them therefore to Ecclesiasticall Vnity and charity the Saxon Bishops enioyned S. Aldelm present in the same Synod to write effectually in their names to Geruntius King of the sayd Brittains in Dâ—nmonia or Cornwall and to demonstrate to them their dangerous errours and schism earnestly inviting them to depose their passions and aversenes from their brethren and unanimously to promote the true Faith This charge was imposed on S. Aldelm as being a person the most eminent for learning and piety in that age and this he discharged with the sufficiency expected from him as may appear by the said Treatise or Epistle yet extant the tenour whereof in English wee will hereto adioyn 3. And whereas from those words of Saint Beda saying that Saint Aldelm wrote against the Brittains because they offended much against Ecclesiasticall Chastity certain of our late more learned Pâ—otestant Writers doe pretend to derive and confirm the lawfullnes of mariage in Bishops and other Ecclesiasticall persons But besides that this collectioÌ„ is disproved by ancient Manuscripts in which wee read not Castitatem but Charitatem the following Epistle it self will be an evident confutation in which not one word can be found which gives any suspicion that the Brittains were guilty of incontinence or impurity but extreme uncharitablenes is imputed to them Which clearly evinces that the printed copies ought to be corrected 4. But before we sett down the said Epistle of Saint Aldelm it will be fitt to premise how in the way as he was going to this Synod he was presented with a Letter from certain Religious Virgins to witt Hilâ—elida whom he stiles the Mistresse of Regular and Monasticall conversation together with Iustina Cuthburga and Osburgi who had some relation of kinred to him also Alfgiaa scholastica Hidburga Berngida Eulalia and Tecla Which Letter he highly commended as arguing not only a great zeale and love of chastity vowed by them but an exquisite skill in Holy Scriptures with the flowers whereof they gracefully adorned their Letter In answer whereto he compiled a whole Book which he inscribed Of Virginity and which the Reader may find in the Bibliothecâ Patrum XVII CHAP. 1.2 c. The tenour of Saint Aldelms Letter in the name of the English Saxon Synod to Geruntius King of the Brittains in Cornwall 1. THE Letter of Saint Aldelm reproving the errours of the Brittains now followeth which though it be some what long will deserve a place in our History though it were onely to shew that excepting two or three points of Discipline there was a perfect agreement between the Saxons and Brittains in all things touching the Catholick Faith otherwise the Saxon Bishops would not have railed in case they had erred to rectify their iudgment The Inscription of the said Letter is as followeth 2 To my glorious Lord Geruntius King of the Western Kingdom whom I as God the searcher oâ— hearts is my witnes doe embrace with brotherly charity And likewise to all Gods Preists inhabiting Danmonia or Cornwall I Althelm unworthy Abbot doe wish health and salvation in our Lord. 3. Being lately in a Synod of Bishops assembled out of the whole nation in a manner a wonderfull multitude of Gods Preists came thither being moved thereto out of a solicitude for the good of the Churches and care of the peoples salvation to the end that advising in common about the Ecclesiasticall Canons and Ordinances of the Fathers they should through Christs assistance be putt in practise 4 After these things were duly perform'd the whole Assembly uâ—animously imposed upon mee though unworthy a command to frame Letters directed to your Piety in which I might acquaint you with their fatherly suggestion request that you would be carefull not to break the Vnity of the Catholick Church nor admitt opinions not suiting with the Christian Faith since so doing you would deprive your selves of future rewards in heaveÌ„ For what proffit can any one receive from good works done out of the Catholick Church although a man should be never so strict in Regular Observances or retire himself into a desart to practise an Anachoreticall life of Contemplation 5. Now that you may better understand for what especiall causes this Letter is directed to you I will here breifly discover them to you Wee have heard and by severall relations been assured that your Preists doe very much swerve from the Rule of Catholick Faith enioynd in the Scriptures and that by their quarrells and verball coÌ„tentions there is arisen in the Church of Christ a greivous Schism scandal whereas the Psalmist saith Great peace is to those who love thy name and among them there is no scandall For the Peace of Religion is preserved by a charitable concord of mens minds as on the other side contention violates Charity Hence the same Psalmist exhorts all those who embrace the true Faith to a fraternall unity saying It is God who makes brethren to live in one mind in a house Now by this House is understood the whole Church of God spread through the world For Hereticks and Schismaticks being estranged from the Communion of the Church and by contending about severall new opinions encreasing in their nuÌ„bers doe like unproffitable tares sown in a rich soyle corrupt and defile our Lords harvest But the Apostles truÌ„pet doth represse this shamefull humour of contention saying If any one will be contentious we have no such custom nor the Church of God which is without spott or wrinckle For that peace is the Mother of Catholicks is declared by the Evangelicall Oracles Blessed are the peaceable for they shal be called the children of God And hence it is that when our Lord and Saviour descended from heaven that he might wipe away the hand-writing of our first parents which was against us and that by Peace intervening he might reconcile the world an Angelicall Quire melodiously sung Glory to God on high and on earth peace to men of good will and the Psalmist saith Let Peace be made by thy power and abundance in all thy Towers 6. Moreover a rumour is spread abroad that in your Province there are certain Preists and other Ecclesiasticks who contrary to the teaching of the Church doe obstinatly refuse to admitt the Tonsure of S. Peter Prince of the Apostles and doe pertinaciously defend themselves with this excuse that they doe imitate the Tonsure of their Predecessours whom with pompous phrases they exalt as men eminently illustrated with Divine Grace Whereas if we presse them to tell us who was the first Authour of this their rasure and Tonsure either out of ignorance of the Truth or dissembling a lye they have not a word to say But wee and many others with us can assure them that Simon the Inventour of Magicall arts was the Authour of this Tonsure The fraudulent and diabolicall skill of Necromancy contrived by whom against S. Peter is testified by the ancient Book called The Combat of the
of Media call'd Nacianus whom S. Ioseph had formerly baptis'd in a Citty call'd Saram and who was sent by our Lord with an army to deliver S. Ioseph out of prison into which a wicked King of Northwales had cast him which King is sayd to be mentiond in a Book found by the Emperour Theodosius in Pilats palace at Ierusalem Such foolish dreames as these as they are not with out scorn to be recited so neither ought they to be made use of for the disgracing or discrediting sober History prudently grounded on Tradition III. CHAP. 1. S. Ioseph first addresses himself to the Brittish King 2.3 c. The Kings name was Arviragus whether he and Caractacus were the same person 7. He is sayd to be the Founder of the Vniversity of Oxford by the advice of Olenus Calenus an Hetrurian Augur 1. THis Tradition informs us that S. Ioseph at his first abord in the Western parts of this Island with his companions assumed the confidence to repaire to the Brittish Kings presence raigning there to whom he gave an account of the design of his journey which was to bring the happy newes and to offer the only assured means of eternall happines to all that would embrace it It is not to be doubted but this Message gravely and modestly delivered by one filled with the spirit of God and also of a venerable presence one that renounced all worldly designs of power or riches Professour of a Religion sufficiently recommended in that it deserved the hatred of Nero a Prince then infamous beyond any ever mention'd in former Histories such a message I say could not but at least be hearkned to without displeasure if not with favour at least by such a King as this is described by our ancient Annals 2. His name was Arviragus the same no doubt who in an ancient coyn is called Arivog but from what Ancestours he was descended is not clearly enough reported in History Certain Modern Writers will needs make him the same with Caractacus before spoken of suppos'd likewise by them to be the same with Cogidunus the youngest son of Cunobelin from whom also they are willing to deduce King Lucius in a direct line who raigned in the following Age By which art they indeed give some grace to their Histories by a distinct sorting of actions and occurrents to the precise years of Kings then suppos'd to raign in this Island 3. It cannot truly be denied but that the Character given by Historians to Caractacus and Arviragus is very much agreeing in resemblance For as Caractacus is described by Tacitus and Dio to be a Prince of great courage magnanimity and Beneficence and moreover a freind to the Romans so likewise is Arviragus represented by others For thus doth a Writer learned in Antiquity describe him Arviragus saith he was well acquainted with those arts which adorn and dispose the mind to humanity Neither did he alone himselfe love learning but was also a singular favourer of those who were learned c. He was valiant and couragious in warre mild and clement in peace He was in his conversation affable and chearfully pleasant liberall in bestowing gifts and always most deare to his subiects 4. But the resemblance of their Characters is not a proof sufficient to render their persons one and the same unlesse we must be obliged to beleive that Brittany was a soyle too barren to produce more then one brave and commendable Prince And there are in ancient Records severall grounds of more then a suspicion that they were distinct Kings raigning in severall parts of this Island and in severall times also 5. It cannot be denyed that in Brittany there were very many petty Kings and Princes independent of one another some of them subject to the Romans and others free In Caesars time there were in Kent no fewer then three As for Cynobelin and his family their Dominions for ought appears were confind to the Trinobantes that is Essex and Middlesex whereas Arviragus raigned in the Western parts upon the Confines of the Belgae in the Provinces of Dorsetshire and Somersetshire Which argues that he was of a different race 6. But moreover this King Arviragus seems to have raigned much later then Caractacus who after his captivity by the Emperour Claudius is suppos'd to have been sent back to his Kingdom though no Roman Writers speak of his restitution Wheras the Roman Satyrist mentions Arviragus as a Prince of great renown in the dayes of Domitian the seaventh Emperour after Claudius and as an enemy very formidable to the Romans which certainly Caractacus never was For upon occasion of an enormously great fish a Mullet presented to Domitian he brings in a flatterer making that Present an Omen of some great conquest to follow Thou shalt take captive some great King says he or the famous Arviragus shall be â—umbled down from his Brittish chariot c. By which expression it seems more then probable that Arviragus though bred up in the Roman civility and literature yet upon advantage of the great factions succeeding in the Empire after Nero's death shook off his chains and renounced his dependance on the Romans Certain it is so great and famous a King he was that without any wrong to Caractacus he might be mistaken for him 7. Among other illustrious Monuments of his affection to literature and munificence for promoting it this is recorded that he was the Founder of the famous Vniversity of Oxford For thus writeth a modern learned Authour It is the opinion of some that in the seaventieth yeare after the Nativity of our Lord the Citty of Oxford was built during the raign of King Arviragus And that then there came into Brittany a certain Hetrurian Prophet or Augur named Olenus Calenus concerning whom Pliny in his naturall History Writes and that this man layd the foundations yea and perfected the building of it from his own name calling it Calena which name was continued to it till the entrance of the Saxons into Brittany after which is was called Oxenford IV. CHAP. 1. c. Arviragus though not converted affords to S. Ioseph c the Isle of Glastonbury for a place of retreat and twelve Hydes of Land for their nourishment 1. TO this renowned King Arviragus S. Ioseph and his Companions addressed themselves and expounded their Message The successe hereof was though not a Conversion of the King himselfe yet a free leave to publish their Doctrin among his Subjects And herein we ought withtrembling to adore the most holy but with all most secret judgments of God It is probable that there could not be found a mind in all this Island at that time better dispos'd as far as nature and human education could dispose a soule for the entertaining of Saving Truch then in King Arviragus Yet though by his kindnes to the Professours of it he tacitly shewd his approbation therof he did not receive from heaven the Gift of
