary in a tender Church as this was to take care and circumspection about matters which otherwise were not of so great importance However the Character wich S. Gregory from knowledge and experience gave of S. Augustin deserves more to be regarded then B. Godwins which Character is contain'd in an Epistle written by that Holy Pope to King Ethelbert Our most Reverened Brother and Fellow-bishop Augustin saith he is a man very learned in the Rule of Monastick Institution full of the Science of the Sacred Scriptures and through the Divine Grace eminent in good works and vertues 4. Iohn Pits testifies moreover that by the same Messengers Letters were sent to Saint Gregory from King Ethelbert whom he reckons among the ancient Illustrious Writers of Brittany because there were extant besides a Treatise call'd Decrees of Iudgment a Book of Epistles writen by the same King to S. Gregory and S. Augustin as this Authour collects from S. Beda IX CHAP. 1. 2. c. The Gests Miracles Translation c. of S. Ivo 1. WIthout interrupting the order of the Gests of S. Augustin the next of which regards S. Gregories Answer to his Letters and Requests which will not arrive till this year of our Lord six hundred be past We will here interpose the Gests of two Saints the one a stranger but dying in Brittany the other a Brittain but dying beyond seas and of both the death hath been consign'd to this year 2. The first was S. Ivo concerning thorn Camden thus Writes The River Vse being ready to enter into Cambridgshire passes by a town handsom enough and well inhabited which in the Saxon tongue was anciently call'd Slepe but now S. Ives from Ivo a Persian Bishop who about the year six hundred travelled through England and every where left a sweet-odour of his Sanctity carefully sowing the word of God where he pass'd and at last left his name to this Town where he ended his life From whence notwithstanding the Monks of Ramsey shortly after translated his Body thither This was a very rich Monastery seated among the Fennâ— about seaven miles distant from thence 3. More particularly concerning this Saint we read in Capgrave Florentius Matheâ—â— of Westminster and Malmsburiensis that he was born in a Citty of Persia called Frianeos that his Father was a Prince there named Yomos and his Mother Isitalia That his onely Brother Athanatos lived an Eremiticall life in a certain wood and was illustrious for Miracles That Saint Ivo was elected Bishop in the town where he was born and not long after translated to the Archiepiscopall See of the Citty Asitanea Which See he governed with great Sanctity and prudence till a terrible famine so desolated the Countrey that Parents were compelled to devour their children By reason whereof Saint Ivo with eleaven more devout companions forsook that Region and passing through many countreys at last came to Rome where by the advice of the Pope they severed themselves and Saint Ivo by divine disposition together with his Nephew Sithius his kinsman Inthius and some others caâ—e into Brittany Where he spread the Gospell wheresoever he came and afterward went over into France where yet he could not be perswaded to abide long though the king and people expressed all kindnes and respect to him but returned into Brittany and to his death remaind in a town call Slepe at three miles distance from Huntington serving God all his days in watching fasting and prayers 4. The occasion of the Translation of his body from thence is by the same Authours described after this manner His Sacred Body remained severall ages in the place of his buriall insomuch as his Memory was lost in that place But at last in the year of Grace one thousand and one a certain husband man as he was plowing the ground light upon his Tomb which being taken up and opened the Body of a Bishop in his Pontificall ornaments was seen in it Whereupon the Pastor of that village called Ednoth a Monk being sent for they with his advice caried the Body into the Church and with great reverence placed it near the Altar The night following the same Bishop S. Ivo appeared in a very reverend form and with great brightnes to a Carpenter called Ezi and told him who he was commanding him to signify to another Ednoth Abbot of Ramsey that he should translate his and his companions bodies from thence to his Monastery But the poor man not having the boldnes to relate this vision he appeared to him a second time repeating the same commands Which he still neglecting to perform at the third apparition the Bishop smote him on the side with his Crosier telling him that the pain of that stroke should remain till he had performed what had been enjoyned him The mun awaking presently after found a greivous pain in his side as if a sword had peirced it 5. That was he compelled to declare his vision to the Abbot which assoon as he had done he was freed his pain But the Abbot would give no credit to what the man told him but calling him clown and fool said Must we translate and venerate the ashes of I know not what cobler The night following the Holy Bishop appeared to the Abbot and said Rise quickly for I whom thou scornfully calledst Cobler have brought thee here a pair of boots that will last a good while These thou must putt on and wear for my sake Having said thus he seemed to draw on his leggs a pair of boots with care to make them sitt smooth and hand som. Presently the Abbot waking felt such horrible pain
Monastery But afterwards when a Church more magnificent was there built it was translated thither and deposed at the right hand of the Altar with veneration due to so holy a Prelat 3. How great the merit of this Blessed Bishop was saith the same S. Beda God was pleased to shew by severall Miracles It will suffise to relate onely two of them in this place A certain Preist named Vtta a man highly esteemed even by Princes for his gravity and integrity was sent into Kent to conduct from thence Eanfleda the daughter of King Edwin to be wife to King Osâ—in This Preist went thither by land but intended to return by Sea with the Virgin Before hâ—â— iourney he went to the Holy Bishop Aidan desiring his prayers for a safe iourney to himself and company The Bishop gave him his benediction and withall delivered to him some Oyle which had been sanctified saying I know that when you shall be at Sea a contrary wind and tempest will come on you but remember that when you are in danger you cast this Oyle into the Sea aend thâ— tempest will pâ—esently cease and your return will be prosperous All which particulars succeeded in order exactly as the Holy Bishop had foretold Thus the Man of God both foretold the Tempest by the Spirit of Prophecy and by the power of the same spirit though corporally absent he calmed the Tempest when it was risen The account of this Miracle I received not from a relatour of doubtfull credit but a Preist of our Church of great integrity called Cynimund who protested that it was told him by Vtta himself the Preist to whom and by whom it befell 4. The Second Miracle was that when King Penda entred with an Army into those parts and was determined to sett on fire the Royal Citty which took its name from Queen Ebba for which purpose he encompassed it with heaps of wood and other combustible matter to which fire was applied S. Aidan being then retired into his Isle of Farne about two miles distant from that Citty and seeing the fire smoke ascending up-wards he lifted up his eyes full of tears to heaven and said Behold o Lord how great mischeif Penda does to thy people Assoon as he had said those words the wind immediatly turned the flames upon those who had kindled them So that the enemies forbore to impugn the Citty which they saw was defended from heaven 5. Now though S Aidan and his White Monks did erroneously swerve from the generall practise of the Church in the Observation of Easter yet saith Baronius far be it from us to reckon among the Quartodeciman Hereticks such a man who by an Apostolick Spirit and power converted that Nation to the Faith How their practise differed from that of those Hereticks we have already declared out of S. Beda His Memory is celebrated in the Roman Martyrologe on the one and thirtieth of August where this elogium is given of him In England on the said day is the commemoration of S. Aidan Bishop of Lindesfarn whose soule S. Cuthbert then a keeper of sheep seing caried up to heaven he left his sheep and became a Monk XVI CHAP. 1.2 c. Saint Cuthbert a child sees Saint Aidans soule caried into heaven whereupon he quitts the world and retires into the Monastery of Mailros 1. THAT which the Roman Martyrologe wraps up in a few words touching the occasion of S. Cuthberts undertaking a Monasticall Profession S. Beda more at large sets down in his Book of the Life of that Saint which for the reverence due both to him and S. Aidan we will hâ—â—e transcribe And shall hereafter have â—â—equent occasion to write more of his Sanctity the rudiments whereof now began 2. When the Divine Grace which governs the lives of Gods servants was pleased that the devout young man Cuthbert by undergoing a more austere Profession should obtain a higher reward of Glory he was then employed in the guard of sheep committed to his care in the remote mountains One night it hapned that whilst he was watching in prayer his companions then being asleep he saw on a sudden a light from heaven so bright that it dispelled all the darknes and therein he saw great multitudes of Angels descending to the earth and presently after return to heaven carying with them a soule of a marvellous brightnes This sight caused great compunction in the devout youth and an earnest desire to undertake a spiritual Life that thereby he might be partaker of eternall felicity among Gods Saints And presently giving thanks and praises to God for this favour he also wakened his companions inciting them with brotherly exhortations to ioyn with him in praising God Alas poor wretches said he we are wholly given up to sleep and idlenes and are unworthy to see the light of Christs ServaÌ„ts who are always watchfull in his Praises Behold I whilst I was even now praying saw the great wonders of God the Gate of Heaven was opened and the soule of some holy person was conducted by Angels into the glory of heavenly Mansions where it will for ever blessedly behold our Lord whilst we remain negligent in this darknes below Surely this was either a Holy Bishop or some other perfect Christian whom I saw with such resplendent brightnes and such Quires of Angels caried up to heaven These words of S. Cuthbert did not a little inflame the hearts of the other Shephards to praise God 3. The next day he was informed that S. Aidan Bishop of the Church of Lindesfarn a man of admirable piety dyed that very houre in which he had seen his soule mounting to heaven Whereupon he presently resigned up the sheep which he had fed to their owner and resolved without delay to goe to a Monastery 4. S. Cuthbert now meditating seriously on his entrance into a new and more stricks life the Divine Grace was present to him confirming his mind in that good purpose and moreover by manifest signs shewed that to those who seek the Kingdom of God and his righteousnes all things necessary for bodily subsistence shall be administred For on a certain day as he was iourneying alone about the third hower he turned aside into a certain village which he saw a good distance from him and entred into the house of a certain Matron being desirous to repose there awhile and to gett food not for himself but his horse The woman received him kindly and earnestly desired that she might make some thing ready for his refection But the devout young man refused telling her that he could not eat because it was a day of Fast. For it was indeed Friday on which most faithfull Christians out of reverence to our Lords Passion doe prolong their fasting till three of the clock after noon She notwithstanding being devoutly addicted to hospitality persisted in her desire and told him that all the rest of his iourney he would find neither village nor