conâ—â—â—â—ed there the space of thirty years For 〈…〉 did not end in Brittany with S. Ioseph On the contrary the 〈◊〉 Kings favouring and the people applauding the piety and devotion of those primitive Saints such a solitary contemplative life was in high esteem among them so that after the decease of S. Ioseph and his companions others succeeded both to the right of the possession bestowd on S. Ioseph and the imitation of his manner of life â— Such a succession continued till the 〈…〉 At which time a free and 〈…〉 of the Gospell being 〈…〉 couraged it is 〈…〉 of that 〈…〉 by charity 〈◊〉 〈…〉 and without 〈◊〉 〈…〉 care of perfectionating their 〈…〉 both their Devotions and 〈◊〉 in converting and saving the soules of others For about that time 〈◊〉 we find related in the life of S. Ioseph that place was become a den of wild beasts which was before the habitation of Saints â— Howbeit in succeeding ages when there was no such necessity of so great a number of labourers in Gods vineyard by reason of the extension and fruitfullnes of it the Memory of S. Ioseph was renewd and devout Christians with great fervour visited the Church dedicated to the honour of the most Blessed Virgin Then their liberality was plentifully enlarg'd to adorn that place which they esteem'd the fountain and Originall of Christian Religion in Brittany as we find it call'd in our Kings ancient Charters THE THIRD BOOK OF THE CHVRCH-HISTORY OF BRITTANY I. CHAP. 1.2.3 c. About the time of S. Iosephs death Iulius Agricola came to be Governour of Brittany His gests and Victories 1. THE death of S. Ioseph hapned little after the time that Iulius Agricola was sent Pretor into Brittany in the last year of the raign or the Emperour Vespasian At his first entrance he was entertained with seditions in the Army and commotions in the Countrey The former he by his prudence and authority easily quieted and the other by his courage and diligence 2. It was the Province of the Ordovices or Inhabitants of Northwales that taking example from their neighbours the Silures endeavoured to shake off the Roman yoke The first Act of their Rebellion was to invade and utterly rout certain Troops of horse quarterd amongst them Hereupon Agricola though then newly arrived and the Winter already beginning yet assembled the Legions and march'd into their countrey Which diligence of his so discouraged them that they durst not oppose him with an Army inso much as he freely wasted and destroyed almost the whole Province 3. That which made his conquest entire was an impression which he made into the Isle of Mona or Anglesey from the possession wherof Suetonius Paulinus had been recall'd by the rebellion of Boudicea Queen of the Trinobantes The Ordovices thought themselves secure in this Island because Agricola was unprovided of boats to passe his army But this defect he supplied by his wisdome and constancy For chusing among his Auxiliaries such as were most skillfull in swimming and in the water could both carry their arm 's and direct their horses he made them passe over into the Island Hereby the Enemies were so astonished that they humbly begg'd peace and deliver'd up the Island to him 4. After this victory Agricola's care was to govern the Province peaceably for which purpose he restrain'd the avarice of the Roman soldiers and defended the Natives from their injuries Yea moreover having terrified them with marches through all the difficult passages in the Island he by his courtesy civility invited them to take pleasure in living peaceably For which purpose he incourag'd them to conform themselves to the Roman fashion of life by building houses Temples and Market-places Yea he allured them to imitate even the vices of their Conquerours in magnificent banquets baths and other instruments of Luxury He likewise caused the children of the Brittish Nobility to be instructed in literature preferring their witts and naturall endowments beyond the capacities of the Gaules By which means not only the Roman tongue became familiar to the Brittains from which formerly they had a great aversion but they aspired also to learn and practise Eloquence 5. Such was the employment of the two first years of Agricola's government In the third he march'd Northward there discovering new Nations and Provinces whose countrey he wasted as far as the river Taus or Tweed And the summer following he continued his conquests as far as Bodotria or Edinborow-frith Eastward and Glotta or the Frith of Dunbritton Westward and the narrow space of land between them he strengthned with forts and garrisons so that the only Enemies remaining unconquer'd which were the Caledonian Brittains were driven beyond those Northern limits In the foresayd streits neare a town called by Ptolomy Coria now Abercurven there is to this day extant an ancient Structure of squard stones call'd by the Inhabitants Iulius Hot fancied by them to have been built by Iulius Caesar who yet never came near this Province but in all probability rais'd by Iulius Agricola as a Monument of his Conquests 6. In the fifth year of his Expedition he subdued the Northwest Provinces of Brittany looking towards Ireland into which parts he drew most of his forces as if he had had some thoughts of invading that Island from whence a petty Prince expell'd by a Sedition of his Subjects repaired to him whom with a shew of freindship he detaind intending when an opportunity offred it selfe to make use of him in a design upon that Island 7. The following yeare he spent in a march northward from Bodotria or Edinborough on purpose to find out the limits of the countrey for hitherto it was not known to the Romans whether Brittany was an Island or no. And both to secure his march and carry provisions he caused his Navy to keep pace with his land Army a spectacle of great terrour to the poore Brittains Who therupon united all their counsells and forces to endeavour by this last attempt to free themselves from danger by the Romans 8. Their first exploit was to assault the camp of the ninth Legion separated from the rest But the watchfull Generall came upon them when they were ready to break into the Camp and at last though with great difficulty dispersed them 9. The Caledonian Brittains fayling in this resolved to decide the whole controversy by a generall Combat Wherupon they assembled all their forces on a Mountain call'd Grampius which divides the whole countrey since call'd Scotland into the Northern and Southern Provinces Their Generall specially elected for this warre was called Galgacus eminent both for his Nobility and courage who omitted no arguments which might inflame his soldiers valour especially insisting on this That the Romans by their shipping having discovered that Brittany was an Island they had nothing behind them but the Sea and rocks to which by flying they might have recourse 10. Agricola on
year of his raign sent him a Successour Clodius Albinus upon whom likewise he confer'd the Title of Caesar. Whose abode in Brittany was but short for presently after Iunius Severus was sent Generall thither and Commodus us'd all his endeavours to kill Albinus But dying shortly after Pertinax who succeeded him sent back once more Albinus into Brittany THE FIFTH BOOK OF THE CHVRCH-HISTORY OF BRITTANY I. CHAP. 1. The Conversion of Brittany celebrated by Origen 2. The Picts and Caledonian Brittains follow their Example 3. Their King Donaldus c. brought to the Faith by Fulgenius a Brittain 4.5 c. Dempsters fabulous narration 1. THE Conversion of Brittany was so famous in the Church of God that Origen who flourished in Egypt not long after these times in his commentary on Ezechiel thus celebrates it When did the Countrey of Brittany before the coming of Christ consent in the Worship of the only true God But now the whole Earth doth with ioy glorify our Lord for the Churches there erected in the utmost bounds of the world so that in all its limits it doth aspire to celestiall happines And in another place The power of the Divine Grace of our Lord and Saviour is present likewise both to those Nations in Brittany which are divided from our world and likewise those in Mauritania yea with all People under the Sun which have beleived in his name 2. And as the fame therof was largely spread among Churches far remote from Brittany so the Example also had a happy influence on the neighbouring Nations For in the Northern regions of Brittany divided from the civilis'd part by the Emperour Hadrians wall and which always liv'd in hostility with the Romans the Faith of Christ within two years after the death oâ— King Lucius was not only preach'd but effectually subdued the minds both of the Princes and generally of their subjects which gave occasion to Tertullian who liv'd in these times to say that those Provinces of Brittains to which the Roman Armies could not gain accesse were yet conquered by our Saviour submitting themselves to his Faith 3 Concerning this Conversion thus writes Hector Boethius The like mind did Christ our Lord the Prince and Authour of peace give to King Donaldus insomuch as rejecting the worship of Devills he addicted himselfe to solide Piety For when Severus was Emperour of the Romans the sayd King obtained of Pope Victor the fifteenth after S. Peter to whom he sent his Embassadours that severall men illustrious for learning and Religion should be sent into Scotland to baptise himselfe together with his wife and children who profess'd the name of Christ. The Scottish Nobility following their Kings example renounced their former impiety and embracing the Religion of Christ were likewise purified by Baptism The year wherin the Scots by the mercy of Almighty God were call'd and receiv'd the light of true Piety was the two hundred and third after the incarnation of our Lord. To same purpose write Duraeus Gordonus and generally all the Scottish Authours 4. As touching the manner of this Conversion Dempster citing an Ancient Scottish Historian Fordonus saith That is was effected by Paschasius a Sicilian sent into Scotland by Pope Victor who instructed the Nation in the rudiments of Christianity And the same saith he he proves out of an ancient Book of the Church of Lismore which is the most ancient among the Scottish Records The same Authour adds that never any people was with lesse trouble converted to Christ for so great a concourse there was unto those Holy Teachers that there were not Preists enow to baptise them Moreover the sayd Fordonus delivers that this Paschasius leaving behind him his Companions to instruct that rude people more diligently in the Mysteries of Christianity return'd back to Rome to give thanks to that most holy Pope in King Donaldus his name for so singular a blessing confer'd on his Nation But before he arriv'd there Victor was departed this life whose Successour was Zephirinus Whence it manifestly appears â—hat Scotland was converted to the Faith in the last year of Pope Victor Notwithstanding in the Scottish Menology publish'd by the same Dempster this Paschasius is sayd not to have been sent into Scotland by Pope Victor but to have been Donaldus his Messenger to the Pope as Elvanus and Medwinus were sent by King Lucius to Pope Eleutherius for there it is thus written At Dorn in Southerland on the twelfth of December is celebrated the memory of Paschasius who was sent a Messenger to the Holy Pope Victor by King Donald and obtain'd of him Christian Teachers to instruct the Nation 5. This is the account given by Dempster as he pretends out of Fordonus But so little to the satisfaction of the learned Bishop Vsher that he professes In those Copies of Iohn Fordon which I have perused not any of these things related by Dempster are extant so that I begin to suspect the truth of them aswell as of the rest which he quotes out of a namelesse Book of Lismore and I know not what other Manuscripts 6. The person to whom Dempster ascrib's the glory of having first inclin'd the mind of King Donaldus to embrace Christianity was one called Fulgentius or Fulgenius whom he will have to be the Authour of a Book entitled of the Faith of Christ which Book says he if it were now extant Scotland would be furnish'd with a Monument to declare the Antiquity and fervour of its Primitive Faith wherin it would yeild the preeminence to few Kingdoms in Europe and would be superiour to many This Fulgentius saith he was sirnamed the Bold and in the raign of Septimius Seâ—erus dyed at York in England He it was whose faithfull assistance King Donaldus made use of being the first King who stamp'd his Coyn in brasse gold and silver with the sign of the Crosse. II. CHAP. 1.2.3 Confutation of Dempster 4. Who Fulgenius was 5. A Message sent by King Donaldus to Pope Victor 6. More concerning Fulgenius 1. THIS relation made by Dempster though for the substance of it it be agreable to ancient Records yet to embellish it he employs so much of his own inveÌ„tion moved therto by a partiall affection to his own countrey that to a Reader not altogether ignorant he rather disgraces the whole story and renders Truth it selfe suspected then gains beleif to his own impudent additions 2. And first wheras he makes Donaldus to be a King of the Scotts and Fulgentius to be of the same Nation he cannot alledge for this the least ground in any ancient Authours who wrote of these times The Name of Scots was not yet heard of any where much lesse in Brittany The Roman Historians acknowledge no other inhabitants in this Island but only Brittains That is the Common name though in the severall Provinces they be distinguished by severall Titles And particularly touching those Northern Brittains by Hadrians
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
ordain'd Nathanlioth to be Generall of the Brittish Army Hence we may observe that Natanleod whom Ethelwerd calls King of the Brittains and Henry of Huntingdon the great King maximum Regem is by Mathew of Westminster stiled a Generall only in the present exigency sett over the Army 3. In this uncertainty it seems most reasonable to prefer the authority of Ethelwerd a more ancient Historian who liv'd near these times before that of Matthew of Westminster grounded probably on the partiality of former Brittish Writers who were loath that posterity should know that their valiant King was slain by the Saxons and therefore make him to overlive this battel eight years and then to have dyed by poyson 4. The Coniecture therefore of the learned Bishop Vsher deserves to be subscrib'd unto who conceives this Natanleod to be no other then Vther-pendragon For thus he frames his discourse upon this subject If in clearing the perplex'd accounts of these ancient times it may be permitted us to give our coniecture since this Natanleod is by Fabius Ethelwerd Florentius of Worcester and all the Saxon Annals stiled a King it deserves to be considered whether any other can be meant here besides the then King of the Brittains Vther whose proper Brittish name was Natanleod but afterward for his valiant exploits obtain'd the sirname Vther which in the Brittish tongue signifies terrible or admirable In like manner in the Annotations added to Niniu◠we read concerning his Son and successour Arthur that he was call'd Mab-Vther which signifies the son of the terrible Prince because from his childhood he was feirce and cruell And the name Arthur being out of the Brittish language interpreted imports a terrible Beare or an iron mall the which breaks the Lyons iawes 5. And herewith well agrees the narration given by Henry of Huntingdom of this great battell which he thus describes I am now to relate the battell sought by Nazaleod so he calls Natanleod the greatest King of the Brittains against Certic and Cinric his son in the sixtieth year after the first coming of the Saxons Nazaleod was a Prince of great fame and withall of great pride from whom that Province was call'd Nazaleoli which afterward had the name of Certichs-ford Nazaleod then gatherd an Army out of all Brittany and Certic with his Son to enable themselves to encounter him had in so great danger obtain'd aid from Esca King of Kent and Ella the potent King of the South-Saxons as likewise from Port and his Son lately arriv'd all which forces they divided into two main bodies one of which was lead by Certic and the other by his son Cinric 6. When the Armies were joyn'd in battell King Nazaleod perceiving that the right wing of the Enemies army conducted by Certic was much stronger then the other he turn'd all his forces against it conceiving it safest to destroy that which was strongest He set upon them therefore with such violence that he broke quite through them threw down their Ensigns forc'd Certic to fly and made a great slaughter of his army all which was done in a very short time But Cinri◠who conducted the left wing seing his Fathers army routed rushed vehemently on the backs of the Brittains whilst they pursued their enemies flying By this means the combat became furious insomuch as King Nazaleod was slain and the Brittains forc'd to fly of whom there fell five thousand the rest saving themselves with their swiftnes Thus the Saxons obtain'd a great victory so that for some years they were not disturb'd by the Brittains And moreover great multitudes of valiant soldiers came out of Germany to joyn with them 7. This famous battell as it were by agreement fought between the entire forces of all the Saxons and Brittains for the Mastery had utterly ruin'd the Brittish state had Natanleod or Vther-pendragon left behind him a Successour of a courage lesse Heroicall then his Son the famous King Arthur was whose glorious Exploits we shall successively relate The place of this combat was in the Province of the Belgae now called Hampshire THE ELEAVENTH BOOK OF THE CHVRCH-HISTORY OF BRITTANY UNDER BRITTISH KINGS I. CHAPTER 1.2 c. Brittish fables of K. Arthur 1. BEING to treat of the Successour of Nantaleod or Vther-pendragon such mists are raised by the Writers of those times such diversity of conjectures are found in succeeding Historians concerning not the Gests only but even the person of King Arthur that I find my self unable to deliver any thing touching him which may satisfy my self much lesse an intelligent and wary Reader Now this difficulty and perplexity proceeds not for want but excesse of matter recorded of him but recorded by Writers so impudently addicted to lying and moved thereto out of a desire to perpetuate his fame that they have almost extinguish'd his memory and obliged posterity to consider him as a meer phantosime created by the brainsick imaginations of ignorant Brittish Bards who endeavoured to recreate the minds of their miserable countreymen with singing the exploits of their famous Ancestours not considering that those very Songs cast a lasting blot upon the Hearers shewing the Brittains of those times to have been of so mean and lost spirits that being conducted by such Heroës they were yet unable to resist their Enemies 2. That there was such a Prince as Arthur cannot reasonably be questioned as neither that in defence of his countrey he became illustrious by many victories against the Saxons But as touching his Exploits pretended to be perform'd by him out of Brittany his conquering of Provinces and Kingdoms abroad his Round Table and faigned Knights belonging to it these and the like impossible fables we leave to the dreaming Bards the inventours and their credulous believers the ignorant Brittains 3. But that this Arthur was not successour of Vther a learned French Antiquary Malbranc confidently enough affirms and from a wrong transcribed passage of Gildas will needs confound him with Aurelius Ambrosius whose Father not Brother according to him was Vther-pendragon 4. Notwithstanding the consent of our ancient Historians and those the most prudent and faithfull in their Narrations putts it out of question that Arthur was the Son of Vther and Nephew of Ambrosius and that after the death of his Father slain by the Weste Saxons he succeeded his Father in the Throne of Brittany 5. As touching his Birth and descent some Writers report that his Father Vther falling in love with the Wife of Gorlois Duke of Cornwall call'd Igerna and by flatteries and subtilty having gaind her affection for say they by Merlins Magicall skill he was transform'd into the shape of her husband of her he begot Arthur But his vertues piety and courage wonderfully prosper'd by Almighty God are strong proofs that his birth was not so infamous 6. A more sober account is given of him in the Antiquities of Glastonbury written by Iohn a Monk and Adam of Domerham where we
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
By means of which frequent taking away the dust a trench of no small depth and largenes was made in the place His name therefore is deservedly commemorated in our Martyrologe and the Roman likewise among the Saints on the Nones of Iuly 2. S. Hedda being dead the Bishoprick of that Province saith the same Authour was divided into two Dioceses one whereof was given to Daniel who governs the same to this day that is to the year of Grace seaven hundred thirty one in which S. Beda concluded his History and the other to S. Aldelm who worthily administred the same the space of four years Both these men were eminently skilfull in Ecclesiasticall affairs and in the doctrine of Holy Scriptures 3. S. Beda does not mention the name of the Episcopall See assigned to Daniel but other Authours doe generally agree that it was Winchester which he governed forty years As for S. Aldelm the Seat of his Bishoprick was Shirburn in the Province of the Durotriges or Dorsetshire in which a few of his Successours continued till the Episcopall See was afterward translated to SaruÌ„ or Salisbury 4. These were two Prelats of eminent learning and illustrious starrs of the West-Saxon Kingdom As touching Daniel we shall shew hereafter how S. Boniface the glorious Apostle of the Germans frequently consulted him in difficulties occurring about the discharge of that sublime office Hence it is that Bishop Godwin gives this Character of him Daniel was a man excellently learned and wrote many volumes amongst others these following Of the affairs of the Province of the South-Saxons Of the Life of the Holy Bishop Cedda Of the affairs of the Isle of Wight All which are now lost 5. As for S. Aldelm he was froÌ„ his youth bred up in learning and piety by S. Maâ—dulf a Scottish Hermiâ— from whom the famous Monastery of Malmsbury received its name for many devout persons moved with the fame of his Sanctity had recourse to him in that solitude by whom they were coenobitically governed and a Monastery was there erected by Kenwalch King of the West-Saxons In the year six hundred and seaventy S Maidulfus dying Saint Aldelm succeeded Abbot in his place And five years after the said Monastery was endowed by the liberality of Leutherius Bishop of the West-Saxons upon the suggestion of S. Aldelm For before that time the Monks lived there only upon courtesy Thirteen years after he attended King Cedwalla to Rome where he obtained from Pope Sergius a Breif of Priviledges and immunities to his Abbey How in the year of Grace six hundred ninety two he was appointed by a Synod to write to a certain Prince of Cornwall called Geruntius a Book in confutation of the Brittains erroneous observation of Easter and other miscariages hath heretofore been declared At last this year he was upon the death of S. Hedda ordained a Bishop of the West-Saxons and as hath been said kept his Episcopall residence at Shireburn 6. Being thus made a Bishop he gave a full and free authority to his Monks of Malmsbury to chuse their Abbot But their duty and affection to him was such that during his life they would acknowledge no other Spirituall Father Only they humbly petitioned him to grant them the Priviledge after his death to elect their own Abbot And that such Election should not pertain to the Bishop as the custom was in Kent by the Ordinance of King Withred but descend to the Monks This Priviledge S. Aldelm granted not only to them but to all other Monasteries which he had founded And moreover caused his Indult to be confirmed by the Subscription of K. Ina and of Daniel Bishop of Winchester Authentick Copies are still extant of this Indult and Priviledge granted both by S. Aldelm and King Ina in the Register of the said Abbey of Malmsbury Concerning this holy Bishop S. Aldelm more remains to be said when we come to speak of his death In the mean time the affairs of Germany happily managed by S. Swibert and his blessed companions recall us thither II. CHAP. i. 2 c. Swiberts Preaching and miraculous freeing a man possessed by the Devill 1. SAint Swibert after he had successfully preached the Gospell to the Inhabitants of Brunswick and other neighbouring Nations directed his steps to a people called Boructuarians or Prussians lying more Northerly and yet more savage then the former Concerning his progresse in their conversion we have this account from his companion S. Marcellinus Assoon as he was entred that Province saith he he instilled the saving Mysteries and precepts of the Gospell into their foolish and blind hearts and enlightned their savage minds with the luster of divine Truth being glorious among them in his preaching and holy in his actions So that turning them from their profane superstitions to the Faith of Christ he confirmed them in the same Faith by many wonderfull miracles But the multitude oâ— Converts encreasing the Devils envy likewise encreased who enraged to see so many escape his snares earnestly endeavoured by his malicious instruments either to kill him or expell him from that Province 2. On a certain day therefore as he was preaching to a great multitude of Pagans their sacrilegious Preists drunk with the Idolatrous cupp of Babylon sett violently upon him and after they had beaten him with their fists rodds and stones they endeavoured to drive him out of their coasts But by the industry of certain courageous Christians he was taken out of their hands and for a few days was concealed by them for they durst not kill him out of fear least their Governour should be offended But presently after the Holy Bishop renewd his preaching among them and dayly baptized great numbers which despising their Idols publickly confessed the Name of Christ. 3. Consequently the same Holy Writer declares how by occasion of the Devills malice the Faith of Christ became more illustrious among that people For saith he on a certain time in a village of the Boructuarians a Rich and potent man named Ethelhere was possessed by the Devill insomuch as they were forced to bind him with chains because he endeavoured to bite all that came near him and tore his own cloaths Now the same Ethelhere was one of those who had persecuted and incited others to persecute the Holy Bishop and was the first that had the boldnes to smite him with a staff This man being thus dayly in a horrible manner tormented by the devill it hapned on a certain day in the presence of severall Pagan Preists and others who came to visit and condole with him that the Devill cryed out Except Swibert servant of the living God and Bishop of the Christians come hither I will not depart out of this man And when he oft more and more loudly repeated the same words the Idolatrous Preists and other freinds of the Demoniack went away in great confusion and perplexity what they should doe At last they all agreed that Saint
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
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
kinred 12. By which expression the Historian seems in the opinion of Baronius to have principally pointed at this famous Conversion of Brittany For having with all diligence searched into Ecclesiasticall monuments he professes he could could not find out any to whom that passage in Eusebius could be applied except our Brittish King Lucius whose name is commemorated in the ancient Martyrologes usually read in Churches Neither is it any wonder that Eusebius should either be ignorant or silent concerning the particular affairs of Brittany concerning which as may be shewd by many Examples he treats very negligently But enough hath been sayd touching the motives probably inducing King Lucius at this time publickly to embrace the Christian Faith We will consequently declare the manner and order of the said Kings conversion accompanied with that not only of his family but generally his whole Kingdom III. CHAP. 1. A History of the Conversion of Brittany anciently written by Elvanus Avallonius lost 2. The Relation of Bale and the Magdeburgenses concerning it 3.4.5 c. King Lucius being unsatisfied in his old Religion demands instruction of Pope Eleutherius And why he has recourse to him 1. IF the Ancient History of Elvanus call'd Avallonius that is of Glastonbury mention'd by Radulphus Niger in his Chronicle and â—ale who is sayd to have lived in these very times of Antoninus the Philosopher Commodus his son and Pope Eleutherius and to have written a Book of the Original of the Brittish Church if this History I say were still extant we might with more assurance proceed in the relation of the particulars touching this most happy conversion of our Countrey Wheras now we must content our selves with gleaning out of lesse ancient Writers such parcell's as they will afford us to make up the following Narration Notwithstanding since we cannot charge them with delivering to posterity their own inventions we ought to receive their scattred Records as the Relicks of ancient Tradition extracted out of Primitive Histories now swallowd in the gulfe of time 2. Now in our Narration that we may approve our sincerity we will not neglect the iudgment and testimonies of such Modern Writers as have searched into Antiquity though otherwise averse from Catholick Religion Among which thus writs Bale King Lucius says he was it seems scandalis'd at the meannesse and Poverty of Christ as the Iews formerly were For though Christian Religion had for the space of more then a hundred years been propagated through Brittany yet it seem'd to him deprived of its due splendour because it had hitherto been administred by simple poore and contemptible persons and however it wanted the Emperiall Authority of Rome to support it Therfore as soon as he was informed by Trebellius and Pertinax the Emperours Lievtenants that upon the ceasing of persecution severall illustrious Romans had embraced it he then began to entertain a more worthy conceit of it And to the same effect write the Centuriators of Magdeburg though with some mistake as hath been observed 3. This stone of offence to wit Poverty and want of worldly splendour and advantages being thus removed King Lucius now seriously comparing the Christian Faith with what he had been taught by his Druids the simplicity and sanctity of the one with the unclean and inhuman Superstitions of the other but especially considering the inestimable Promises of eternall Glory and Happines not only proposed but by evident demonstrations establish'd in the Gospell to which his own Preists never pretended any claim at all No wonder if he grew unsatisfied and weary of his former Errours and willing to admit a further illustration of those verities with a few beams wherof he had formerly been enlightned 4. Now it seems there not being then in Brittany or not known to the King any Ecclesiasticall persons of authority sufficient to establish a new Church though there wanted not such as had skill enough to perswade satisfy him in the Truth of Christian Religion the principall of which were the foremention'd Elvanus of Avallonia and Medwinus of the Province inhabited by the Belgae Hence it came to passe that King Lucius no doubt by the advice of these holy persons was oblig'd to seek for a more perfect instruction and to implore a greater authority for setling the common affairs of Christianity from abroad 5. For which purpose though in the neighbouring Kingdom of Gaule there were at that time living and famous many holy Bishops eminent for Piety and learning the most illustrious among which was S. Irenaeus Bishop of Lyons and shortly after a most glorious Martyr Yet to none of these had King Lucius recourse either for counsell or assistance But ordring his Messengers to passe through that Nation he directed them beyond it to Rome the fountain of all Ecclesiasticall Iurisdiction and to S. Eleutherius a worthy Successor of S. Peter in the Apostolick Chair 6. Indeed if he had at that time consulted S. Irenaeus he would have told him what himselfe had taught the world in his Book against Heresies That to this Roman Church by reason of its more powerfull principality it is necessary that every other Church should have recourse that is all faithfull Christians wheresoever dispers'd Because in that Church the Tradition derived from the Apostles was safely conserv'd Tertullian likewise an Eminent Preist then alive would have given him the same advice Whosoever thou art saith he that would'st better employ thy curiosity in the busines of thy salvation take a view of the principall Churches founded by the Apostles c. If Italy be nearest thee thou maist repaire to Rome from whence our authority in Africk is likewise derived A Church it is happy in its constitution to which the cheif Apostles together with their blood shed forth the whole doctrine of Christianity Lastly the security of making that Church the Rule both of doctrin and disciplin would have been excellently declared by the foresaid glorious Saint Irenaeus saying By making known the Faith of that cheifest most ancient and through all the world most renouned Church of Rome founded and constituted by the most glorious Apostles S. Peter and S. Paul and by an uninterrupted succession of Bishops derived to our times we confound all those who any way either by an unlawfull self-love vain-glory blindnes or or perversenes of opinion doe make separated congregationâ— professing other Doctrines And in consequence the same holy Father adioyns a Catalogue of the Names of all the Bishops of Rome from S. Peters dayes the twelfth and last wherof living in his time was this S. Eleutherius to whom King Lucius address'd himselfe for a more perfect information in Christian verities and to obtain Ordinances and lawes necessary for the constitution of a well ordred Church in his Kingdome IV. CHAP. 1.2 Bishop Vshers iudgment of King Lucius his Message to the Pope 3. Instructions given by the King to Messengers 4.5 Pope