piety There inhabites an Abbot of Eminent vertues named Elerius who by continuall Pennance and Prayer is become so exempted from secular cares that nothing in this present life has any tast to him all his affections being employed on celestiall matters 12. Thither therefore the Holy Virgin directed her steps and the said Abbot Elerius by Gods holy Spirit being admonished of her coming went out to meet her and receiving her with great honour brought her into a Convent of Religious Virgins recommending them to her care and government Whosoever was sick and came to her returned back with perfect health and if any were sad or deiected in mind they received consolation and inward peace of soule 13. At last on a certain night as she was intenâ—ive to her devotions our Lord appeared to her and signified to her that the day of her dissolution was at hand Wherefore on the fourth day before the Nones of November being full of vertues and good works she gave up her Spirit to God And was buried neer the bodies of Saint Chebi and Saint Senan By her intercession Almighty God was pleased to work many Miracles among which this was one that she gave fight to a certain Carpenters daughter who had been blind from her Nativity c. 14. This is the account which Robert Abbot of Shrewsbury has given of the Gests of this glorious Virgin Saint Winefrid From what particular Records he extracted his Relation doth not appear But Tradition delivers that immediatly after her death her Story was written by the Holy Abbot Elerius her last Spirituall Father and probably from him the said Robert received most of the passages in his Narration 19. The Sacred Relicks of this Holy Virgin lay at Witheriac or Guitherine till the year one thousand one hundred and thirty eight at which time her Body was translated to a Monastery of Monks in Shrewsbury where Almighty God approved the Veneration which men with great devotion shewd to her by wonderfull miracles So frequent and so great a concourse there hath been ever since to her Shrine and likewise to her Well that in severall of our Kings raigns the fame of almost continuall Miracles wrought by her intercession hath invited severall Popes to confer speciall Indulgences on those which Visited them Her Feast on the third of November was generally celebrated in England with Nine Lessons and in her Office this Prayer was added O Almighty everlasting God who hast honoured the Blessed Virgin Saint Winefride with the reward of Virginity Grant to us we beseech thee by her intercession that we may despise the allurements of this world and together with her obtain the Seat of ever lasting glory Amen 16. Now it ought not to be esteemd a preiudice or ground of suspicion of the Truth of these Gests of Saint Winefride that Saint Beda and some other of our ancient Saxon Historians have not mentioned her among the other Saints of this age in whose praises they have so largely employed their Eloquence For Saint Beda professes his design to have been to relate the History of his own Saxon Nation onely in which he was imitated by following Historians and besides this so great a divorce there was in the affections of the Brittains and Saxons that they renounced all commerce together Hence it is that in the Writings of S. Beda c. there is a proâ—ound Silence not only of S. Winefride but likewise of S. Patrick S. Vrsuls S. David S. Dubritius S. Kentigern and others of whom we treated heretofore who yet without doubt were most illustrious Starrs of their respective ages and of the Brittish Church IX CHAP. 1.2 c. Of severall Brittish Saints Saint Beuno S Chebeus S. Senan S. Deifer S. Elerius 1 IN the forogoing Narration we have the Memory of five Saints celebrated Saint Beuno S. â—hebeus S. Senan S. Deifer and S. Elerius whose Names being written in the Book of Life have worthily found a place likewise in our Martyrologe As for S. Beuno no more of him is found then what hath been written already 2. S. Chebeus is no doubt the same whom heretofore we called S. Kebi sirnamed Corineus a Disciple of S. Hilary Bishop of Poâ—â—tiers in the year of our Lord three hundred sixty one who having instructed the Inhatants of Anglesey Monae in the Faith of Christ dyed and was buried in Northwales in whose Monument the Sacred Body of S. Winefride was layd His Memory is celebrated in our Martyrologe on the ninth of November 3. S. Senan the assistant and instructour of S. Winefride in the perfection of a Religious liâ—e is commemorated in our Martyrologe on the twenty ninth of April where his death is assigned to this year six hundred and sixty He was for his Sanctity famous not onely in Wales but Cornwall also where there is a small haven and Town of Fishermen called from his Name 4. S. Deifer at the same time lived a retired life not far from SS Winefrids Monastery built by S. Beuno whose Successour he was in the direction of the said Holy Virgin He for his Sanctity and Miracles is in our Martyrologe placed among the Saints on the seaventh of March and his death is ascribed to the year of Grace six hundred sixty four 5. The Memory of S. Elerius is more celebrated then the rest he lived longer with S. Winefride and built a Monastery in the vale called Clutina saith Leland c. because watered with the River Cluid which divides the Province of Flint from that of Denbigh There it was that S. Winefride directed by severall Divine admonitions found him He so conjoynd the exercises of an Eremiticall and Monasticall conversation that he had diverse Disciples of both sexes which imitated his example and Institut of life 6. He for some time to decline the frequent concourse of Visitants and that he might more freely attend to God retired into a desart saith Pits And from hence Malbranque a French Antiquary collects that he passed over into France and fixed his habitation in the Northern parts oâ— it amongst the Morini For thus he writes About the year of Lord six hundred and sixty Elerius a Noble personage of Brittany passing the Sea and travelling the way which from Bouloign leads to Teroâ—anne came to Fruge a little distant from the rising of the River Life where he chose a seat for his Solitary living To this day a fountain and little Chappell are monuments of his Memory These in ancient times afforded great benefit and help both to the inhabitants of those places and strangers 7. The same Authour acknowledges that he returned into Brittany where he also dyed as the Acts of S. Winefride doe testify Now though our Martyrologe doe consign his death to the year of our Lord six hundred and sixty yet since Pits and many other of our Writers doe affirm that he wrote her life and consequently out-lived her his death is to be placed
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
moreover pay the said First-fruits twelve-fold 5 If any one guilty of a Capitall Offence shall flye to the Church Let him enioy his life and make compensation according to iustice and Law And if any one who has committed a fault punishable onely with stripes and shall implore the priviledge and favour of the Church let those stripes be remitted 3. Then after severall Ordinances touching Civill matters follows the eleaventh Law If any one shall buy one of his own countrey servant or free or guilty of any crime and shall send him away to be sold beyond sea let his penalty be the full price of such a person and moreover let him make full satisfaction both to God and his Master That this was the ancient custom among the Saxons to sell their children hath been formerly declared in the relation how S. Gregory having seen in the Roman market-place certain children brought to sale out of the Province of the Northumbers was by that spectacle moved to procure the conversion of our countrey The twelfth Law is If any one shall bring a false testimony or pledge before a Bishop let his penalty be one hundred and twenty shillings soâ—lidos 4 We will hereto add the two and twentieth Law though not regarding the Church because therin is the first mention that can any where be found of the Welsh Walli Let a Wallus or stranger who payes an annuall taxe be rated at one hundred and twenty shillings and his Son at one hundred From whence we may observe that the German-Saxons among us called the Brittains Walli or Welchmen a Name which they never gave to themselves and the utmost Western Province Cornwall not from a certain Qveen called Wallia nor as descended from the Gaules but because they were strangers and spoke a language not understood by them for such the Germans call Wealsh and hence it is that the lower Germans called their neighbours towards France Wallons as Camden has learnedly observed 5. There remain onely three Laws which regard Bishops and the Font of Baptism One is the forty sixth Law in which by the piety and sence of that age a King and a Bishop are in a sort esteemed equall Let one hundred and twenty shillings be the penalty of one breaking peace in a town of the King or Bishop and fourscore shillings in the town of a Senatour who is called in the Saxon tongue Ealdorman and Eorle c. Another Law is this Let every one pay the first fruits of his Seeds out of that house in which he abode at the Solemnity of our Lords Nativity 6. The last being the seaventy fifth in order is this If any one shall kill the God-father or God-son of any one let him pay to the kinred of the person slain as much as is due to a Lord for compensation of the slaughter of his servant And let this payment be encreased or diminished according to the rate of the slain persons estimation in like manner as the payment to a Lord for his servant slain is to be rated But if the person slain was the Kings God-son let satisfaction be made to him according to that made to the kinred of the slain But if such a mans life was taken away by one of his kinred let some abatement be made of the money to be payed to the God-Father accordingly as it uses to be done when money is to be payed to the Lord for the slaughter of his servant And if he who is slain be the Son of a Bishop let the amercement be diminished by the halfe 7. As touching this last clause Sir Henry Spelman well observes That whereas some Writers would thence contend that Bishops in this age were married because here is mention made of a Bishops Son they are mistaken For this is not to be understood of the Naturall or coniugall Son of a Bishop but of his spirituall Son for whom he was undertaker at the Sacred font This is manifest from the Rubrick of this Law which is inscribed Of the slaughter of a God-father or God-son or to use the ancient Terms Of him that shall kill Patrinum or filiolum of any one For in old time a God-father or undertaker for one in Baptisme was called Patrinus and a God-son filiolus as now in France Parrain and Filieul 8. In generall from these Laws of King Inas wee may observe That among the Saxons man slaughter was never punished with death but onely with a fine of money nor any other crime except Robbery and that committed not by a single person but by at least seaven in a troop So tender they were of blood Wheras in later times the life of a man is become of so low an estimation that the losse of it is made the satisfaction for a trifle as the private pilfering of any thing beyond the valew of a shilling And the like tendernes of mens lives wee may observe in the Lawes of all the Northern Nations of old as the Visigoths Vandals Lombards c. XVI CHAP. 1.2 c. S. Aldelm appointed to write to the Brittish King of Cornwall to invite his Bishops to Catholick Vnity 4. His Book of Virginity written to certain devout Virgins 1. AS touching the foresaid Assembly in which these Laws were enacted whether it may properly be called a Synod is doubtfull But since in the Title of these Laws the only persons as Authours of the same named are King Inas himself by the perswasion and appointment of his Father Kenred and Hedda and Erkenwald his Bishops together with his Aldermen it is not probable that this was that Synod concerning which S. Beda writes thus Aldelm being only a Preist and Abbot by command of a Synod of his Nation wrote an excellent Book against the errours of the Brittains because they celebrated Easter not in its due Season and did many things contrary to Ecclesiasticall chastity and peace So the printed Copies read wheras in ancient Manuscripts we read Ecclesiasticall Charity and peace and concerning which Synod S. Aldelm himself thus writes When I was lately in a Synod of Bishops assembled out of all Brittany almost an innumerable company of Gods Preists mett there c. 2. However certain it is that such a Nationall Synod of the English-Saxons was convoked and held about this time in which after wholesome Constitutions made for the regulating and composing their own Churches the charity of those Bishops extended it self to their uncharitable neighbours the Brittains especially such as inhabited in Cornwall under the government of their King then called Geruntius who was Tributary to Inas King of the West-Saxons Which Brittains hitherto retained their old aversion and hatred of the Saxons and perhaps for that reason were obstinate in persisting in their old Errours particularly about Ecclesiasticall Tonsure and which was most considerable an undue celebration of Easter insomuch as this their perversenes rendred them Schismaticks from the Catholick Church To restore