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
necessary or expedient for humane life Now this one particular is worthy of eternall memory that immediatly before his last day he recited a funerall Oration in the place accustomed wherin by a continued discourse he spoke of the immortality of soules of the rewards which God had prepared for those who lived piously in this world and on the contrary of the miserable end of those who lead ungodly lives Which discourses pronounced with gravity and constancy aâ—d so affect some of his domesticall servants that one of them a Pagan Idolater who pretended to wisedom being ask'd What his opinion was of the Emperours Oration answered though with some unwillingnes that the things spoken by him seem'd to him to be true and particularly that he could not but highly commend his discourse against a multitude of Gods Such entertainments as those the pious Emperour had among his familiar freinds a little before his death by which he seem'd to make the way to a better life more easy and eaven 5. Eutropius relates that there appeared in heaven at that time a Comet of an unusuall biggnes portending his death After which he fell into some distemper which encreasing forced him to make use of hott bathes in the Citty From whence saith Eusebius he was removed to his Mothers Citty Helenopolis in Bithynia where for a long time continuing in the Church consecrated to the Holy Martyr S. Lucianus he offred his Prayers and publick vowes to God 6. The same Authour in another place pretends that Constantin was at this time baptis'd by the Arian Bishop of Nicomedia neer that Citty But the generall Tradition of the Western Church refutes him as hath been shew'd Therfore what was done by Constantin was not receiving Baptism but Pennance which the same Eusebius relating it calls an imitation of saving Baptism For thus he writes when the consideration of his last day came into Constantins mind he iudging this an opportune time for him to be cleansed of his sins which as a mortall man he had committed and beleiving that by the efficacy of Divine Mysteries and an imitation of the saving laver of Baptism his soule would be purged he I say considering these things fell humbly on his knees in the Church of Martyrs at Helenopolis and there confessing his sins he offred himself a suppliant to God for the pardon of them And then it was that he first became worthy to receive absolution by imposition of hands and prayer 7. In the last place touching his death the same Authour thus prosecutes his Narration Assoon as all holy Mysteries were perform'd he was cloathed with Kingly robes shining brighter then light and was layd in a bed of a most pure whitenesse for his Imperiall Purple he rejected and would never make use of it afterward Then with a clear distinct voyce he prayd and gave thanks to God adding words to this purpose Now I am assured of happines and immortall life now I am made partaker of Divine light Withall he with detestation bewayld the state of miserable Pagans whom be affirm'd most unhappy in that they were deprived of such divine blessings 8. And when the Centurions and other Superiour Officers were admitted and deplored with mournfull voyces their unhappines in the losse of such an Emperour wishing him a longer life To these he answered that now he had attain'd true life indeed and that himself only understood his own happines for which reason his desire was to hasten his departure to God After this he disposed his will in which he gave honourable pensions to such Romans as inhabited the Royall Citty new built by him As for his Empire he left it as a Patrimony to his children Thus dyed Constantin during the solemnity of Pentecost 9. As for the Vniversall mourning the clamours of the people the tearing of garments and prostration of bodies on the ground practised by the Soldiers to testify their inconsolable sorrow for so great a losse together with the glorious solemnization of his funeralls at which was only of all his Sons Constantius present all these things may be read at large in the same Authour This one passage in him must not be omitted where he writes thus Great multitudes of people together with the Preists did not cease with teares and much groaning to powre forth Prayers unto God for the soule of the Emperour wherin they performed an Office very acceptable and desired by the pious Prince himself And likewise God therby shew'd his singular goodnes to his servant both in that after his death his Empire descended to his own dear children and that himself obtain'd repose in the place so affected by him wherin the Memory of the Apostles was ioyâ—tly celebrated 10. That the Church did not doubt of the happines and glory of this pious Emperour after his death the Martyrologes of the Greek the Gallican and Brittish Churches are assured testimonies in which on the one and twentieth of May his Memory is anniversarily solemnised And particularly in Brittany Temples were built and dedicated to his honour One of which still remaines in the Province of the Ordovices or Northwales call'd at this day by his name which was erected by the Brittains when they Were driven by the Saxons into those quarters THE EIGHTH BOOK OF THE CHVRCH-HISTORY OF BRITTANY I. CHAP. 1.2 Constantin divides the Empire among his three Sons 3. Brittany under Constantin the younger 4. His kindnes to S. Athanasius 5. He is slain by his Brothers soldiers 1. THE Emperour Constantin at his death divided the Roman Empire among his three Sons so as that his eldest Son Constantin enioy'd for his portion the Provinces of Gaule Spain Brittany and all other conquer'd countreyes on this side the Alpes Constantius the Second Son being only present at his Fathers death took possession of the Eastern Regions together with Egypt and the youngest son Constans had the government of Italy and Africk 2. Now the Gests of these and severall succeeding Emperours we will leave to such Historians as have written of the generall affaires of the Church and Empire For having confin'd our selves to matters which concern the Ecclesiasticall state of Brittany our purpose is to treat no further of such Emperours then as they are necessary for Chronology or shall concern our own countrey 3. As touching therfore the Second Constantin within whose Iurisdiction Brittany was comprised his Raign was short not lasting entirely four years And all that we can record of him is that he was constant in the Profession of the Catholick Faith establish'd in the Great Council of Nicaea wherin he was imitated likewise by his Youngest Brother Constans So that by these two Emperours means all the Western Churches were secured from the infection of Heresy which miserably defaced the Eastern parts by reason that Constantius raigning there suffred himself to be perverted by Eusebius Bishop of Nicomedia and other Arian Hereticks 4. Now an illustrious proof
express'd yet the true Faith was at least dissembled and consequently the Arian faction prevail'd in power through the whole Empire VI. CHAP. 1. Iulian made Caesar. 2.3 Lupicinus Governour of Brittany recall'd Gumoharius succeeds him 4 The Scotts invade Brittany Now first named 1. COnstantius to disburden himself of some part of the cares of the Empire did in the year of Christ three hundred fifty one create Gallus the Son of his Vncle Annilalianus Caesar gave him to wife his sister Constantina sending him into the Eastern parts to govern there But three years after for his cruelty and other enormous crimes he caused him to be emprison'd and his head to be cut off And the year following he assum'd into the same dignity of Caesar and Successour in the Empire Iulian younger Brother to Gallus afterward called the Apostat whom he sent with an army into Gaule to represse the irruptions of the Franks and other German Nations 2. In the fourth year of his Government troubles arising in Brittany he sent over Lupicinus to compose them These troubles were caused by the excursions of the barbarous Nations the Picts and Scotts saith Marcellinus which wasted with all cruelty the Northern Provinces bordring on them Lupicinus therfore strengthning his Army with auxiliary companies of the Heruli Batavians and Maesians in the midst of Winter took shipping at Bulloign Bononia in Gaule and landed at Richborow Rutupiae a Sea-town on the other side from whence he marched to London there intending to advise how to proceed 3. But he was not permitted to perform any considerable exploit against the enemies by reason that Iulian proclam'd Emperour by his Army was iealous of him least if he shoud be inform'd of his rebellion against Constantius he should practise his Army against him Whereupon stopping all passages from Gaule into Brittany he recalled Lupicinus and in his place sent for Generall of the Brittish Army Gumoharius 4. But neither did he doe any thing worthy of memory for notwithstanding any opposition of his the Scots a people which came out of Ireland rooted themselves so firmly in the Northern parts of this Isle that dayly encreasing they in after ages establish'd a Kiâ—â—dom there to them selves and posterity to this day Hereto pertains that passage of Giraldus Cambrensis It must be observ'd saith he that when Nele obtain'd the Monarchy of Ireland the six sons of Mured King of Vlster passing over in a considerable fleet posses'd themselves of the Northern parts of Brittany Whence a people descending from them called by a peculiar name Scotts doe inhabite that coâ—â—er to these times Now this Prince called Nele the Monark of Ireland raigned in the dayes of the Emperour Constantius as Bishop Vsher collects from the nameles Authour of the Life of S. Patrick Which if it be true then it is probable that the irruption of the Scotts and Picts mention'd by Marcellinus was the same which Giraldus speaks of And it is very likely that among the six sons of Mured the eldest was that Reuda of whom S. Beda writes saying In processe of time Brittany after the Brittains and Picts received a third Nation of Scotts who seated themselves in the countrey of the Picts These coming out of Ireland under the command of their Captain Reuda partly by freindship and partly by the sword possess'd themselves of those seats which they hold to this day And from this their Captain Reuda they are called Dalreudini 5. This is the first time that mention is made of the Nation of the Scotts by any ancient Authour Which argues that in this age they first came into Brittany Yet saith Camden it was a good space of time before they enlarged their Seats beyond the corner of which they first took possession But afterwards they invaded the Picts and in many battells almost wholly consumed them about the time that the Kingdom of Northumberland by the incursions of the Danes and civill contentions was in a manner utterly ruind And after that time all the Northern part of Brittany took the name of Scotland VII CHAP. 1.2 Brittish Bishops Orthodox S. Hilaries Epistle to them 3.4 Of Restitutus Bishop of London 1. THough our ancient Historian Gildas and after him S. Beda doe relate that Catholik peace and Vnity remained in the Brittish Churches from the time of Diocletians persecution till the age in which the Arian impiety raged wherby it may seem that they began to be infected not long after the Councill of Ariminum Yet that this infection did not spread much in this Isle in those dayes appears by a Letter of S. Hilary about the year of Christ three hundred sixty one to the German Gallick and Brittish Bishops in answer to one sent from them to him during his tedious Exile caused by the Arian Bishop of Arles Saturninus who circumvented the Emperour Constantius by false suggestions against this holy Bishop and induced him to banish him out of Gaule into Phrigia and other Eastern countreys 2. In which letter he congratulats with this Island for its freedom from the poyson of Arianism for their refusing to accept an Hereticall Profession sent from the Council of Sirmium which they moreover courageously condemn'd notwithstanding all the practises and threatnings of their neighbour Saturninus to intimidate them Which constancy of theirs was so famous almost all the Empire over that their example induced some even of the Eastern Bishops to be ashamed of their Heresy Moreover in the same letter he satisfies their enquiry touching the opposition of the Arians against the Catholick Faith declaring the principall grounds and arguments on which they built their impiety and testifies his great ioy for that they profess'd their Communion with him though a banish'd man which they refused to the Arian Bishops of Gaule 3. Among these Orthodox Brittish Bishops to whom S. Hilary wrote severall Authours mention the name of the old Bishop Restitutus Bishop of London who about forty six years before had been present at the first Council of Arles Neither is it at all incredible that he should be alive at this time Since we find Osius of Corduba who presided in the Council of Nicâ—a Sardica and Sirmium to have liv'd above a hundred years though Spain his countrey generally produces not so long-liv'd persons as Brittany To this Restitutus the Centuriators of Magdeburg from Bale attribute the Writing of Severall Epistles to S. Hilary and Pitsaeus reckons him among the Illustriouâ— Brittish Writers affirming that he left behind him one Book of Epistles to the same Father 4. It was about this time that the said Restitutus dyed whose Successour in the Bishoprick of London was Theodowin renound in History by his name onely and See VIII CHAP. 1.2 Of S. Kebius taught by S. Hilary 3.4 Made Bishop of Anglesey c. 5.6 Goes into Ireland baptizes S. Albeus c. and returns 1. ANother illustrious proof of the purity of the
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
Beda was in practise among the Eastern Ecclesiasticks though he does not describe the fashion of it But it seems to have consisted in a totall shaving or at least close polling of the whole head For he affirms that Saint Theodore Arch-bishop Elect of Canterbury who came out of Cilicia was obliged to expect four months till his hair was grown sufficiently to have a crown made round about his head after the Roman manner 6. The present Dispute therefore was whether S. Peters manner of Tonsure in use at Rome was to be onely received in Brittany This seems to appear from an Epistle of S. Aldelm by command of a Synod directed to a certain Brittish Prince called Geruntius in which he reprehends the Brittains for using a Tonsure different from the Roman The passage of the said Epistle pertinent to this purpose is this A rumour saith he is largely spread that there are certain Preists and Clergy-men in your Province who obstinatly reject the Tonsure of Saint Peter alledging for their only excuse that herein they imitate their Predecessours whom they with swelling language describe as persons wonderfully illustrated with Divine Grace 7. The care which the Popes of this age had that S. Peters Tonsure should be only received in Brittany is manifested by Pope Vitalian who would not suffer Theodorus Arch-bishop of Canterbury who had been shaved after the Eastern manner to come into Brittany till his hair was grown so as that he might be shorn after the Roman manner Thus writes S. Beda Theodorus saith he after he was ordaind Subdeacon expected four months till his hair was grown to a length sufficient to be cutt into a Crown For his Tonsure before was after the Eastern fashion attributed to S. Paul 8. But besides these there was a third manner of Tonsure by which onely a half crown was formed on the lower part of the head before from one ear to the other all the rest of the hair being left at full length And this fashion in these times came in use among the Irish Clergy This form the Irish Writers condemning it call Simon Magus his Crown which appellation they received from Rome Now how this practise came into Ireland we read in an ancient Book of Canons cited by B. Vsher. The Romans say that this Tonsure took its beginning from Simon Magus who shaved himself only from eare to eare thereby to expell the vertue of the Tonsure of Magicians by which onely the fore-part of the head was covered The Sermon likewise of S. Patrick testifies that the first Authour of this kind of Tonsure in Ireland was one who had been Swine-heard to Loiger the Son of Nele King of Ireland and from him the Irish have generally received this fashion 9. Against this manner of Tonsure the English Abbot Ceolfrid in S. Beda writes to Naitan King of the Picts In which letter he affirms the most excellent sort of Tonsure to be that of S. Peter in practise at Rome and the most detestable this of Simon Magus Adding for a proof of the excellency of S. Peters Crown these words We are shorn after that manner not only because S. Peter was so but because S. Peter thereby commemorated our Lords Passion and therefore we desiring and hoping to be saved by the same passion bear the sign of it as he did on the higher part of our body For as every Christian baptized being made so by the death of our Saviour is wont to bear the sign of the Holy Crosse on the fore head that by its defence we may be guarded from the incursions of Evill Spirits and also be admonished that we ought to crucify the flesh with its vices and lusts So likewise ought those Ecclesiasticks or Monks who more strictly oblige themselves to continence for our Lord to bear on their heads that form of a Crown which he in his Passion caried on his head and which was made of thorns that he might take away the sharp thorns of our Sins 10. Now whether the Picts and Scotts had received from the Irish the Tonsure ascribed to Simon Magus is not certain However it is manifest that this was a practise introduced in Ireland after S. Patricks time and contrary to his Institut For in a Synod celebrated there in his time we read this Canon Whatsoever Clergy-man from the Dore-keeper to the Preist shall be seen abroad without a Tunick or Cassick and not cover the nakednes of his belly or who shall not wear his hair thorn after the Roman manner And if his wife shall not wear a veyle when she walks abroad Let such be contemned by Seculars and separated from the Church 11. From the severall passages here alledged we may conclude that the Motive of the Dispute in this Synod or Assembly of Strenes-halch proceeded from a zeale in S. Wilfrid and other Ecclesiastical persons from Kent c. to reduce the Scotts and Picts to their first Principles and Rites which they received frō Rome which by negligence had been deprav'd which was a design very commendable since Vniformity even in small things once neglected draws after it divisions in greater Notwithstanding that they urged not this Vniformity in Tonsure as a matter in it self of any necessity the forementioned Abbot Ceolfrid declares in his Letter to Nattan where he says We doe freely professe that the Errour about Tonsure is not harmfull to those who have a pure Faith to God and Charity to their Neighbour Especially cinsidering that in the ancient Catholick Fathers we cannot reade that there have been any Controversies about the manner of Tonsure as there have been about differences in matters of Faith or Celebration of Easter 12. These were the Points debated in this Conference concerning the Canonicall time of celebrating the Paschal Solemnity and Ecclesiasticall Tonsure Other small differences likewise there were about External Rites but of so small consideration that our ancient Records have not vouchsafed to mention them And surely they were very small since the fashion of Tonsure deserved to be mentioned as a matter of Dispute And from hence we may undeniably conclude that the Scotts Picts and Brittains in all matters of Faith without exception agreed with the Saxon that is the Roman Church Those dissenters had through neglect or ignorance varied from the Vniversal Church in some outward Observances but in all Doctrines and publick Practises consequent to such Doctrines they still remaind unreproveable Otherwise no doubt they would at this time have been called to an account for their Errours 13. Now what successe this Conference or Synod produced as to the Scotts S. Beda thus breifly declares The debate being ended and the Assembly dissolved Agilbert returned home namely into France But Colman Bishop of Lindesfarn perceiving his Doctrin and Sect now exposed to contempt took a long with him those who had a mind to follow to witt all those that refused to admitt the Catholick Observance of Easter
Anna heretofore King of that Nation had formerly built two Monasteries one for himself and the other for his Sister Edilburga His own Monastery was seated in the Province of Suderige or Surrey near the River Thames in a place called Ceorotesey that is the Island of Ceorot the present name is Chertsey His Sisters Monastery was in a place called Berekingham Barking in the Province of the East-Saxons where that Holy Virgin became a Mother and Nurse of many devout Virgins shewing her self worthy such a Brother being Zealous to advance the Spiritual perfection of those under her charge as severall Divine Miracles did testify 2. The fury of the pestilence wasting the countrey about invaded likewise this Monastery as well the part where the Virgins inhabited as that of the Monks which attended the Altar Whereupon the Holy Abbesse consulted with her Religious Subiects concerning a place commodious for the burial of the dead But receiving no resolution from them she purposed to expect an answer from God On a certain time therefore after they had ended their Midnight-devotions the Virgins going out of the Church to sing at the graves of the Monks on a sudden a wonderfull Light like a Sheet came over them wherewith they were so affrighted that they were forced to intermitt their Psalmody A little after the said light removed to the Southern part of the Monastery which lay west-ward from their Oratory and presently was taken up into heaven in the sight of them all insomuch as not any of them doubted but that the same light which was â—o conduct their Soules to glory marked also the place where their bodies were to expect a glorious Resurrection 3. The names of those Spouses of our Lord which out of this Monastery during this plague went to heaven are written in the Book of life S. Beda names only one before the death of S. Edilburga her name was Eadgida How she was called to her eternall reward he thus relates There was said he in the same Monastery a little boy not above three years old called Esica who by reason st his infant-age was bred up and taught by the Religious Virgins This child having been struck with the sayd infection and ready to dye called aloud to one of the said Virgins as if she had been present crying out Eadgid Eadgid Eadgid and with these words ended his present life and entred into life eternall And the same Virgin which the child at his death called on that very day dyed also of the same disease and followd him who had called her to the celestiall kingdom 4. Another likewise of those Handmaids of our Lord being struck with the same contagion and drawing to her end began about midnight to call to those which attended her desiring them to putt out the candle standing by This she often did but none obeyed her At last she said I know you think I speak I know not what but it is not so For I assure you I see so wonderfull a light in the room that the candles light is darknes compared to it And when after all this none answered her or complyed with her desire she said again Well let the candle burn if you please but know that is not my Light For my light will come at day-break After this she told them how a certain Holy man who dyed the same year had appeared to her assuring her that the next morning she should goe to everlasting light And the truth of this Vision was confirmed by the death of the said Virgin who expired at the break of day XXII CHAP. 1.2 c. The Plague among the Northumbers the death of S. Cedde and of Tuda Bishop of Lindesfarn 1. THe same horrible infection spread it self Northward likewise and there wrought the like destruction not only among the lay people but Religious also insomuch as many eminent for learning and Sanctity ended their mortality by it Among which the most illustrious were Cedd Bishop of London who according to his custom visiting his Monastery in the Province of the Northumbers was seised upon by that disease And Tuda Bishop of Lindesfarn 2. Concerning the former Saint Beda thus writes The Venerable Bishop Cedd having for the space of many years administred the Bishoprick of London in the Province of the East-Saxons and thereto ioynd the care likewise of the Monastery of Lestinghen in the Province of the Northumbers â—ver which he appointed Superiours it hapned that coming to visit the said Monastery in this time of Mortality the contagion surprising him he dyed there At first he was buried abroad but not long after a Church of Stone being built in the said Monastery and dedicated to the honour of the Blessed Virgin-Mother of our Lord his Body was removed and layd at the right hand of the Altar He committed the government of his Monastery after his death to his Brother Ceadda who was afterward consecrated a Bishop as we shall shortly declare 3. When the Monks of another Monastery of his in the Province of the East-Saxons heard that he was dead and buried in the Kingdom of the Northumbers about thirty of them went thither being desirous to live and when the pleasure of God should be to dye and be buried near the Body of their Venerable Father They were willingly received by their Brethren there and in a short time they all dyed of the same infection excepting one young child onely who as was constantly beleived was preserved from death by the prayers of the Holy Bishop For whereas he lived a long time after and gave himself to reading the Holy Scriptures he found at last that he had not been regenerated by the Waters of Baptism Whereupon being presently baptised he afterward was promoted to the Order of Preist-hood and did much good to many in Gods Church Therefore I doe not doubt as was said but that he was detaind from death by the intercession of his Holy Father out of love to whom he was come thither by whose prayers he thus escaâ—ped the danger of eternall death and also by hâ—â— teaching afforded the ministery of life and Salvation to others 4. In the same Province of the Northumbers by the same pestilence was snatcheâ— away also Tuda Bishop of Lindesfarn who had a little before upon the departure of Bishop Colman been ordained his Successour For so writes S Beda Colman said he being returnâ—â— into his Countrey the servant of our Lord Tuda received after him the Bishoprick of the Northumbers He had his instruction among the Southern Scotts and by them was ordained Bishop He received the fashion of the Ecclesiastical Tonsure according to the Custom of that Province but he observed the Catholick Rule of the Paschal Solemnity He was a good Religious Bishop but his government of that Church lasted a very short time He came out of Scotland during the life of Colman and with great diligence both by preaching and good example
he taught every where things belonging to Christian Faith and Truth Presently after his consecration being struck with the contagion then raigning in that Province saith Huntingdon he dyed and was buried at a place called Womalet But in S. Beda it is called Peynalech who adds that it was a Monastery 5. Moreover as S. Beda testifies when the Scottish Monks living in Lindesfarn departed thence with their Bishop Colman those which remaind received for their Superiour with the authority of Abbot the most Reverend gentle and mild man Eata who before was Abbot in the Monastery called Mailros This Translation was made as the report is upon the request of Bishop Colman at his departure to King Oswi Because the same Eata was one of the twelve children which Saint Aidan in the time of his Bishoprick had received from the English Nation to instruct them in the Doctrine of Christ. The said request of Bishop Colman was easily granted by King Oswi because he loved him very much for his gravity and prudence This is the same Eata who a while after was ordained Bishop of the same Church of Lindesfarn 6. Presently after the death of the Venerable Bishop Tuda there followed great commotions and debates in the Church of the Northumbers by reason of severall pretenders to the administration of the same Church as shall shortly be declared more at large XXIII CHAP. 1.2 The Plague in Ireland 3.4 c. The Gests of S. Egbert a Saxon Preist He reduces the Scotts to Catholick conformity his death 1. THere are severall other Saints commemorated in our Martyrologe whose death is assigned to this year as the two Royall Martyrs Ethelâ—ed and Ethelbert Sons of Wulfere King of the Mercians of whom we have already treated demonstrating that their Martyrdom could not fall so late Likewise two Royall Virgins S. Mildreda and Saint Milburga Neices of the same King by his Brother Merevald of whom we shall treat more commodiously hereafter 2. Following therefore the progresse of this Pestilence it will lead us into Ireland were we shall find matter proper for our present Subiect and related by S. Beda in the manner following The same killing infection faith he with equall destruction raged in Ireland Now there were at that time in the same Island many persons both of noble extraction and meaner state who in the times of Finan and Colman Bishops leaving their native countrey retired thither some to gain instruction and others to attend to their Spirituall Exercises and Mortification Severall of them therefore undertook a Monasticall Profession and not a few going from Cell to Cell where learned Masters inhabited addicted themselves to Reading and Study All these were freely and with a good will entertained by the Scotts who afforded them upon free cost both dayly nourishment books to read and instruction likewise 3. Among these there were two Noble young men of vertuous and towardly disposition Their names were Edelhum and Egbert The former of these was Brother of Edilhum or Ethelwin a man of great Sanctity who likewise the year following went into Ireland to enrich his mind with learning and being well instructed returned into his Native countrey Brittany where he was ordained Bishop of Lindisse or Lindesfare and worthy governed that Church many years of whom we shall treat more at large hereafter 4. The said two young men being in a Monastery which the Scotts or Irish call Rathmesige where all their companions were either taken out of the world by the infection or dispersed in other places they likewise both of them were struck with the same disease and greivously affected And of these two Egbert as a certain grave and sincere Preist who professed that he heard it from Egbert himself assured mee beleiving that he should not escape went one morning out of the Infirmary into a retired place where â—itting alone he began