apprehend to be indissolubly bound them mercifully absolved from his sins 12. But it may be some nice Disputer presuming on his skill in Scripture and other learning will fancy that he can excuse and defend himself under the sheild of such an Apology as this saying I doe sincerely venerate the Precepts of both the Old and New Testament and with my heart and tongue I doe confesse in God an Vnity of Essence and Trinity of Persons I doe freely preach to the people the Mystery of our Lords Incarnation the Crosse of his Passion and the Victorious Trophey of his Resurrection I doe diligently denounce to my hearers the last Iudgment of the living and dead in which with a most equall ballance every one according to their different merits shall receive a different retribution of happines or misery This I beleive and professe and by the priviledge of this Faith I doe not doubt but I shall be reckoned and rewarded with the lott of true Orthodox Catholicks 13. But alas this seeming Fortresse under which they hope to lurk securely I will endeavour to batter to the ground with the Engin of the Apostles reproof For S. Iames who is called the Brother of our Lord saith Thou beleivest that there is one God and immediatly he adioyns directing his speech by an Irony to the twelve Tribes in the dispersion Thou doest well But take notice of this The Devills likewise beleive this and tremble For Faith without Works is dead His meaning is that Catholick and Brotherly Charity must inseparably walk together in the same path as that glorious Preacher and Vessell of Election S. Paul testifies saying If I knew all Prophecy and all Mysteries if I had Faith so that I could remove mountains and if I should give my body to be burnt and had not Charity all this would proffit mee nothing at all I will summ up all in one short sentence That man does in vain boast of the Catholick Faith who does not follow the Dogme and Rule of S. Peter For the foundation of the Church and stability of Faith which can be shaken by no winds or tempests rests principally on Christ and after him consequently on S. Peter Hence the Apostle saith Other foundation can no man lay besides that which is layd which is Iesus Christ. And Divine Truth it self hath thus established the Priviledge of the Church to S. Peter Thou art Peter and on this Rock I will build my Church 14. This is the tenour of Saint Aldelm's Epistle to Geruntius King of Cornwall and to the Brittish Preists his Subjects in which may be observed what extreme bitternes and malice still possessed their minds against the Saxons insomuch as they chose rather to be separated from the Communion of the Catholick Church then to conform to them by relinquishing any of their old irregular Rites And here likewise may be observed how vainly our Protestant Writers endeavour to fly to the Brittains for defence of their deserting Catholick Doctrines Hence the Centuriators of Magdeburg and others imitating them taking advantage from an errour in the printed Copy of S Beda's history where Castitatem is read for Caritatem doe affirm That there was a sharp debate between Aldelm and the Brittains against whom he earnestly inveighs because they would not approve Celibacy of Preists and other new invented Rites as Beda testifies in the fifth Book of his History and nineteenth Chapter The same likewise is manifest out of Aldelms Epistle to Geruntius King of the English Whereas it is manifest that not a word is spoken in this Epistle touching Celibacy 15. This Epistle was not written in vain for as S. Beda testifies By the reading of it many Brittains subject to the West-Saxons were brought to the Catholick Rite of celebrating our Lords Paschall solemnity Whence we may likewise observe that these Brittains though they were immediatly governed by a King of their own nation yet both he and they were subordinatly dependent on Inas King of the West-Saxons Notwithstanding which dependence and subjection the Saxons did not seek by violence and terrour to force their consciences but with all meeknes and tendernes to invite them to Catholick Vnity XVIII CHAP. 1.2 Withred after six years interregnum is made King of Kent 3.4 He redeems with money an invasion of his Countrey by King Inas And builds S. Martins Church in Dover 1. IN the year of Grace six hundred ninety three the Kingdom of Kent began to take breath after six years agitation both by civill and extern commotions For after Edrick had deposed his usurping Vncle Lothere and obtained the throne by right of blood due to him by his Tyranny and injustice he incurred the hatred of his Subjects and after two years raign lost both his government and life His death notwithstanding rather encreased then ended the troubles of that Province for whether it was that many pretending to the succession factions and civill debates divided the nation or whatsoever was the cause for Historians afford us little Light to discover those affairs distinctly during the space of six years there was not any King there 2. To these civill broyles was added an invasion of that Kingdom by Cedwalla King of the West-Saxons as hath been declared Which invasion notwithstanding for the time united their dissentions so that after much hurt received the inhabitants of Kent repulsed Cedwella and driving his Brother Mul or Mollo into a Cottage sett it on fire and consumed him in it Cedwalla after this being converted to Christianity and relinquishing his kingdom to perform a pilgrimage to Rome where he desired to receive Baptism recommended the revenge of the death of his Brother Mul to his Successour Inas Who having prudently employed the five first years of his raign in settling his own kingdom the Churches in it by wholesom Lawes and constitutions at last this year he made a terrible impression into Kent 3. At this time the principall Pretender to that Kingdom was Withred the Son of Egbert who by his courage and industry had repressed the envy of his opponents and gained the generall affection of the people so that he was unanimously chosen and acknowledged King When King Inaâ— therefore in revenge of the death of Mul brought a formidable army into Kent for a while a vigorous resistance was made But King Inas having great advantage by his martiall skill and courage assisted with a far greater power King Withred was at last forced to redeem the safety and peace of his countrey with money So that a Treaty was begun and King Inas being mollified with the summ of thirty thousand marks of gold pardoned them the death of Mul and drew back his army into his own countrey 4. Bishop Parker from S. Beda gives to Withred an associate in the throne his Brother Swinfard who ioyntly administred the kingdom with great justice and piety They built saith he the Church of S.
never attributed Divine honour but a Veneration infinitly inferiour thereto to Gods Saints 6 This veneration he probably obtained from a Miracle related by the Authour of his life in this manner Wee must not saith he leave buried in silence this prodigious wonder how when his head was cutt from his body the trunk raising it self up took the head which it caried from the place where he was slain to a spring not far off which flowed with a most Christallin water in which with the hands it washed the blood away Which spring in a reverent memory of the Saint is to this day called S. Decumanus his Spring Near to which place the body together with the head was honourably buried by the neighbouring inhabitants IV. CHAP. 1. 2. c. A fearfull iudgment on a Soldier who delayed Confession and Pennance to the last 1. AMong the Gests of the year of Grace seaven hundred and seaven Mathew of Westminster relates the sad accident of a Soldier of the family of Kenred King of the Mercians which deserves a place in this History to forewarn the Reader of the danger of delaying Confession and Pennance for sins The Narration he receives from S. Beda in whose words wee will deliver it though he names not the precise year as the other does 2. In the days of Coenred or Kenred who succeded Edilred in the kingdom of the Mercians there was a certain military Officer who as he was for his industry and courage acceptable to the King so on the contrary for the neglecting his soule he no lesse displeased him And therefore he on admonished him to confesse and amend his wicked life for fear a sudden death might prevent his repentance But the unhappy man though thus frequently admonished by the King little regarded his wholesom advice only he promised that he would take a time afterwards to doe pennance for his crimes Not long after it hapned that a sicknes surprising him he was forced to keep his bed where he lay in great tormeÌ„ts The King then who loved him much came to visit him and earnestly renewd his exhortations that at least then before he dyed he would goe to confession and demand Pennance but the man answered him That he would not confesse his sins till he were recovered of his present disease for fear his companions should upbraid him that the fear of death made him doe that which in the time of health he had refused to doe Now he thought this Answer argued a great courage in him but as afterward appeared he found that he had been miserably seduced by the Devill 3. His sicknes then growing more violent and dangerous the King once more came to visit and advise him but assoon as he was entred the chamber the sick man cryed out with alamentable voyce What would you have Sir Why come you hither It is not now in your power to give mee any comfort or assistance The King replied Doe not say so I fear your sicknes distracts you No Sir answerd he I am not mad but I have before mine eyes a foul and miserable conscience What means this said the King His reply was Awhile since there entred into this chamber two beautifull young men the one of which sate down at my head and the other at my feet And one of them brought forth a Book curiously garnished but extreme little which he gave mee to read and there I found written every good action which I had done in my life but alas the number was very small and the worth of them not at all considerable When I had read it they took it from mee without saying a word 4. Then there presently came toward this house a vast army of wicked Spirits horrible to be looked on which both surrounded it without and filled all the rooms within Assoon as they were sate down one of them who by the more horrid darknes of his face and preference in sitting seemed to be the principall among them brought forth likewise a Book of a dreadfull shape an enormous greatnes and insupportable weight This Book he gave to one of his attendants bidding him to bring it to mee that I might read it Assoon as I had looked into it I found there all the crimes which ever I had committed in deed word and even the slightest thoughts all this plainly described in hideous letters Then he said to the two young men in white garments who sate there why doe you stay here since you manifestly see that this man is ours They answered It is true take him and make him partaker of your damnation 5. Assoon as they had said this they presently disappeared and two of the most wicked among those Spirits of darknes arising with forkes in their hands smote mee one on the head and the other on the feet And now they are to my most horrible torment creeping through my inward parts and assoon as they shall meet together I shall dye and be hurried by them into Hell Thus â—pake this unhappy despairing man and presently after dyed and now being for all eternity tormented he practises repentance without any fruit which he neglected to doâ— in his life time when a short Pennance might have procured him pardon 6. Now as S. Gregory writing of the like case observes wee are to iudge that this man had these apparitions not for himself to whom they proffited nothing but for our good that wee knowing his unhappy end may fear to delay the time of Pennance now allowed us least being prevented by unlooked for death wee may dye impenitent And as touching the Bookâ— of a fashion so different which he saw presented to him by the good and by the evill Spirits this was done by Divine dispensation to putt us in mind that our deeds and even our thoughts doe not vanish into aire but are reserved to the examination of the Supreme Iudge and shall be presented to our view in the last day either by our good or evill Angells And whereas in this Vision the Angells brought forth a white Book and afterward the Devills a Black one the former a very small one and the latter one of an enormous bignes that signified that in his youth â—e had done some few good actions all which notwithstanding had been obscured by the sins of his riper age But on the contrary those who in their ripe age doe endeavour to hide from the eyes of God the sins committed in their childhood may be associated to those concerning whom the Psalmist saith Blessed are they whose iniquities are forgiven whose sins are covered This Story saith S. Beda as I received it from the Venerable Prelat Pecthelm I thought fitt simply to commit to writing for the spirituall benefit of those who shall read or heare it V. CHAP. 1. 2. c. S Egwin Bishop of Worcester is by calumny eiected goes in Pennance to Rome and is miraculously absolved 8 9. c At his return