seriously to call to mind his former actions and feeling great compunction by the memory of his past sins he bedewd his face with teares and from the depth of his soule prayed to Almighty God not to take him out of the world till he had more perfectly performed Pennance for his past negligences and faults committed in his child hood and youth and till he had more plentifully exercised himself in good works He made a Vow likewise that he would live all his days a stranger and never return into Brittany where he was born likewise that besides the Solemn Canonicall Office he would every day recite the whole Psalter in memory of the Divine praises and also every week passe one whole day and night in fasting except he should be hindred by some bodily infirmity 5. Having concluded his weeping prayer and Vows he returned to his Cell where finding his companion asleep he likewise layd himself on his bed and falling into a slumber he was presently awaked by his companion who looking earnestly upon him said O Brother Egbert what have you done I hoped we should both together have gone to heaven But know that the things thou so earnestly prayed for are granted thee For he had learnt by a Vision both the subiect of Egberts prayers and that God would perform his desires In a word the following night Edelhum died 6. But Egbert in a short time shaking off the pains of his disease recovered and lived many years after He received the degree and Order of Preisthood which he adorned by many good actions suitable to that Profession and according to his desire being full of vertue and piety he a little while since to witt in the year of our Lords Incarnation seaven hundred twenty nine being fourscore and ten years old went to everlasting ioyes 7. He lead a life with all perfection of Humility meeknes continence simplicity and iustice Insomuch as both by the example of his life by his assiduity in teaching zeale in correcting and liberality in giving what he had received from rich men he was very beneficiall both to his own countreymen and also to the Scotts and Picts among whom he lived 8. He added likewise to his forementioned Vows this Of never tasting any thing in Lent but once a day and then also onely bread and a small measure of thin milk Which milk his custom was to putt the day before in a glasse and when the night was past to take off the cream and drink the rest with a small portion of Bread The like measure of abstinence he was wâ—nt likewise to observe forty days before our Lords Nativity and as many after Pentecost 9. This is that S. Egbert who was the first and cheif mover of the glorious design of twelve Apostolicall English Preists to convert certain German Nations our Primitive Ancestors to the Christian Faith which they undertook and in a great measure performed These were S. Suâ—bert S. Willebrord S. Boniface and the rest of their illustrious companions S. Egbert was desirous to have ioynd in their labours and dangers but
Concerning him thus we read in the Authour of his Life in Capgrave The Venerable Confessour of Christ Saint Brithun drew his originall from the Nation of the English He was Deacon for many years to the Holy Bishop of York Saint Iohn of Beverley and for the sanctity â—f hâ—s life and laudable conversation he was in his affection preferred by him before others and constituted Abbot in the Monastery of Deirwode now called Beverley which the said Holy Bishop built from the foundations And to the same Monastery Saint Iohn in his old age refigning his Bishoprick retired by the counsell of the said holy Abbot where also he dyed after he had spent four years in an Angelicall purity of conversation After his translation to heavenly ioyes the Venerable Abbot imitating his good Master persevered to the end of his life in watchings fastrags prayers and other good works For he was a lover of vertues a persecutour of vice a despiser of this present world a Zealous aspirer to heavenly ioyes a faithfull guardian and instructour of the flock committed to him an unwearied practiser of jâ—stice and piety a munificent disperser of Almes and in a word one who with all diligence performed whatsoever he knew to be pleasing to God Thus constantly serving our Lord in all good works to his decrepiâ—e age he crownd a most holy life with a suitable death and having quiâ—ted this world on the Nones of May he received his reward in heaven His body was with great hâ—nour buried in his own Monastery Where in processe of time his sanctity becoming illustrious by many Miracles with consent of the Clergy and people it was taken up and his sacred Relicks placed near the Coffin of his beloved Master and Instructour the Holy Bishop Saint Iohn close to the Altar in his Church of Beverley 3. The same year is recorded the devout Pilgrimage of Daniel Bishop of Winchester to Rome who is supposed by â—ome to have subscribed to a Synod about this time assembled there in which a heavy Anathema is pronounced against al such as presume to associate to themselves in mariage any Virgins or other women consecrated to God or those whose matrimonial society men being promoted to such orders have according to the Churches Discipline been obliged to forsake XII CHAP. 1. A Rebellion of the South-Saxons repressed 2.3 c. Of Saint Pechelm Bishop of Casa Candida and of S. Wirâ— an Irish Bishop 6.7 c. Casa Candida was within the Saxon Dominions 1. THE year following great commotions were raised in the Southern parts of Brittany For the South-Saxons impatient of the yoak layd on them by the West-Saxons elected among them a Generall a young man of great courage called Ealdbrith under whose conduct they seised on a strong Castle newly built by King Inas in Somersetshire at the River Thone therefore called Thoneton and now Taunton At which time King Inas being by some design or perhaps by sicknes diverted his magnanimous Queen Edilburga with a choice army layd siege to the said Castle and in a short space took and destroyd it that it should no more be a seat of Rebellion But Ealdbrith by flight escaped into Surrey and from thence retired into Sussex where King Inas following him with a powerfull army and fighting with him dispersed all his forces and slew Ealdbrith so utterly extinguishing the rebellion 2. The same year a New Episcopall See was erected in the Province of the Picts or rather an ancient one being decayed was restored This was the Episcopall See called Candida Casa and a holy man called Pecthelm was consecrated Bishop of it For thus writes S. Beda concluding his History Pecthelm now sitts Bishop in that part of the Province which is called Candida Casa or White house the which Diocese was newly erected by reason of the multiplying of beleivers in those parts and the first Bishop was the said Pecthelm 3. Wee have in the eighth book of this History declared how in the year of Grace three hundred ninety four S. Siricius Pope consecrated S. Ninian first Bishop of the Southern Picts who established his Episcopal See at this place where he built a Church to the honour of S. Martin and with great industry converted a great part of the Nation But after the Saxons had subdued the Picts wee read of certain Bishops of the Picts as about forty years before this the devout Bishop Trumwin but it seems they had no determinate See at least not this of Wite-hern or Candida Casa which was at this time restored 4. As for this Pecthelm he was a man of great piety and learning and so illustrious that he was consulted in difficulties of great importance by Saint Boniface as appears by severall Epistles yet extant In his younger age he was educated in the kingdom of the West-Saxons where he was Disciple to the famous Saint Aldelm and made Deacon as William of Malmsbury testifies After that he went over into Germany where he associated himself to Saint Willebrord and was present at a Synod assembled by that Holy Apostolick Bishop at Vtrecht to which his name is found subscribed It was he who related to Saint Beda the sad Story of the impenitent Soldier and favourite of Coenred King of the Mercians formerly recounted in this History 5. By whom this holy man was consecrated Bishop not any of our Historians doe declare but in the Belgick Calendars published by Miraeus we read that he was ordained Bishop by the Pope as likewise the companion of his pilgrimage Saint Wâ—ro For there wee read this passage Saint Plechelm so he is there named born of Noble parents in the kingdom of the Northumbers from his youth excelled in humility and modesty and even in that tender age chastised his body by watchings and fastings attending assiduously to Prayer Being come to riper age he was diligent in the study of Holy Scriptures When he was promoted to the order of Preisthood he was liberall to the poor and adornâ—d with all vertues insomuch as that internall Light which he received from Gods holy Spirit shone forth gloriously in all his actions Not long after associating himself to Saint Wiro he accompanied him in a pilgrimage to the Monuments of the Blessed Apostles Saint Peter and Saint Paul at Rome There they with great devotion visited all holy places and by assiduous Mortifications and prayers offred themselves Holocausts of sweet savour to God These two holy men being observed by the Pope to be endued with divine wisedom and enflamed with Charity he consecrated them Bishops and enriching them with Sacred Relicks of Saints he dismissed them to their own countrey There Plechelm became Bishop in the Church called Candida Casa where with unwearied labour he extinguished all remainder of Idolatry 6. Here is a great controversy against the Saxon pretentions raised by the ancient Scotts or Irish and the Modern Scotts each of them challenging to their
camp and there diligently enquire who it was that slew his Father This he did and finding the man not far off he desired him to come and speak with his Master He came and assoon as Gervilio had notice of it he meâ—t him on horse back in the midst of the River Where as they were discoursing togeâ—her Gervilio taking out a Sword which he caried privily run the man through who presently falling into the river there dyed Vpon this a mighty clamour was made and the two Armies began a feirce combat in which the Saxons were overcome and Caroloman after the victory retired home Now this fact of Gervilio was by none at that time imputed to him as Homicide He returned therefore to Mentz where as before he administred the Office of Bishop 5. But among other crimes with which he was charâ—ed in the present Synode this was one And the Holy Pâ—elat Saint Boniface publickly declared That no man could exercise lawfully the function â—f a Bishop who had been polluted with the slaughter oâ— any one And besides this he obiected to him that he himself had seen him with Hawks and Hounds publickly recreate himself which was abâ—olutely forbidden to Bishops by the Canons Gervilio having heard his accusation and perceiving that he could not resist both secular and Ecclesiasticall authority armed against him reâ—erred himself to the iudgment of the Synod and was deposed 6. After whose deposition Saint Boniface who hitherto had been an Arch bishop at large without any particular Title or See was by Caroloman and his Brother Pipin appointed Prelat oâ— the Church of Mentz And that his dignity might be more eminent the same Princes determined to exalt the See of Mentz which at this time was subiect to another to be the Metropolitan Church of all Germany which likewise by a Message sent to the Pope they obtained and effected XVI CHAP. 1.2 c. The Heresies of Adalbert a French man and Clement a Scotâ— condemned by Pope Zacharias in a Synod 11. Colen made an Archbishoprick but subordinate to Mentz 1. THE cause of Gervelio being thus determined the Fathers of the Synod consulted concerning the two Arch-hereticks Aldebert and Clement Whose Errours though they then condemned yet they thought meet to send them to the Apostolick See that their condemnation might be more solemn They decreed likewise to send with them the forementioned Preist Deneard to act the part of an Accuser in the name of the Synod before the Pope To him likewise they gave Letters and the Acts of the Synod to be presented and confirmed by him 2. Being arrived there Pope Zacharias called together according to the custom a Synod of Bishops before whom Deneard appearing presented the Epistle of S. Boniface in which he informed the Pope that since the time that he had conferred on him a Iurisdiction over all the Churches of France at their own request he had suffred many injuries and persecutions from false and adulterous Preists and other Ecclesiasticks But that his greatest trouble proceeded from the said two blasphemous Hereticks Adelbert who was a French-man and Clement a Scott Who though they differed in their Errours yet were equall in the enormity of their crimes For whose regard he had incurred the enmity and maledictions of the French who greivously complaind against him because he had taken from them their great Apostle Adelbert their Patron and intercessour with God a man who was a worker of wonderfull Miracles He desired therefore the Pope to shutt them up in close prison after he had given them up to Satan that none might be poysond by their abominable Heresies 3. Now we will here more fully declare the Errours blasphemies and crimes charged upon Adelbert and further demonstrated by Deneard who presented certain Writings to the Synod containing the Life Acts of that Arch-heretick together with an Epistle of our Lord Iesus which he said fell from heaven into the Citty of Ierusalem and was found by the Archangel Michael in the Gate of Ephraim and copied out by a Preist called Icoras and by him sent to another Preist in Germany called Thalassius c. and at last by the hands of an Angell was brought to the Sepulcher of Saint Peter at Rome where twelve persons belonging to the Pope finding is kept that days Vigill with fasâ—ing and prayers c. 4. As for the other Book it was read and it began thus In the name of our Lord Iâ—su Christ here beginneth the life of the Holy and Blessed Bishop Adelbert born by the Election of God He was begotten of simple parents and crownd by the Grace of God For whilst he was yet in his Mothers womb she saw in a vision as it were a Calf issuing out of her right side Which Calf designed that Grace which he received from an Angell before he was brought forth c. 5. Besides these the same Deneard presented likewise a Prayer composed by Adelbert â—n which after supplications made to God the Father he addressed himself to the Angells saying I beseech conjure and humbly entreat you c. Angell Vriel Raguel Tubuel Michael Adinis Tubuas Sabaouc Simichel c. 6. When these Writings were read before the Synod by Gregory the Notary Regionary and Nomenclator all the Bishops concluded that the man was madd and that those were names of Devills not of Angells except only S. Michael since Divine authority delivers to us only the Names of three Angells Michael Gabriel Raphael Therefore they condemned them all to be burnt Notwithstanding the Pope thought fitt they should be layd up in his Archives with a perpetuall mark in memory of their condemnation and reprobation 7. Besides these Writings it was layd to the charge and proved against the same Adelbert that from his childhood he was an Hypocrite saying that an Angell of our Lord in human shape haâ— from the utmost ends of the world brought him Relicks he knew not of whom but such aâ— were of wonderfull Sanctity by vertue of which he could doe all things whatsoever he asked of Goâ— Hereby he insinuated himself into the minds oâ— silly women and ignorant peazants who affirmeâ— him to be a man of Apostolick Sanctity That he had hâ—â—ed unlearned Bishops to ordain him contrary to the Canons and that hereby his heart sâ—relled with such Pride that he esteemed himself equall to the Apostles of Christ. Insomuch as being appointed to consecrate a Church to the honour of the Apostles and Martyrs he consecrated it to hâ—â— own honour â—or rather defiled it That he would likewise reprehend those who desired to visit the Shrines of the Apostles and to hinder them he built Oratories and sett up Crosses in the feilds or near Springs or where soever he thought good commanding the people there to make their Prayers to him Insomuch as multudes of seduced people despâ—sing their own Bishops and Churches gathered meetings in such places saying The meâ—rits of S. Adelbert will help us Besides
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
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
woman of wonderfull beauty the Emperour said thus to her Take your choice Madame whether you will have mee or my Son who stands where at the window for your husband She without any deliberation and being incited by her lust answerd thus If the choice be left to mee I would much rather chuse your son then you because he is younger Then the Emperour perceiving that the satisfying her lust suggested this answer to her tongue returned her this quick and elegant reply If you had chosen mee I would have given you my Son But since you have chosen him you shall have neither him nor mee 7. Notwithstanding upon her importunity and also in regard of her beauty the Emperour bestowd on her a Noble Monastery of Religious women into which she retired and there hypocritically laying aside her secular habit she took the habit of a Religious woman having in her heart no sence of the duty to which that Profession obliged her and for some few years exercised the Office of Abbesse there 8. Her memory was in such execration in Brittany that by an unanimous agreement of the Nobility and Commons in the Kingdom of the West-Saxons a Decree was made that from that time the wives of those Western Kings should never enioy the Title of Queens nor partake of any prerogative of Regall dignity 9. To Brithric there succeeded in that kingdom Egbert the first founder of the Saxon or English Monarchy and the first who commanded the Island to be called by a new Name England Concerning whom more in the following Book This I will conclude with the Chronologicall account of this time given by Ethelwerd a Noble Historian of the Royall blood of the Saxons who lived in the following Age In the year when Egbyrht began his raign there passed from the Creation of the world six thousand years wanting five from our Lords Incarnation eight hundred from the coming of the Saxons Hengest and Horsa into Brittany three hundred and fifty years and from the first entrance of S. Augustin sent by S. Gregory to convert this Nation two hundred and four years Dan 11.44 Eph. iv 11 Esa 11 c 2. Math. v. 15 Psal cxxâ— 3 Esa. xlix 23 Io. xiv 12 Esa. 2. Esa. 49. Curt. l. 9. Magdeburg Cent. 1 l. 2. c. 4 Ib. c. 10. f 596 Ib. c. 4. f. 54. Id. Cent. 2. c. 10. f. 167. Ib. f. 58.64 Ib. c. 10. f. 207 Ib. c. 4. f. 45. Ib. Cent. 3. c. 4. f. 77. â—b f. 80. Ib. f. 8â— Ib. f. 83. Ib. f. 84. I. CHAP. Lacit in vit Agricolae Caesar. l. 5. comment II. CHAP. Soâ—m in Gloss. â—io lib. 59. Lucan l. Dio. ubi supr Tacit. in vit Agric. Sueton. in Caesar. c. 47. III. CHAP. Caes. Comment l. 5. Bed l. 1. c. 2. Camb. l. Brit. Dio. lib. 60. Sueton. in Calig cap. 44. Tacit. Hist. l. 1. Suet. in Tiber cap. 38. Dio lib. 59. Sueton. in Calig VVestmonasteriensis Ann. D. 44. Oros. lib. 7. c. 6. Beda lib. 1. c. 3. Sueton. in Cloud c. 17. Dio. lib. 60 Maldon in Essex Vid. Tacit. lib. Tacit. Ann. lib. 12. VVestmon A. D. 44. Ibid. A. D. 52. Tacit. in Agriâ— â—acit Annal. l. â—2 â—d ibid. lib. 3. Hâ—st A. D. 60. Tacit. in Agric. Dio. lib. 62. Tacit. Annal. l. 14. Curia Ibid. Gildas de Eâ—câ—d IV. CHAP. Druids Plin. Hist. natur lib 16. cap. 44. Lucan lib. 1. Caes. l. 6. de â—â—ll Gall. Isa. 1.29 Diog. Laert. in Proem Caesar. Hist. Gall. lib. 6. Tacit. Ann l. 14. Plin. Hist. natur lib. 30 c. 1. Bards Ammian Marc. lib. 15 Abr. Vandermyl in Glos. Cambden Godvvin Gildas de Excid Britan. Cambd. in Middlesex Dio. lib. 62. Tacit. in Senec. de morte Claudij Pontic Virunn lib. 4. Caesar. comment lib. 6. A. D. 44. Plin. Hist. Nat. lib. 16. c. 44. Tacit. Diod. Sic. l. 6. A. D. 46. Gild. de Excid Brit. Flav. Dext ad Ann. D. 41. Frecul tom 2. l. 2. cap. 4. Euseb. Chron. An. D. 44. Hierom. de Script Eccl. in Petro. Arnob câ—nt Gent. lib. 2 Leo M. Serm. 1. â—atal Aâ—postol A. D. 46. Martial l. 4. Epigr. 13. lib. 11. Epigr. â—4 Baron in Noâ— ad Martyrol 2. Tim. 4.21 Fr. Moncaeus Naâ—cler in Legend S. Timoth. Martyrol Anglic. 7. Aug. Tacit. Annal. l. 13. â—acit Annal. l. 3. â—sengren â—ent 1. par 1. dist 3. A. Mirman in â—heaâ—r conf Martyrol Gall. ad 3. Septemb. A. D. 89. Mersâ—â—s l. de Sanctis Guilleman lib. 1. rerum Helveâ— c. 15. Paâ—â—al de vir illustr p. 1. A. D. 60. Bed Martyrol 9 Maij Martyrol Râ—man 9. Maij. A. D. 110. VI. CHAP. A. D. 60. A. D. 60. Nicâ—ph hist. lib. 1. cap. 1. Metaphrast 29. Iun. Hierom. in Catal. Id. Ibid. 2. Pet. 1.14 Innocent P. Epist. ad Decenâ— Baron A. D. 44. Vid. Malmesbâ—â— l 3. dâ— Pontif. Chor. Baron Ann. D. 769. VII CH. Iâ—â—ngren cent 1. p 7. dist 8. A. D. 67. Act. 13. 2. â— 47. Gildas in Clerum Theodoret. in Psal. 116. Hieron in Isa. Ven. Fortunat de vit S. Mart. VIII CH. Menolog Graec. 15. Martij Menol. Graec. ubi suprà Vsser Antiq. Brit. fol. 9 Bed hist. l. 1. c. 27. A. Mirman Martyr Rom. 15. Mart. Menol. Graec. ubi suprà Mart. Angl. 15. Mart. Rom. 16.10 Vsser in Primord fol. 1053. Theodor. Gâ—aecar affect lib. 9. Arnob. lib. 2. cont Gent. Tertull. Apol Vsser de Primord Eccl. Britt pag. 22. A. D. 63. Alph. Garzias Vsser ib pag. 25. Vid. Harpsfeld in saec 1 cap. 2. II. CHAP. Godvvin in Convers. Brit. Freculphus III. CH. Alford from Plorileg Pitsius de Scriptor in Arvirago â—â—venal Sat. Pits de Scriptern Academ Oxon. Plin. Nat. Hist. lib. 28. IV. CHAP. Cambden in Somerset V. CHAP. Antiquit. Glaston A. D. 430. Voss. de Hist. lat vid. M. Biblioâ—hec 〈◊〉 5. p. 3. sol 793. vid. Cambden Britan. in Glastonâ— Somerset D. Fuller Ob. Sol. VI. CHAP. Antiquit. Glaston VII CHAP Antiquit. Br. God vvin in Catalog Episcop Ang. Vsserij Primord Eccles. Britann â—p Capgrav in vita S. Iosephi D. Fuller VIII CH. Spelman Coâ—cil Britan. Ob. Sol. Ob. Sol. Aug. lib. de cura pro mart cap 18 Maxim Tour. Homil. d. Martyr Ob. Sol. Abb. Sol. Caesar Augusta IX CHAP. A. D. 73 Florileg ad Anu D. 73. A. D. 73. Bed Hist. l. 1. cap. 1. A. D. 75. Cambden de Pictis X. CHAP. G. 〈◊〉 Vsser Primord Brit. f. 581. Malmsb in Prolog l. 3. Pontific A. D. 82. Polychron lib. 4. cap. 9. Iâ— Rossus VVâ—rvvic ap Vsser f. 581. Cambden in Ostadin Ingulph Histor XI CHAP. A. D. 82. Tacit histor lib. 1. Id in vita agris d. ibid. XII CH. Martyrolog Rom. 17. Mart. Godvvin in â—atal cap. 3. Mâ—r. 6.30 Vsser de Primord Eccl. Brit. fol. 29. Ibid. fâ—l â—72 A. D. 1345. Vid. Vsser Primord Eccl. â—rit p 29. XIII CH. Vsser Primord Eccl. Brit. p. 575. Id. ib. p. 28. Math. Paris A. D. 1247. Ib. in Addition fol. 161. Lâ— 22.44
zealous Apologists for concupiscence shew that they can scarce frame to themselves an intelligible notion of the force of that fundamentall veritie of Christianitie that nothing ought to be the obiect of our love but God alone Neither can they penetrate into the incomprehensible depravation of our soules by Originall sin What a poor superficiall conception have those men of the sence of those precepts Love not the world nor c. And Mortifie your members which are upon the earth Or of those practises of S. Paul I chastise my body and bring it into servitude least c. And the world is crucified unto me and I unto the world 14 Neither ought we to wonder hereat for none but perfect soules know how imperfect they are None but such have eyes to see the Rebellious obstinacy and rage of Corrupt Nature when it is constantly and vigorously contradicted or to discover its pernicious arts and subtilties to intrude it selfe it s own seekings and interests in all even our best actions so perswading unwarie soules that it is onely the divine love which moves them to performe many yea most of their actions when his love has the least share in them If they did rightly comprehend these things they would cease to wonder at and censure happie soules which being moved by God to aspire to his perfect love shew such severitie and rigour against the inclinations of Nature These Patrons of sensualitie would then understand that such austerities of theirs considering their divine vocation are not in them merely voluntary oblations but that by an Internall light and inward impulse of Gods spirit God requires them from them since without such violence exercised against nature and sensuality they would fayle in their onely necessarie design of attaining to his perfect love 42. Another and which is the most noble exercise of these perfect soules is so little understood by such Censurers that they resolve it to be a meer fiction This is their uncessanâ— practise of pure spirituall prayer or a quiet repose of Contemplation without any interruption even scarcely in sleep Now a Disbeleif of this Divine Gift is more excusable and a man may say more rationall in these Enemies of Gods Church because it being a Grace which never was found but in the Catholick Church and there also onely in choice and perfectly retired soules all aliens are uncapable of the practise of it since it requires an entire submission of the soule to God and Superiours or directours appointed by him and consequently being not able to practise it they can have no true conception of the nature of it 43. The most perfect manner of prayer in esteem with them is such a tedious loud impetuous and uncivill conversation with God as they see practised by their Preachers which is no better than a meere artificiall sleight and facilitie easily obtained by custome and a quick imagination and may be in perfection practised by persons full of all inordinate sensual revenge full and immortified passions Neither can this prayer possibly be un-interrupted since it is little better than a corporall exercise employing the sensible faculties principally Whereas the Prayer of Contemplation conferred by Almighty God on his most favoured Saints excludes all Images of the fancy yea and intime all perceptible actuations of the understanding and is exercised in simple Elevations of the Will without any force at all yet with admirable efficacy And thereby it may in time become continuall so as in vertue thereof all other actions may be performed Now to dispose a soule for such prayer there is previously required an entire calmnesse and even death of the Passions a perfect puritie in the spirituall affections of the will an entire abstraction from all creatures And such onely as have attaind to this divine exercise of Prayer doe perfectly understand and accomplish what our Saviour and his Apostles command saying Pray continually Pray without ceasing 44. Vpon these grounds it is that S. Hierome sayes The lives of Gods Saints are a perfect interpretation of Scripture For we have seen how both the Precepts of Mortification divine love and Prayer under which all Evangelicall duties are comprehended have in and by the practises of Gods Saints been explained unto us in a sence sublime Seraphicall and Divine Whereas proud sinfull soules for feare of excluding and condemning themselves are forced to apply unto them a meaning base unworthy terrestriall and complying with their owne imperfections And not content with this they presume to censure and calumniate those upon whom God hath bestowed a clearer light to see his heavenly will and a more potent grace to performe it 45. Hitherto I have acquainted my Readers with the motive inducing me to employ my thoughts and labours in a work of this nature which being a simple narration of Actions and Events is not probably obnoxious to quarelling or controversie yet no lesse efficacious to produce that which should be the End but seldome is the effect of Controversie unity in Iudgment Peace and obedience I will in the next place declare the Order and method observed in this following history 46. All though for as much as concernes the contexture of it it little differs from the form of Annalls for it proceeds consequently and orderly from year to year except when our ancient Monuments furnish nothing at all Yet I thought most commodious not to frame it one entire piece without any separation except of years as Ecclesiasticall Annals use to be composed but following the method observed by the ancient Greek Historians Eusebius Theodoret Socrates c. to divide it into bookes and Chapters with the Arguments of each premised For I conceaved that by such frequent pauses the Readers mind would receive some refreshment and his memorie a considerable benefit when he shall find the occurrents of times and actions of persons not too often interrupted and delivered peecemeale that is no more of them at once then belongs precisely to each year 47. The History consisting of thirty five Books comprehends such occurrents principally regarding Gods Church as hapned in our Island during four great revolutions and it is therefore divided in to four parts The first part in eight books comprehends the time in which this our Country having been first discover'd and after wards conquered by the Romans was governed by them as a Province of that Empire And it begins more than fifty yeares before our Lords comming and continues till the four hundred and one and twentieth after his Incarnation The second part in four books comprehends the time in which Brittany having been deserted by the Romans was governed by its owne native Kings the space of a hundred seaventy five years till the yeare of Grace five hundred ninetie six The third part in thirteen books relates Ecclesiasticall affaires after that the Saxons having invaded Brittany chased out the antient inhabitants and settled in it seaven Principalities called the Saxon Heptarchie which
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