Divine Verities as far as they had â—carnâ— them they in succession of times should be instructed by the English Nation in those things which they had not so well learnt and be brought to a perfect form of living As on the contrary the Brittains who refused to make known to the English that knowledge of Christianity which they had when as afterward the English became by other means perfectly instructed in the Rule of Christian Faith and Discipline they remain in their old errour and irregular practises neither admitting the ancient Catholick Tonsure on their heads and observing the Christian solemnities contrary to the Orders and practise of the Catholick Church 4. Now these Monks of Hy by the instruction of Saint Egbert received the Catholick Rite when Dunchad was their Abbot about fourscore years after they had sent Aidan their Prelat to preach to the English Nation This Dunchad was the tenth Abbot of Hy after Saint Colomba and the Annals of Vlster observe that he admitted the Roman Rites of Easter in the year of Grace seaven hundred and sixteen on the fourth day before the Calends of September being Saturday and that he dyed the year following 5. As touchinh S. Egbert S. Beda addes that he remained thirteen years in the sayd Island which by a new Grace of Ecclesiasticall Communion and peace he had consecrated to Christ. Concerning his happy death we shall speak in due place THE TWO AND TWENTIETH BOOK OF THE CHVRCH-HISTORY OF BRITTANY I. CHAPTER 1.2 c. The Gests of the Holy Abbot S. Ceolfrid He resigns his Office and in travelling toward Rome dyes at Langres in France 1. THE year of Grace seaven hundred and seaventeen is illustrated by the deaths of two glorious English Saints the great S Swibert Apostle of the Germans and Saint Ceolfrid the worthy Successour of S. Benedict Bâ—scop in the government of the Monasteries of Saint Peter and S. Paul at Wiremouth and Girwy in the Kingdom of the Northumbers 2. Treating above of the occurrents of the year of our Lord six hundred eighty three we then out of a History of Saint Beda lately published concerning the Abbots of those two Convents related the memorable Gests and happy deaths of Easterwin Sigfrid and S. Benedict Biscop who had been Abbots of the same before this S. Ceolfrid to whom S. Benedict at his death recommended the care of them both and by whom Saint Beda himself received his education in learning and piety Now therefore it will be requisite to pursue his Narration concerning this his devout carefull Master and Benefactour Which is as follows 3. S. Ceolfrid saith he was a man industrious in all things sharp of witt diligent in busines ripe in iudgment and fervent in his zeale for promoting Religion He as hath been already declared by the assistance of S. Benedict Biscop in the space of seaven years founded perfected and governed the Monastery of S. Paul the Apostle and afterward became Abbot both of that and the other Monastery also of S Peter which considering their mutuall charity and propinquity were to be esteemed as one Monastery In which Office he continued twenty eight years carefully and prâ—dently accomplishing the worthy design begun by his Predecessour S. Benedict For he added severall new built Oratories encreased the number of Sacred Vessels and Vestments for the Altars and Church and also much enlarged the Libraries of both the Monasteries formerly well furnished by his Predecessour Particularly he added three Pandects of a New Translation to a former one of an old of which one he took with him in his last voyage to Rome leaving the others to each Monastery one he gave likewise a large Book of Cosmography of an admirable work which S. Benedict had bought at Rome 4. Moreover he purchased of the devout and learned King Aldfrid a peice of land of eight families near the River Fresca for a possession to the Monastery of S. Paul which land had been taxed by S. Benedict but he dyed before he could accoÌ„plish the purchase But afterward in the raign of King Osred Saint Ceolfrid made an exchange of this land for other land of twenty families near a town called Sambuâ—e from which it tooke its name because it lay nearer and more conveniently to the Monastery for the effecting of which exchange he added a considerable Summ of money And having done this he sent certain Monks to Rome who obtained of Sergius Pope of happy memory a Priviledge for the security of the Monastery as S. Benedict before had received from Pope Agathon and this latter likewise as the former was confirmed in a Synod by the subscription of the Magnificent King Aldfrid and the Bishops there present In his time also a certain servant of Christ learned in Scriptures and secular knowledge called Witmer undertaking a Monasticall Profession in the Monastery of S. Peter which he afterwards governed gave for a perpetuall possession to the same Monastery a peice of land of ten families which had been given him by King Aldfrid 5. But S. Ceolfrid after a long and exact practise of Regular Observance instructions for which he had received partly from his Father Saint Benedict and partly himself had collected from the ancient Fathers after an incomparably skillful exercise of Prayer and Psalmody never omitted by him after a wonderfull fervour showed by him in correcting the disobedient and irregular as likewise an equall mildnes in comforting and strengthning the infirm after a sparingnes in eating and drinking not usuall in governours as likewise a coursenes and vilenesse in cloathing at last seeing himself full of dayes and by reason thereof incapable of continuing the due Office of a Spirituall Superiour in teaching and giving good example to his Monks having seriously and a long space meditated on these things at last it seemed to him most expedient to give order to his Monks that according to the Priviledge given them and according to the Rule of the Holy Abbot Saint Benedict they should chuse to themselves an Abbot as himself had been chosen young by his Predecessour then going to visit the Sepulchers of the Apostles that by this means himself night have the opportunity before his death to attend to his own soule in solitude and exemption from secular cares and they under the conduct of a younger Abbot more perfectly observe the instituts of a Regular life 6. Now having made this proposall though all the Monks at first opposed themselves with sighs tears and prostrations yet at last he obtained his desire And so earnest he was to begin his iourney that the third day after he had discovered his purpose secretly to his Brethren he began it towards Rome For he was afraid least he should be prevented by death before he could come thither as in effect it fell out and indeed he was desirous to avoyd the importunity of his freinds men of quality in the world who he knew would interpose delayes and lastly
without delay denounce them to his Holines But if it should happen which God forbid that I should hereafter attempt or any way doe any thing contrary to the tenon of this my Vow may I in the last dreadfull Iudgment incurr the Sentence and punishment of Ananias and Saphira who presumed to deale unfaithfully with you in disposing their goods This form of Oath also I Boniface humble Bishop have written with mine own hand and having layd it upon the most sacred Body of S. Peter I have in the presence of God who is my judge taken this my oath accordingly which I doe promise to keep 6. After this the Pope studiously assisted and respected him in all things for he gave him a Book containing all Ecclesiasticall Decrees which had been Synodically made by his Predecessours enioyning him that both his Clergy and people should be ordered according to the said Instituts He likewise by a Priviledge in Writing promised and confirmed to him and all that depended on him the favour and Protection of the See Apostolick 7. To conclude at his departure he gave him severall Letters to the illustrious Duke Charles Mair of the French Kings palace to all Bishops Preists Nobles c. requiring their assistance and defence of the said holy man in the execution of his Apostolick Office among the Nations feared on the Eastern parts of the Rhene With these he adioynd a Letter also to the Clergy and people peculiarly subject to this Holy Bishop requiring them to shew all reverence and obedience to him acquainting them withall that among other Iniunctions given him he had commanded him not to presume to make any unlawfull Ordinations not to permitt any one who had two wives or one which had not been a Virgin no illiterate man or deformed and vitiated in any of his members none which had been in publick Pennance or obnoxious to Iustice to be promoted to Holy Orders That he should not receive to the same Orders any Aegyptians or Africans because many such were Manicheans and often rebaptized That he should be carefull not to diminish but rather encrease the revenews or ornaments of his Churches And that the Rents and Oblations should be divided into four portions of which one he should reserve to himself a second should be distributed to the Clergy proportionably to their Offices a third to the poor and strangers and a fourth to be reserved for maintaining the fabricks of Churches Of all which he was to give an account in the Iudgment of God That Ordinations of Preists and Deacons should be celebrated onely in the Fasts of the fourth and tenth Monthes at the beginning of Lent and on the Vespers of Saturday after Whitsontide Lastly that except in danger of death the Sacrament of Baptism should not be conferred but only on the Solemnities of Easter and Pentecost 8 To these Letters were added others full of pious exhortations and Catechisticall Instructions to the people of the Province of the Thuringians and also the Alt Saxons both Idolaters and new converted Christians And lastly whereas among the Thuringians there were some courageous persons who in defence of their Faith had suffred greivous persecutions from the Pagans he addressed a particular letter to them by name to these Noble persons Altolph Godolas Wilary Gunthar Albold c. in which he highly exalted their constancy giving humble thanks to God for the same and encouraging them to persevere in their constancy to have recourse to the See Apostolick in any of their necessities and to be obedient to their new consecrated Bishop XIV CHAP. 1.2 c. S Boniface returning into Germany constantly exercises his Apostolick Office He destroye Idolatry c. 4. He excommunicates Hereticks and licentious Christians 5. He is encouraged by S. Michaël to whom he builds a Church 6.7 8. He by Letters beggs the Prayers of severall Devout persons 1. SAint Boniface encouraged and secured by the authority of so many recommendations began his iourney towards Germany the beginning of the year following and being come to the Noble Prince Charles sirnamed Martel he presented to him the Holy Popes Letters and recommending himself to his protection with his consent he proceeded in his iourney to the Region of the Catti now called Hassians to whom he had already begun to preach the Gospell and to secure him both there and in the way thither the Prince gave him likewise Letters of safe-guard directed to all Bishops Dukes Counts c. signifying to them that it was his will that the Apostolick Father and Bishop Boniface the bearer of those should without any molestation or iniury goe or remain in the said countreys as being one whom he had received into his favour and Protection which he calls Mundiburde 2. When he was come into the Province of the Catti he found there very many who had cast off the Profession of Christianity Some Sacrifised to trees and fountâ—ins at least privatly some followed sooth saying and cousening divinations and many were addicted to abominable Sacrifices so that a very small number remained constant in the way of Truth which they had been taught 3. By the advice of these the Holy Bishop with their assiâ—tance attempted to cutt down a certain Tree of a prodigious vastnes which grew in a place called Geâ—smer and had been for many ages called the Tree of Iupiter Whereupon a great multitude of Pagans ran thither with an intention to kill him as an Ennemy of their Gods But at the same instant the Tree though not at all deep cutt as if it had been agitated by a Divine force was torn into four peices This when those Pagans saw they gave glory to God and embraced the Faith 4. Neither did he find greater opposition from Pagans then from Hereticks and licentious Christians For going from that Province to the Thurigians he found there a great decay of the Catholick Faith occasioned by the death of some of their Princes which had been converted The principall Authours of severall Heresies among them had been these infamous persons Dorthuvia Berther Eanbert and Humed Others there were horribly defiled with scandalous lusts and adulteries All which after sharp reprehensions he cutt off from the Churches Communion by Excommunication 5. In the mean time the famâ— of his Preaching being spread great accessions were made to the number of Beleiveâ—s Many Churches were erected and Monasteries built Among which one of the most Notable was founded at Ordorf to the honour of the Blessed Archangel Saint Michael who had appeared with great glory to the Holy Bishop on a certain night sleeping in his Tent near the River Oraham where he had been employed in preaching and baptizing and with many comfortable words encouraged him to be constant in that holy employment The morning following he celebrated Masse in the same place after which he commanded that dinner should be prepared But being told that there was no meat Is it so answered he How many
which he had been bred and then he was committed to the care and government of the Holy Abbot Ceolfrid in the new-built Monastery of Saint Paul at Girwy or Iarrow the place of his birth from whom he received the Monasticall Habit. 8. What speciall Masters he found there of ability sufficient to train him up in learning and to bring him to that prodigious perfection therein as that he became the wonder of all Christendom it does not appear There were indeed then in the kingdom oâ— Kent two eminent Masters in all kinds of Literature S. Theodore Arch-bishop and S. Adrian Abbot of Canterbury But it is without any ground from History that some Modern Writers have sent him thither to Schoole Neither is there any necessity to frame such an imagination For S. Beda himself describing the plenty and richnes of the Library which with immense costs Saint Benedict Bishop provided for his Monastery wee ought not to doubt but that he furnished Masters likewise to make those Books usefull to the Religious Disciples living there Neither indeed was there probably any great necessity of eminent Masters to a Schollar of so vast a capacity as Saint Beda It was sufficient for him to be taught the rudiments of our learning for after that his own naturall quicknes of witt and solidity of iudgment would not faile to make a speedy progresse especially since he enioyd the advantage of so famous a Library of the richnes whereof himself alone was a Proof more then sufficient since it appears by such a world of volumes written by him he wanted not instructions in all manner of Litterature and in all learned languages 9. It is a sufficient sign that he was very early much advanced in learning and in esteem likewise for piety that when he was entring into his twentieth year he was at the request of his Abbot S. Ceolfrid promoted to the Order of Deacon by the famous Bishop S. Iohn of Beverley then newly possessed of the See of Hagustald who by some Writers is affirmed also to have been an Instructour of S. Beda in learning and specially in the study of Holy Scriptures 10. Assoon as he was thirty years old he was by command of the same Abbot advanced to the degree of Preist-hood For in these days that was the age which rendred persons capable of that sublime Order in which the Church proposed to her self our Blessed Saviour for an Example who about those years began the Ministery of his Propheticall Office as the Gospell teaches us Though in succeeding times the same Church for reasons no doubt weighty has diminished six years of that measure 11. At this time S. Beda's fame for learning was so spread even among forrain Nations that Pope Sergius by Letters written to the Holy Abbot Ceolfrid called S. Beda to Rome to be his assistant in Ecclesiasticall affaires dispatches as Saint Ierom had been anciently to Pope Damasus The Epistle of the same Pope saith Baronius is extant to Ceolfrid in Brittany Abbot of that Monastery in which Saint Beda had been educated and was grown into a perfect man illustrious for his Sanctity and learning Whereupon the same Pope commanded he should be sent to him The tenour of the Epistle is this 12. What words are sufficient to exalt the unexpressible clemency and Providence of our God towards us so as that we may render him worthy praises for his immense benefits bestowed on us whom out of darknes and the shadow of death he hath called and brought to the light of his knowledge Ad a little after he proceeds thus Know that we have with a chearfull mind received the present and grace of Benediction which thy Religious devotion has sent us by the bearer of these And wee doe most willingly comply with those requests which so opportunely and with such a religious solicitude thou hast made unto us Wee doe likewise exhort thy Piety as becomes one who has a true zeale for the advancement of the Holy Church that since there have been of late raised here certain difficulties about Ecclesiasticall causes of great weight the examination and clearing whereof cannot be long delayd thou wouldst not fayle to afford thy devout obedience to our request and without delay to send hither to the shrines of my Lords and thy favourable Patrons and Protectours S. Peter and S. Paul Princes of the Apostles the Religious servant of God Beda a Venerable Preist of thy Monastery that he may here appear in our presence And doe not doubt but as soon as the said causes shall through Gods assistance be solemnly determined he being assisted with thy prayers shall shortly return to thee in safety I doe the more confidently desire this from thee because I doe not doubt but whatsoever he shall contribute to the generall good of the Church will be proffitable to thee and to all committed to thy charge 13. Some Writers are of opinion that S. Beda accordingly undertook this iourney But that is not very probable since Pope Sergius dyed toward the end of this very year in which S. Beda was made Preist and in these Letters he is named Venerable Preist so that there could not intervene space enough for so long a voyage Besides this if he himself had been at Rome he had stood in no need of Nothelm's searching into the Archives of that See for furnishing thence fitt materialls for his History since he himself might more conveniently have done it 14. There doe not occurre in our Ecclesiasticall Writers many more particular matters touching his life Neither indeed can it be expected For what can be said of a solitary Religious man and a student but that he passed his dayes and nights in Prayer to God in Sacred learning and Writing and in Teaching others And thus much he delivers of himselfe in a Postscript to his Ecclesiasticall History So many volumes written by him doe testify almost an impossibility that he should have mispent any hower of his life especially considering how considerable a part of it the dayly attendance to Psalmody in the Church and other Regular observances in the Monastery would require 15. He had saith Trithemius many eminent men his Disciples whom by his example and most fervent exhortations he did incite to a love of Holy Scriptures so that his endeavour was to render them illustrious not so much by studies as religion and sanctity Out of all Brittany men flowed to him desirous to advance themselves in sacred knowledge and piety under his Direction 16. He adioynd to his History a Catalogue of his Works containing about seaventy severall Books Of which some have miscaried Some also were afterward published as having been written after he had made the said Catalogue which as himself testifies was this year when he was fifty nine years old For there is an excellent Epistle of Spirituall advice which he sent to Egbert Bishop of York instructing him in Pastorall Duties Now Egbert
to us Be diligent in learning for I know not how long I may last nor whether my Creatour will very shortly take mee from you Such speeches made us beleive that he foresaw when he should dye The night following he passed without any sleep at all and spent it wholly in praying and praysing God The morning following very early he bid us to be very attentive and diligent to make an end of writing the Lesson we had begun So that we continued in receiving his Dictats till nine of the clock After which hower we went in solemâ—e Procession with Relicks of the Saints as the Office of that day required One of us his Disciples in the mean time stayd with him and told him saying There remains still one Chapter of the Treatise which you did dictate to us But I fear it will be too great trouble for you to speak No said he Take your pen presently and Write and he did accordingly 7. About three of the Clock after noon he called mee to him and said I have in a little boxe some precious things there is Pepper incense and Oraria which some interpret Handkercheifs others Stoles and some likewise Chaplets for numbring of Prayers which say they therefore from him took the name of Beades Run presently and fetch them and desire the Preists of our Monastery to come hither that I may distribute among them some such small Gifs as God bestowd on mee This I performed with much trembling And when the Preists were come he earnestly requested every one of them not to faile to pray and say Masses diligently for him Which they also heartily promised him But they burst out into bitter weeping when he told them he beleived they should never see his face again in this world But again it was a ioy to them when he said It is now time if such be the pleasure of God my Creatour that I should be delivered out of this flesh and goe to him who when I was not framd mee of nothing I have lived a long time and my mercifull Iudge has well ordered my life The time of my freedom is at hand for my soule desires to see Christ my King in his glory In such like speeches to our great comfort and edification he spent ioyfully that which was his last day till even 8. The foresaid young Disciple of his whose name was Wilberck sayd once again to him Dear Master There remains yet one sentence unwritten But he answerd Well well all is finished Thou hast said right Come and turn my head for I much desire to sitt and look to my Oratoâ—y and pray to my heavenly Father Thus being layd upon a hayr-cloath spread on the floor as he was singing these words Glory be to the Father and to the Son and to the Holy Ghost c. he happily breathed forth his soule And we may assuredly beleive that considering his laborious constancy in praising God his soule was by Angells caried to eternall ioyes 9. Now all which heard his speeches and were witnesses of the manner of the death of this our good Father Beda doe professe that they never saw any one end his life with so great tranquillity of mind and devotion For as you have heard as long as his soule continued in his body he never ceased to praise God and with arms stretchd forth to give thanks to him Now you must know that besides what I have written there remain many other particulars which for want of skill in expressing I am forced to omitt Yet I have a purpose through Gods help to relate more amply severall other things which I saw and heard from him This account did this Disciple give of his holy Masters death After which as we read in the Authour of his Life in Capgrave there followd in the room where he dyed a sweet fragrancy so wonderfully odoriferous that all the persons present thought themselves in Paradise for no Perfumes or precious balsam came near the sweetnes of it 10. And hereto William of Malmsbury adds which was omitted by the said Disciple That the whole congregation of the Monks being assembled he received Extreme-Vnction and communicated the Body of our Lord for his Viaticum to strengthen him in his last combat against his spirituall enemies and moreover that having kissed them every one he earnestly desired to be remembred in their Prayers c. 11. He dyed on the seaventh day before the Calends of Iune which was the twenty sixth of May But because that day was also the Feast of our great Apostle S. Augustin therefore the Church thought fitt to commemorate S. Beda the day following and so we find both in the Roman and English Martyrologes He was buried in his own Monastery in which from his infancy he had lived about threescore years But the fame of his Sanctity afterward encreasing his Bones together with the Sacred Body of Saint Cuthbert Bishop of Lindesfarn were translated to Durham and there reposed together 12. Assoon as his Death was known abroad severall Letters came from forrain countreys to desire some of his Treatises and Books Two Epistles there are still extant from S. Boniface and from S. Lullus Successour to him and to S. Willebrord to the same purpose And particularly S. Lullus writing to Cuthbert who had been his Disciple three and forty years and was afterward Abbot of the same Monastery tells him that he had sent a Vesture all of silk to enwrap the Relicks of his beloved Master To which the Answers of the same Cuthbert also are still extant 13. I doe not know by what warrant from Ancient Monuments the devout Writer by some stiled the Chancellour of the Blessed Virgin B. Alanus de Rupe affirms that Saint Beda was the first who began in England the Exercise of particular Devotions and reciting of Chaplets to the honour of that glorious Queen of Virgins for so weer find the Oraria distributed by S. Beda to his Brethren interpreted And that from Brittany such Devotion was propagated into France and other forrain countreys 14. I will conclude this Narration with the large Testimonies given to S. Beda's learning and Piety even by Enemies to that Religion which he taught Thus then writes Camden of him Beda among all our Writers is a lover of Truth And again Our Beda the singular glory of England for his piety and erudition gott the Title Venerabilis He gave up himself as he testifies to the Meditation of Holy Scriptures and wrote a very great number of Volumes in an age turmoyld with huge waves of barbarism Thus likewise Whitaker Beda did excell in many vertues and singular learning To the same purpose Foxe Beda was a man worthy of eternall memory the whole Western Church of that age gave him the palm and preeminence for learning and understanding of Scripture Very many more like testimonies may be added but I will content my self with that of the carnall Apostat Bale
earnest disputes they could not come to an agreement on a sudden a furious quarrell arose among them which became so inflamed that with the same madnes and with the same arms with which they had slain the Holy Martyrs who came among them only to save their soules they now destroyed one another 8. This slaughter being at an end those which remained alive moved with the same hope of treasure ran to the coffers which when they had broken up instead of gold and silver they found nothiâ—g but books and other papers of Spirituall Doctrine This fayling oâ— their expectation did so enrage them that they threw away the Books in the feild and among the fenns and other incommodious places Yet notwithstanding through a marveylous Providence of God and for a Proof of the sanctity of his servants the same Books and papers a long time after were found entire and undefaced and so caried to the Churches where they remain to this day 9. Among the rest there was found one Book of the Gospells which the Holy Bishop for his comfort always caried with him This Book though it was cutt quite through with a sword as may still be seen yet with such cutting not one letter of it was abolished which truly was a wonderfull Miracle It is reported that S. Boniface when the murdrer was ready to strike him with his sword held up that Book to defend his â—ead as nature suâ—gests in such a danger by which means it came to be cutt thorough The Murderers being thus frustrated of â—heir hopes went sorrowfull to their homâ—s 10. But when the Nâ—ighbouring Christians heard of the Martyrdom of these holy men they with armed forces entred the countrey of those barbarous Murderers who preparing themselves for defence were so oppressed with the guilt of their crime that they could nothing resist but fled away and were slain by the Christians so suffring a double destruction of their bodies in this world and their soules in Hell 11. Not long after the Ecclesiasticks of Vtrecht came and took the Sacred Body of S. Boniface which they caried back and honourably buried in their Church This being known to S. Lullo Arch-bishop of Mentz he called together a great number of his Clergy and of secular men of a higher condition and declared to them the death of S. Boniface and how his Body was enterred at Vtrecht contrary to the expresse order which he had given He desired them all therefore to ioyn with hâ—m in executing the holy Bishops last will Hereupon they all went to Vtrecht and having receivâ—d the Sacred Body they â—rought it back with great pomp and solemne Processions to Mentz from whence to the great greif vexation of Saint Lullo it was conveyed to Fulda where with great honour and veneration it was reposed Thus writes Cardinall Baronius from the Authour of Saint Boniface his life taken out of Saint Willebalds Narration Where likewise is a declaration of many wonderfull Miracles wrought there by his Intercession Which the devout Reader at leasure may peruse He with his Companions suffred this year on the Nones of Iune thirty six years after he had received the Charge and Apostolicall Office of preaching to the Pagans 12. Concerning the place where these holy Martyrs suffred Miraeus calls it Ostracha in the Eastern Friseland And as for the Number of them a different account is given by severall Authours He who prosecuted the Epitome of Saint Beda's History reckons fifty three Huâ—baldus fifty two Râ—xfrid Bishop of Virecht fifty one and the Gallican Martyrologe onely two and twenty but perhaps there wee are to understand that only so many Names of them have been recorded by ancient Writers 13. The foresaid Authour of S. Bonifaces his liâ—e among these Martâ—rs names only two Bishops S. Boniface himself and S. Eoban but in the Gallican Martyrologe it is expressly sayd that S. Adelbar was also a Bishop probably ordained after they parted from Mentz For thus wee find his commemoration In Pâ—â—seland on the twentieth of April is celebrated the Translation of S. Adelbar Bishop of Erford and Martyr who was consecrated Bishop by S. Boniface and together with him crownd with an illustrious Martyrdom on the fifth of Iune His Body saith Miraeus in a manner entire is at this day with great veneration kept as Erford in the Cellegiat Church of CanoÌ„s dedicated to the most Blessed Virgin where they celebrate anniversarily his Memory on the twelfth day before the Calends of May. 14. Though the Body of S. Boniface was for the greatest part of it entombed at Fulda yet that some considerable Relicks of it were deposed at Bruges in Flanders is testified by the Gallican Martyrologe on the thirteenth of March in these wards At Bruges the deposition of S. Boniface Bishop and Martyr a man truly Apostolicall whose glorious Trophee together with that of S Eoban Bishop and other twenty two servants of God is yearly colebrated by the Catholick Church on the Nones of Iune being the day in which they finished their happy conflict 15. Now whereas some Writers will make it a doubt whether S. Boniface was of the English-Saxon blood to iustify which they endeavour to make a collection of some to themselves seemingly probable proofs that he was a Scott The contrary is expressly declared by S. Boniface himself in his Epistle written in his own of name seaven other Bishops in a Synod at Mentz to Heresfrid a Preist and Chapleyn to King Ethelbald where he says that they were all of the English Nation so that they also who affirm that Abel a Bishop one of the same Synod was a Scott are manifestly mistaken In anoter Epistle likewise of Saint Boniface to Pope Zachary we read this passage In the Church wherein I was born and had my education that is in Transmarin Saxony so England was anciently call'd for distinction from the other Saxony in the continent a Synod at London was assembled by S. Augustin Arch-bishop by S. Laurence S. Iustus and S. Mellibus Bishops Disciples of S. Gregory in which c. Yea he writes plainly that he was Vernaculus Gentis Anglorum a Native of the English Nation and that the Saxons were wont to tell him We are of one and the same blood 16. These Testimonies sure are more then sufficient to disprove the impudence of Dempster the Scottish Historian who affirms that in a Book a little before published by him he had by nine most firm arguments demonstrated out of Marianus and twenty other Authours that Saint Boniface was no Englishman but a Scott Whereas the same Marianus in expresse words writes that he was Natione Anglus by Nation an Englishman And Simson a Scottish Protestant Historian shews far greater sincerity then Dempster who says Boniface was born in England not far from Exceter at a town anciently called Cridiadunum now Kirten THE FOVR AND TWENTIETH BOOK OF THE CHVRCH-HISTORY OF BRITTANY
forsake your tender flock least when you are gone the wolves seise upon it The Blessed man answered him My son doe not you desire to detain mee from the sight of my Saviour These my sheep he gave mee and to him I commend them of whose goodnes the whole earth is full Thus piously affected and always intent upon God was this Blessed servant of his to the hower of his death which befell on the sixth day before the Ides of November To his funeralls all the people on all sides made hast and with hymnes and praises to God caried the Sacred Body of their most dear Father and Teacher to the Church of Bremen which himself had built and dedicated to the Apostle Saint Peter He sate in the same See onely two years three months and twenty six dayes having been a laborious Preacher since the death of S. Boniface the space of thirty five years V. CHAP. 1.2 c. A falsely supposed Book against Images said to be sent from Charles the Great to King Offa Alcuin's iudgment touching Images 7.8 c. It was upon misinformation that the Councill of Francfort censured the Eastern Church in that Point 1. THE year of Grace seaven hundred ninety two is much celebrated by modern Protestant Writers because as they suppose it affords them a great advantage to question yea condemne the Roman-Catholick Faith touching Images and the Veneration due to them Sir Henry Spelman thus breifly gives an account of the busines That year saith he Charles the Great King of the French sent into Brittany to Offa King of the Mercians a Book of the second Councill of Nicéa in which a Decree is made that Images are to be adored But the English reiect this 2. To iustify this Device he first produces a Letter pretended to be written by King Charles to Offa thereto annexing a passage out of the Authour by whom the said Letter is recorded to witt the Compiler of the Life of this King Offa the second lately published under the Name of Mathew Paris As touching the Letter there is nothing in it relating to the Controversy about Images But thereto the said Authour adioyns That among others marks of extraordinary freindship between the two Kings Charles who as he was the most powerfull so also the most meck and kind of the Eastern Kings sent to Offa the greatest and most pious of the Western Kings certain Epistles and together with them Synodall Statutes as it were certain rudiments of Catholick Faith for informing the minds of the English Prelats whom he beleived to be rude unlearned and irregular These things he sent to King Offa for perpetuating the freindship begun happily between them And this present Offa received with ioy as a blessing sent him from heaven 3. This foundation being thus layd though as yet not a word touching Images be found yet Sir Henry Spelman to prove that at this time the English-Saxons as to the Point of Images were Protestants that is Iconomachi will needs collect from hence that the Synodall Statuts here mentioned as sent to inform the unlearned disorderly Prelats in Brittany was the same Book of which Hoveden thus writes The same year Charles King of the French sent a Synodall Book into Brittany which had been directed to him from Constantinople In which Book alas were found many things disagreeing yea directly contrary to true Faith and principally one Point confirmed by the unanimous consent of almost all the Eastern Doctours and not so few as three hundred Bishops That Images ought to be adored which is an assertion which the Church of God doeth altogether abominate And against this Point Albin or Alcuin wrote an Epistle admirably established upon the Divine authority of Scriptures which together with the forementioned Book he himself caried to the King of the French in the name of our Bishops and Princes 4. Harpsfeild taking Notice of the like passages as he iudges frudulently interposed in the writings of some of our ancient Authours esteems the whole Narration to be a foolish unsavoury fable not worth the trouble of confuting And indeed Sir H. Spelman himself after he had produced these things foreseeing that it would be a difficult taxe to iustify these allegations is content to represse himself and onely in geâ—nerall to affirm that hitherto he could find no ground to iudge that as yet the English Church had admitted the adoration of Images Thus writes he and yet in the same Book he before had with great earnestnes endeavoured to iustify a pretended Synod of London assembled almost fourscore years before this time in which a Decree is made by the English-Saxon Clergy and Nobility for admitting the adoration that is veneration of Images as we have already shewed 5. And as touching the pretended Epistle in confutation of the said Doctrine written by Alcuin and by him caried into France besides that it neither appears in the volume or his Epistles published by himself nor in any other Authour Let the indifferent Reader iudge how unsavoury a fable the imputing of this to Alcuin is when he shall read what Alcuin himself writes concerning this Point 6. In his Book of Divine Offices treating of the Ceremonies appointed by the Church to be observed on Good Friday he writes thus Towards evening in all Churches of Preists Bishops and Monasteries a Crosse is prepared before the Altar which is sustained on both sides by two Acolytes and a cushion layd before it Then comes the Bishop alone and having adored the Crosse kisses it The same also is done by the Preists Deacons and other Clarks and lastly by the people The Bishop sitts in his Seat whilest all salute the Crosse. The two first Preists having saluted the Crrsse enter into the Sacristie c. Moreover the same Alcuin not content with this further teaches why and how this Ceremony is to be performed When we adore the Crosse saith he let our whole body lye prostrate on the ground and with our mind let us look upon him whom we adore as hanging on the same Crosse and we adore the vertue it self which it received from the son of God In body we are prostrated before the Crosse in mind before our Lord. We venerate the Crosse by which we are redeemed and we pray to him who redeemed us Yea further for exploring Alcuins mind touching this matter these following words of his are remarkeable Those who cannot have any part of the very wood of our Lords Crosse doe without any prejudice to Faith adore that Crosse or Image of it which they have Such a Protestant Iconoclast was Alcuin thus does he confute by the Divine authority of Scripture the veneration of Images asserted by the Council of Nicéa 7. Notwithstanding what ever becomes of this Story touching King Charles his Synâ—â—dall Book sent into Brittany which is no other but his Capitulare containing a great number of Ecclesiasticall Ordonnances or of Alcuins
Books of Scripture Adding that the distance between Brittany and Tours in France where Alcuin lived was in no comparison so great as between Betthleem and Rome More particularly they humbly requested of him an Explication of the Gospell of Saint Iohn the Mysteries of which they earnestly desired to understand And though they had already the Treatises of S. Augustin upon that Gospell they were too difficult to be understood by them 3. This request of theirs he charitably condescended to as appeares by a prolixe Epistle of his placed before his Explication of S. Iohns Gospell directed to them In which he informs them in the time and occasion of S Iohns writing his Gospell for the confutation of Marcion Cherinthus Ebion and other Hereticks who denyed the Divinity of our Saviour He further observes for their instruction the difference in the stile between S. Iohn and the other three Evangelists For they are most copious in relating the externall actions and speeches of our Saviour which serve to direct Christian manners in this life Whereas S. Iohn is very breif in relating the facts of our Lord and cheifly insists on such speeches of his as regard the Vnity of the Trinity the felicity of eternall Life and such Mysteries as are more proper for a Contemplative Life He addes that in explaining this Gospell he durst not rely on his own iudgment but followed therein the Expositions of Catholick Doctours S. Ambrose Saint Augustin Saint Gregory Saint Beda and others out of whom with an humble heart and profound submission he had gathered variety of flowâ—rs and like a good Physicion out of many ingredients had composed a spirituall Medecine which might be healthfull to their soules 4. There is extant moreover another shorter Epistle upon the same subject prefixed before the sixth Book of his Annotations on that Gospell importing that he had sent them for their present use and devotion during the time of Lent certain Extraits out of his explications on that Gospell proper for their present use by meditating whereon they might be disposed with more spirituall ioy to celebrate the ensuing Paschal Solemnity 5. This Latter Epistle is inscribed to his Sister in Christ Gisla and his devout daughter Columba And whereas therein he acquaints them that he directed to them the whole exposition of the said Gospell thereby it is evident that the same person was intended by the two names of Rictrudis and Columba Both these Holy Virgins are commemorated among the Saints in our Martyrologe on the ninth of Aprill XIV CHAP. 1. 2. c. Alcuin sent for by Charles the Great into France 4.5 c. He disputes with convinces and converts Felix a Spanish Bishop an Arch-heretick who denyed the Divinity of our Saviour c. 1. CHarles King of France was deservedly stiled Great both for his victories in war and his zeale to advance Learning and Catholick Truth He not only willingly and liberally entertained all learned men who addressed themselves to him but invited them with great rewards to accept his bounty On a certain time saith Bromton two Scottish that is Irish Monks learned both in secular and Sacred knowledge came out of Ireland with certain Brittish Merchants into France These havâ—ng no wares to sell were wont to cry aloud among the people who came to the faire If any one be desirous of wisedom let him come to us for we have it to sell. This they did severall times Insomuch as many thought them out of their witts But the report of this coming to the King he sent for them and demanded whether they had wisedom to sell Their answer was Yes Sir we have it and in the name of God are ready to impart it to those who shall desire it He again asked them what they demanded in recompence They replyed We demand three things Commodious places to teach Schollars of towardly disposition and such necessary nourishment and cloathes as humane life requires Hereat the King was much ieyed and retaind them both with him Afterward when he went to war he left one of them named Clement at Paris in a convenient lodging and commended to his care certain Noble children with order that he should be furnished with all commodities The other he took with him into Italy and bestowed on him the Monastery of Saint Augustin at Pavia to the end he might there teach all that would apply themselves to him 2. But there was none so highly esteemed by him as our famous Alcuin whom about this time he earnestly invited into France upon two speciall Motives The former is thus expressed by Quercetan in his Preface to Alcuins Works The most glorious King Charles says he who by experience was acquainted with the learning and Wisedome of Alcuin both in France when he was sent thither to make a league of peace between the King of the Northumbers and King Charles as likewise at Pavia whilst he abode there He therefore in an honourable manner called him out of the remote parts of Brittany to assist his affectionat desire to promote the studies of true Wisedome and restore to light the Liberall Sciences which at that time were in a manner extinguished in France And the same is testified by Alcuin himself in an Epistle which he wrote to the same King Charles 2. But the other more important Motive of Alcuins coming into France was the same which his Master Egbert lately Arch-bishop of York had prophetically told him a little before his death That he should goe into France where he should produce much fruit beneficiall to Gods Church by opposing a new pestilent Heresy endeavouring to maintain that Christ was only the adoptive son of God 3. This Prediction was fullfilld when King Charles called Alcuin out of Brittany For then Elipandus Bishop of Toledo and Felix Bishop of Vrgel Vrgelitanus endeavoured to poyson the Church with their blasphemies iniurious to the Divinity of our Saviour This Alcuin testifies himself in a Book written against the former of these two Arch-hereticks I never entertained a servant to minister to mee saith he but I much rather affectionatly desire to doe service to all the servants of Christ And for this purpose by Divine ordination as I beleive I came out of Brittany to the most illustrious King of this Nation Charles For that it was Gods will I should doe so was foretold mee by a most holy man in my countrey who was endued with the Spirit of Prophecy Yea the same my most Venerable Master enioynd mee by his last command that wheresoever I heard of the rising of any new Sects contrary to Apostolick Doctrines I should addict my self entirely to the defence of the Catholick Faith 4. Presently after he was come into France the first thing he did was to write an Epistle to Felix exhorting him to return to the Vnity of the Church In answer whereto Felix returned not a Letter but large Book in which
saith Alcuin I found greater blasphemies then in any of his former Writings for he affirmed plainly That Christ Iesus was not the true son of God nor true God but titular 5. To combat this Heresy Alcuin desired of the King that others might be adioynd to him And accordingly upon the first sounding of the trumpett to battell there appeard severall Champions of the Orthodox Faith among whom the principall were Paulinus Patriark of Aquileia Ethereus a Bishop of Osma in Spain Vxâ—mensis and a certain Abbot called Beatus Paulinus the most learned of these wrote three Books to confute this Felician Heresy which he presented to King Charles humbly desiring they might be sent and delivered into the hands of the most reverend man most skilfull in divine knowledge Albin or Alcuin which was accordingly done And Alcuin writing back to Paulinus highly commended both the sweetnes and elegancy of his stile and vigour of his reasoning encouraging him withall to be constant in defence of Gods house 6. But none fought more prosperously in Gods cause then Alcuin himself For he utterly strangled the Felician Heresy in the beginning and converted the Arch-heretick himself to the Catholick Faith This is not taken notice of by any of our Historians as having passed in a forrain countrey But Quercetan from Felix his own Confession relates How the said Heretick being presented before King Charles at Aquisgran by Laidrad Archbishop of Lyons obtained leave to sett down in writing the Sentences of former Saints to prove that Christ was only an adoptive Son of God to be presented to such Bishops and Abbots as the King should cause to be assembled Which was accordingly granted him And in answer to those Alcuin produced many Sentences of Holy Fathers S. Cyrill S. Gregory S. Leo and other Authours formerly unknown to Felix and to these was added the authority of a late Synod at Rome which condemned not by violence but strength of reason the errours contained in Felix his Reply to Alcuins Epistle So great an authority of truth and so unanimous a consent of the Church did so convince the iudgment of Felix that as he writes in his own Confession I professed in the presence of many Bishops and Monks that I did heartily repent of my former errour and that I would from thenceforth never beleive nor teach the adoption of the flesh in the son of God Or that he had only the name and title of God given him in his Humanity But according to the Doctrine of the Holy Fathers That the same our Lord Iesus Christ was the proper and true son of God in his two Natures That he was the only begotten son of the Father without preiudice to the respective Propriety of each Nature 7. This Conversion of Felix did so enrage his former companion Elipandus that he wrote a Book against Alcuin in a most bitter furious stile calling him a Filthy rotten false Prophet a son of Hell a New Arius an Arch-heretick foule pitchy Albinus and moreover he charged Alcuinus that by torments he had made Felix a Martyr so forcing him to renounce his former Opinions To whom Alcuin thus answer Neither did I nor Ruffinus make Felix a Martyr But through Gods mercy I made Felix formerly a partner in your errour to become a good Catholick I persecuted indeed not his person but that impious Doubt of him who tempting our Lord said If thou beest the son of God command that these stones be made bread 8. After this Victory Alcuin returned to his Monastery at Tours For as a Monk of Sangall testifies King Charles gave to Alcuin the Abbey of Saint Martin near Tours to the end that when he was absent abroad with his Army he might rest there and instruct such as should repair to him And such plentifull fruits did his teaching produce that the modern French-men may deserve to be compared with the ancient Romans or Athenians Thus as Almighty God in the beginning of this age sent out of our Island seated in the extremities of the world such Apostolick men as Saint Swibert Saint Boniface c. to settle the Christian Faith in Germany So he thought good at the end of it to send the learned Alcuin to restore the same Orthodoxe Faith in France and Spain But of Saint Alcuin for so hereafter he deserves to be called more shall be said in this and the following Book We must now attend to the affaires of Brittany XV. CHAP. 1.2 Kenulf King of the Mercians 3.4 c. He solicites and obtains from Pope Leo a restitution of the Primacy of the See of Canterbury c. 1. EGFRID the son of Offa King of the Mercians after a short raign of scarce five entire months dying he named for Successour Kenulf having regard rather to his vertues and merits then title or proximity of blood Yet he was descended from a Brother of King Penda called Chenalch father to Kentwin who begot Cuthbert the Father of this Kenulf 2. The excellency of this Prince is well described by William of Malmsbury who affords him this Character Kenulf was a magnanimous person whose vertues over-went his fame He never did any thing that envy could carpe At home he was Religious in war Victorious He was a Prince whose praises will never be silenced as long as there lives in England a person ingenuous and sincere He is to be exalted for the sublimity of his State and Humility of his mind Which vertue did then shine most bright when he restored the iniured dignity of the Archiepiscopall See of Canterbury For this good King did little valew the worldly haughtines of his own Province when it could not be established without transgressing the ancient Ordonnance of Ecclesiasticall Canons 3. In this first year of his raign therefore Athelard Arch bishop of Canterbury encouraged by the iustice and piety of this King represented to him the iniurious oppression which by King Offa had been brought upon the Prime See of Brittany desiring him that the order instituted by Holy Progenitours might not be depraved by the ambition of particular persons In which request Embald Arch-bishop of York likewise ioynd Whereupon the King being satisfied in the iustice of his demand to the end the matter might be more maturely pondred commanded a Synod to be assembled at Cloveshâ— or Cliff where by the votes of the Bishops and Nobility Messengers with Letters were sent to Rome to Pope Leo desiring him to employ his spirituall authority also to rectify the disorders introduced lately into the Churches of Brittany 4. But this Embassage had not the good successe expected and the fault seems to have been in the Messenger which was an Abbot called Wada who as we read in a second Letter to the same Pope from the same King Bishops and Nobles behaved himself in thate Legation slouthfully negligently and imprudently Perhaps it might be by the suggestions of the Archbishop of Lichfeild who
abroad as it caused both envy and terrour to the Eastern Emperour and Empire so it was received with great applause and congratulation in the Western Provinces and Kingdoms from whence many testimonies of ioy and many rich presents were sent from all parts to the New Emperour 5. Among others none was more eminent either in the way to testify his ioy or the pretiousnes of his present then our Countrey man Saint Alcuin His Epistle is to this day extant full of cordiall expressions of affection and congratulation So likewise does his Present remain in the Church as a common benefit and treasure Concerning it Cardinall Baronius thus writes 6. Among the many obligations in which posterity is engaged to celebrate the memory of this glorious Emperour the most eminent is that famous elaborate Work compiled by Alcuin or Albin who with incredible pains published a corrected Copy of Holy Scriptures both of the Old and New Testament For by occasion of the multiplicity of exscribed Copies it was become so wholly contaminated with errours and corruptions that it had in a manner lost its esteem among Catholicks King Charles was much troubled at this thereupon resolved to employ his care that the Scripture might be restored to its primitive integrity But that taske required both such wonderfull labour and iudgment that all those to whom he recommended it excused themselves out of a consciousnes of their inability At last he obliged Alcuin to undertake it Who thereupon employing his utmost diligence and having recourse to the most ancient and most true fountains he at last compiled a perfect corrected Copy of the whole Scripture which he presented to the Emperour Charles And of this the same Emperour takes notice in one Section of his Capiâ—â—lar in these words Our pleasure is and such command wee have given by our Messengers that true Copies of Canonicall Books of Scripture be provided and read in all Churches XXI CHAP. 1.2 c. That S. Alcuin was Charlemagns Master 4.5 By his suggestion the Feast of the Holy Trinity was instituted 1. ABout the same time Saint Alcuin having likewise finished his Books concerning the Blessed Trinity which he undertook in opposition to the forementioned Heretick Elipandus dedicated them to the same Emperour as appears by the preliminary Epistle to him And the particular reason given by him why he inscribed them to him was Because said he it became mee to perform the Office implyed in the Title which is commonly given mee though beyond my desert of being your Maister and instructour as likewise to convince those who doe not much approve your Maiesties intention of understanding the nice subtilties of Logick which the Holy Father Saint Augustin in his Books of the Holy Trinity shewd to be necessary in the explication of this Mystery the profound Questions whereof he says can no other waybe manifested but by the subtilties of the Categories 2. Cardinall Baronius is the only considerable Writer who denyes S. Alcuin to have been the Emperours Master and Teacher grounding his assertion on this That Alcuin himself sometimes consulted the Emperour in points of difficulty as in one for example Why the three Sundays before Lent should have the Titles given them of Quinquagesima Sexagesima and Septuagesima And thence he concludes that when the Emperour calls him Master he intended thereby only a Title of honour and not as if he had really been his Disciple 3. Notwithstanding though it be most true that the said Emperour was more then ordinarily learned in sacred knowledge yet that S. Alcuin at least in inferiour litterature was his Master is testified by Writers of the same age and the immediatly following Thus Eginardus who is called by Baronius the inspectour and recorder of the Gests of Charles the Great writes thus in the said Emperours life In learning Grammar Charles had for his Master Peter of Pisa a Deacon and old man In other Disciplins his Teacher was Albin sirnamed Alcuin a Deacon likewise and most learned man in all kinds of knowledge who was of a Saxon offspring and came to him out of Brittany Vnder him the Emperour employed much time and diligence in learning Rhetorick Logick and especially Astronomy The like is affirmed by the Monk of S. Gall who having called Saint Alcuin an English man exercised in all the latitude of Scriptures above all in his time addes That Charles retained him with him continually to the end of his life except when he went forth with his Armies insomuch as he would have himself stiled his Disciple and Alcuin his Master And Radulfus Dean of Tungres writes thus In divers countreys through all the Paschall time onely three Psalms are recited at Matins and for this custom it is alledged that Alcuin Master to Charles and his Son Ludovicus at the entreaty of Boniface Arch-bishop of Mentz instituted this order with the approbation of a Synod at Mentz To these may be added the testimonies of many other Authours cited by Quercetan And for as much as concerns Baronius his allegation to the contrary from Saint Alcuins proposing a Question to King Charles touching Quinquagesima c. an answer may be given from Alcuin himself writing to the same King where he says That to propose a Question wisely is to teach But this is more then sufficient touching this Point upon occasion of S. Alcuins Books of the Blessed Trinity 4. These Books did S. Alcuin write to the Emperour Charles to inflame his zeale to the Mystery of the Blessed Trinity And moreover to the end that the Beleif Reverence thereto might be communicated to all Christians he at this time also moved the same Emperour to deale with Pope Leo that the Holy Trinity might be honoured with a peculiar Feast for which a proper Office and Masse should be instituted Which was also effected and the said Office and Masse were complied by S. Alcuin himself This is testified by Frederick Nausea Bishop of Vienna who putts this among the praises of Charles and S. Alcuin saying 5. For a long time there was no speciall Feast instituted to the Honour of the Blessed Trinity the Catholick Church contenting her self with that dayly Form of Praise where with we use at the end of every Psalm Hymn and Canticle to glorify the same saying Glory be to the Father and to the Son and to the Holy Ghost c. Which order was instituted by Pope Damasus at the proposall made by S. Hierom. But at length in the year of our Lord eight hundred at the request of the Victorious holy Emperour Charles the Great incited thereto by his Master and Preceptour Alcuin a man of eminent learning and piety an Ordâ—nnance was made by the command of Pope Leo That the Blessed Trinity should be honoured by a peculiar Feast on the next sunday after Pentecost being the Octave thereof XXII CHAP. 1.2 c. A Synode at Clovesho and the Acts of
lasted more then two hundred years that is till the yeare of our Lord eight hundred And the last part in ten books pursues the same subiect after that the West-Saxon Kings having subdu'd the rest brought England into a Monarchie In which state it continued governed by Saxon or Danish Kings till the yeare of Grace one thousand sixty six in which the Saxon race ended in Harold who was slain and the King-dom entirely conquered by the Normans 48. Moreover for the Readers ease and benefit there is placed at the head of every page the name of the Governour or Prince during whose Raign the occurrents there related hapned And thereto is added the year of our Lords Incarnation to the end the Reader with one glance may see where he is and with the people of what age he then converses 49. In the last place gratitude and even Iustice requires from me an acknowledgement that the following History as to far the greatest part of it is collected out of the three former volumes of Ecclesiasticall Annalâ— not long since written by the late Reverend and Learned father F. Michael Alford alias Grifiith of the Society of Iesus True it is by the occasion of severall monuments and books more lately publish'd as the Monasticon The ten historicall Writers The Flores Historiae Ecclesiasticae gather'd with great diligence by the late most illustrious and Learned Bishop of Chalcedon to which may be ioyned severall volumes of Manuscripts which I found in the Library of our RR. FF of the order of S. Benedict at Doway I say by the help of these I have been enabled to make considerable additions through the whole work and to correct severall passages as related by the foresaid reverend and learned Father Yet all this hinders not but that the generall fabrick of the work is to be ascribed unto him 50. Yea moreover I must professe that though I have a long time had in my thoughts and desires a good inclination to supply a great defect by doing right to our Religion in furnishing our Country with a History in our owne tongue like this yet partly by reason of other avocations and principally a want of courage and patience necessary to one who should search into so vast and confused a Masse of ancient Monuments requisite thereto I found no great difficulty to excuse my selfe But when I save this discouragement removed by so able a hand and could have no assurance that any other had the same intention I then conceived it my Duty to effect what before I onely wished or but faintly purposed 51. In consideration therefore of the obligation which not my selfe onely but all Catholicks yea our whole Nation has to the foresaid Venerable father for his unwearied labours in restoring and with such advantage representing to the world as on a magnificent Threater all the Worthies of our Nation once more as it were repeating their glorious Gests I would it were in my power to raise to his memory a Pyramide answering his merits But that task I must leave to a more skilful hand who shall hereafter record to Posterity the occurrents of this present age of which no doubt he will be esteemed a principall ornament I must therefore content my self with preparing as I have been able these few materialls for his monument 52. R. Father Michael Alford had certainly in an eminent degree the two endowments which constitute an excellent Historian Learning and fidelity The former was the fruit of his wonderfull industry which manifestly appeares to whosoever shall read his Annalls and the latter had a more Divine originall the grace of Gods holy spirit obtained by his constant prayers and devotions 53. His Philosophie he heard at Sevill in Spain and his divinitie at Lâ—vain in Brabant From whence he was sent to Naples where he spent two yeares in doing all offices of kindnesse to our English Gentry and Merchants which frequented that port After this five yeares more he past with great and generall approbation in the Penitenciariae at Rome Where also he was admitted to his Profession of four Vowes From Rome he was sent to Liege to be Companion and assistant to the master of Novices and thence to be superiour at Gaâ—â—t That employment ended he was directed Missioner into England at a season when the rumour of the Bishop of Chalcedons coming thither caused a strict watch to be appointed in the Ports So that at Dover he was upon that suspicion examined by the magistrate and by his order conveyed to London But his person not answering the description given of the other by the Queens intercession he was set at libertie and afterward settled in a worthy family in Leicester-shire There he constantly lived employing his time in assisting his Catholick Neighbours and what could be spared from that in writing his Ecclesiastical Annals In the year of Grace 1652. he went beyond seas with designe of perfecting his History Where coming to Saint Omar a lingring feaver seized on him being then near seaventy yeares of age which undermined and at last consumed his decayed naturall strength 54. Great abilities and learning will perpetuate ones memory on earth but if unaccompanied with Piety it will be apt to swell the person with Pride which can find no place in heaven This venerable Father knew this well and therefore made it his cheifest care and study to adorne his soule with Piety and vertue As he caried the name so did he also a tender devotion to the glorious Archangell Saint Michael of which he left a memorial divers yeares before his death by a devout prayer and Picture devised by him which he caused to be cutt at Antwerp and dispersed to the honour of the Saint not only as his Patron but also the Standard-bearer of the Church against rebellious Heresy which he also endeavoured to quell both by word and writing For the space of two and twentie yeares before his death a part of his daily devotion was to lodge his soule every day in one of the sacred wounds of our blessed Saviour And his infirmity encreasing upon him he desired four dayes before his death to be put in mind if he chanced to forget his pious exercise The last day lodged him in the heart there he dyed in the house of 〈◊〉 to live for ever in heaven and there to enioy the happy reward of all his pious labours 55. Having now together with the forementioned monuments named this reverend father Alford as the principall fountain from which the following History is derived I have in him named all manner of Authours requisite therein for not any have escaped his search And having a well grounded assurance of his fidelity in his allegations from them I have for the most part quoted them out of his books yet not abridging mine own libertie of adding more then he has made use of or sometimes making other inferences from them then he has done 56. And whereas among our