S. Peter Eutychianus the successour of Pope Foelix who immediatly followed S. Dionysius And in this year were Consuls Aurelianus and Bassus 2 That Constantin was born this year appears evidently out of Eusebius an Authour familiarly known to him who in the first Book of Constantin's life says That God continued his raign the space of more then thirty years that is thirty two years and a few months as he saies in another Book and that the said number being doubled was the measure of the years of his life Now the common opinion of Chronologists being that he dyed in the year of Grace three hundred thirty seaven since Eusebius allows to his age little above sixty two years it will follow that his birth was in this year 3. The speciall relation we have to this glorious Prince will deserue our inquiry into the place likewise of his birth concerning which there is some disagreement among Historians For besides Authours of of good esteem as Ferreolus Locrius and Thomas Boziâ—s the publick Oratours sent from our Kings to the Councills of Constance and Basil positively affirm that he was born at York in a place called Pertenna which B. Vsher interprets to be the Colledge of Vicars attending the Quire at this day called Bederne which heretofore was a part of the Emperours Palace And certain it is that in following times Constantius had his cheif residence there where at last he also dyed 4. Others there are which assign London for the place of his birth as William Stevenson in his Description of London grounding their opinion probably on this for that afterward at the request of his Mother Helena he caused London to be compass'd about with a wall of stone and brick as Camden affirms Whereas Henry of Huntingdon and Simon of Durham report Saint Helena her self to be authour of that work which saith B. Vsher is confirm'd by a great number of Medalls stamp'd with her image which have frrequently been found under the said walls But all this is no proof at all that Constantin was born there 5. It is most probable that he was born as his Mother before had been at Câ—lâ—qestor about which also she built a wall For this was the Citty where her Father usually resided and where Constantius his affairs at this time cheifly lay For in the Northern parts there were as yet no troubles at all it will be almost twenty years before Constantius toward the end of his life be called into those Provinces upon occasion of sedition among the Caledâ—nian Brittains III. CHAP. 1.2 c. The relation of Nicephorus c. touching Constantins birth in Bithynia confâ—ted 1. WHatsoever hath been hitherto written out of approved Authours either touching Saint Helena's quality birth or countrey or Constantins originall is contradicted especially by some Greek Historians particularly Cedrenus and Nicephorus to whose authority though of no moment considering both their manifest fabulousnes in other matters their contradicting one another in this and the latenes of their writing yet some learned Authours of our Age doe deferr particularly Lipsius a person eminently skill'd in all Antiquities 2. The relation given by Nicephorus touching the mariage of Constantius with Helena is this The Roman Empire says he having been cruelly wasted by the Persians Parthians Sarmatians and other bordering Nations Diocletian and Maximianus then Emperours sent Constantius call'd by him Constans as their Embassadour to the Persian King to pacify him with kind speeches and gifts Constantius in his way thither putt in at a haven called Drepanum in Bithynia in the bay of Nicomedia Where to satisfy his lust his host prostituted his own daughter a maid of great beauty to whom Constantius gave for reward his royall vesture embroydered with purple The same night upon occasion of a wonderfull vision Constantius gave a strict châ—â—ge to the maids father that he should not permitt her to be touchd by any other and that he should with all care see the child well educated because sayd he in my sleep I saw a sun against nature rising from the westhern sea Having then perform'd his Embassy he return'd to Rome another way where he was presently created Caesar together with Galerius and not long after they were both of them Emperours c. 3. This story of Nicephorus saith the Illustrious Cardinall Baronius may by many unanswerable arguments be confuted being evidently contrary to certain Chronology For if Constantin was born when his father was created Caesar which was in the year of Grace two hundred ninety two it will necessarily follow that he was but fourteen years old when he was proclamed Emperour wheras by Eusebius his account who was inwardly known to him he was at least seaventeen years old when his Father was first design'd Caesar and above thirty at the beginning of his own raign It is very probable therfore that Nicephorus mistook Bithynia for Brittany and because afterward the Town call'd Drepanum was beautified by Constantin and from his Mother call'd Helenepolis therfore he fancied it to be the place of her birth Whereas besides many Authours of good credit the Gallican Oratour who pronounc'd a solemn Panegyrick at the mariage of Constantin and Fausta the daughter of Maximian saith in expresse words that he ennobled Brittany with his birth 4 Notwithstanding in confirmation of Nicephorus his relation at least for as much as concerns the exclusion of Brittany from being the place of Constantins birth the learned Lipsius adioyns a testimony of Iulius Firmicus Maternus a writer of those very times whose words are Our Lord Augustus Emperour of the whole world the Pious happy and wise Prince Constantin the greatest the Son of late Deified Constantin of most happy and venerable memory who by the propitious favour of God was elected to free the world from tyrannicall excesses and domesticall seditions that so the deformity of slavery being taken away we might enioy the blessing of a secure liberty and shake from our weary necks the yoak of captivity a Prince who whilst he fought for our freedom was never deserted by fortune though otherwise most instable in affairs of Warr He was born at Naisus a Citty of Illyricum and from his almost infant years managed the stern of the Commonwealth which authority having fortunatly obtain'd he with wholesom moderation governs the Roman world This noble Character Lipsius will needs apply to Constantin the Great and consequently affirms that he was born far from Brittany at Naisus a Citty of Illiricum or Dardania confining to Thrace 5. But as M. Camden in an Epistle to Lipsius declares which is further strongly confirm'd by the R. F. Michael Alford a learned Iesuit of our Nation it is evident that Firmicus published his Book during the raign of Constantius Son of Constantin the Great as appears by his dedicating it to Mavortius Lollianus by the Title of Proconsul who was Consul in the eighteenth year of Constantius So
that the Constantin mention'd by him as then alive could not be the first of that name Who was then the Constantin so highly extoll'd by Firmicus Surely no other then his Son Constantius who most frequently in his Edicts call'd himself Constantin And being ambitious of Titles as Historians observe he usually annexed the word Magnus and Maximus to his name And that Constantius alone was intended by that Authour in this glorious Character appears by that clause That from the first step of his age he managed the stern of the Commonwealth for he was created Caesar being only eight years old wheras his Father was above thirty before he governed the Empire 6. Now whereas Firmicus extolls his Constantin for freeing the world from tyrannicall excesses and domesticall seditions this does exactly fitt Constantius who as Aurelius Victor Eutropius and Ammianus Marcellinus observe was very fortunate in civill warrs as he was unprosperous in extern for he depress'd these Tyrants Magnentius Decentius Potentianus Vetranio Silvanus Chonodomarius Badomarius c. 7. There remains one only difficulty in a heathenish Prayer which Firmicus makes to the Sun Mercury and Venus to continue for ever the raign of Constantin and his children Lords and Ceasars c. for it is certain that Constantius had no children Notwithstanding such a Prayer might properly enough be made in hope that the Emperour might have children afterwards And besides though Constantius had no children born to him yet he had children by adoption to wit Gallus and Iulianus both of them created Cesars by him Now the Form of adoption was this I doe affirm that this man is my Son and I have bought him with this money So that Firmicus his prayer applied to Constantius might be very proper and seasonable 8. Now of Constantius the Son of Constantin it is certain that be was born at Naïsus a Citty of Illyricum this is expressly affirmed by Iulianus his Nephew in an Oration made in his praise This Citty indeed was the Native soile of the whole family Iulius Constantius the Father of Constantin was there born as likewise Diocletian and both the Maximians And wheras Licinius had possess'd himselfe of this countrey Constantin in the twelfth year of his raign overcame him here after which victory he continued severall years in those parts and Naïsus being the Metropolis of the region he adorned it much with buildings and from thence published many Rescripts Here then it was that his second son by Fausta Constantius was born For at Arles in France she brought forth her first son Constantin five years before this So that it is apparent that the Testimony of Iulius Firmicus does nothing at all avayle Lipsius his pretention against Constantins being born in Brittany 9 To conclude this controversy a witnes of great authority may be produced for ours and against Lipsius his assertion which if he had well considered doubtles he would not have prefer'd so highly the authority of so inconsiderable an Authour as Nicephorus This is our glorious Bishop S. Aldelm who lived not much more then three hundred years after this time He in his excellent Treatise of Virginity expressly affirms that S. Helena was a Brittish Lady And this Treatise having been with high commendation mention'd by S. Beda an advantage is added to our assertion by his testimony involved in the other And one considerable argument therby is wanting to our adversaries who make Saint Beda's silence touching S. Helena and Constantins birth in Brittany a strong proof that they were born in the Eastern parts IV. CHAP. 1.2 c. The honour and reputation of Helena Mother of Constantin cleared from aspersions layd on her by Nicephorus and other Grecian Writers 1. HAving thus cleared the title which Brittany hath to the birth of Constantin justice requires that we should be as diligent in clearing the reputation of his Mother Helena who has indeed been most rudely treated by the penns of many Writers We have seen how Nicephorus has publish'd her for a vile prostituted harlot S. Ambrose upon report calls her Stabulariam a common hostesse Stabulariam hanc primo fuisse asserunt sic cognitam Constantio Seniori Some affirme says he that she was a publick hostesse and as such was first known to the Elder Constantius S. Beda gives her a little better title writing thus Constantius left his Son Constantin begot of Helena his Concubin Emperour of the Gaules 2. Now whilst Christian Writers thus disgracefully set her forth we will not wonder to find Zosimus a Heathen and profest enemy both to Constantin and his Mother reporting that Constantin was born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a dishonourable Mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one who against law cohabited with Constantius 3. These imputations though in propriety of language they were indeed injurious Yet it cannot be denyed but there was some shadow of truth in them For by the Roman Laws it was enacted That if any Prefect of a Cohort or Troop of horse or any Tribune should against the Prohibition of Law marry a Wife in the Province in which he bore Office that Matrimony should be null Now this was the very case of Constantius with Helena who married her when he was sent by Aurelian the Emperour with authority into Brittany 4. Notwithstanding this Roman Law did not so indispensably condemn such Mariages but that they might afterward be rendred lawfull for the famous Lawyer Paulus thus states the matter If after such an office is depos'd the person shall persevere in the same will to acknowledge her his wife then such a mariage becomes iust and lawfull Now it is certain that severall years after Constantius had quitted the government of Brittany he constantly cohabited with Helena It was therfore a slanderous speech of Zosimus to say that Constantin was born by one nights meeting of them two since it is evident that they continued together a very long space as in a lawfull and chast mariage 5. Moreover Constantins succession in the Empire without any contestation declares him a legitimate Son of Constantius Which is further confirmed by severall passages in the Orations of Rhetoricians in those days among whom Eumenius commends Constantin for the Noblenes of his Extraction saying that by his birth he deserved the Empire and that his Father on his death bed being demanded to whom he would leave the Empire answered as became a Prince truly Pious And another French Rhetorician in an Oration pronounc'd at the Mariage of Constantin with Fausia among other Vertues of his Father imitated by his Son insists much on the speciall vertue of Continence Now it had been ridiculous and most uncivill to commend the Fathers continence before a son who was a bastard But so far was Constantin from being esteem'd the issue of an unlawfull bed that when afterward his Father upon reason of state and policy was obliged to marry
read this passage Vther-Pendragon the Brother of Ambrosius dying by poyson in the tenth year after the coming of Cerdic the West-Saxon his Son Arthur a youth of fifteen years began to rule over the Brittains His Mothers name was Igerna and he was born in a Castle of Cornwall call'd Tintagel In which Narration we find no aspersion cast on his Birth Though it be not very credibile which follows in the same Antiquities that by his Mother he was descended from a Nephew of Saint Ioseph of Arimathea call'd Heâ—anis And whereas he is savd to be no more then fifteen years of age when his Father dyed that suits not with what was before related from Malmsburiensis That Ambrosius repress'd the insolence of the Saxons by the courageous exploits of Warlick Prince Arthur So that he could be no lesse then twenty years old at the year of Grace four hundred ninety three By which account since generally our Writers assign twenty six years to his Raign and agree that he dyed in the year five hundred forty two his death will happen when he was seaventy years old II. CHAP. 1.2.3 Prince Arthur fights against the Picts and kills Huel 1. ARthur was not present in the Army when his Father Vther was slain For at the same time he had employment enough to oppose the irruptions of the Picts in the Northern parts of Brittany And for this reason probably it is that in the Annals of the Saxons there is no mention of him the design of which Annals being to relate the encounters between them and the Brittains and their own almost uninterrupted conquests they neglected the affaires intervening betwen the Brittains and Picts 2. Now at that time liv'd a King of the Picts by some writers call'd Navuâ— by others Can happy in a fruitfull offspring for he had four and twenty children Of which the Eldest was call'd Howel or Huel a Prince of invincible courage who would by no means acknowledge any subjection to Brittany into which faction he drew all the rest of his Brethren excepting only S. Gildas sirnam'd Albanius who was one of them and bore a particular affection to Prince Arthur 3. The sayd Huel being of a restles spirit made frequent inroads into Brittany as we read in the life of S. Gildas written by Caradoc a considerable Brittish Historian And so cruelly did he wast the Countrey that the Brittish King sent Prince Arthur with a numerous Army who began a most furious war against the bold young man And after many defeats given him he never left pursuing him till at last compelling him to fight in a certain Island call'd Mynau he slew him III. CHAP. 1.2 c. Of S. Gildas Albanius and his Gests 7.6 Melvas a Brittish Prince steales away K. Arthurs wife 1. HAving upon occasion of King Arthurs war against the Picts made mention of S. Gildas Albanius it will be seasonable in this place to relate breifly his Gests as we find them sprinckled in severall ancient Monuments We have already signified that he is to be distinguish'd from another of that name call'd Gildas Sapiens and Gildas Historicus who was younger then he though contemporary to him of whom we shall treat hereafter Yet their agreement in the same name and in severall good qualities hath been the cause that in some Writers they are confounded together and the titles of Sapiens and Historicus have been attributed also to this elder Saint Gildas who likewise by the testimony of Pits did write the life and Gests of S. German and S. Lupus and also a History of the Brittish Kings and other Treatises besides which are now lost 2. This Elder S. Gildas as we read in his life conserved by Capgrave was the Son of Can King of Albania In his childhood being of an excellent disposition he was carefully instructed in litterature wherein he proffited wonderfully Afterward he was sent into Gaule that there having greater advantages for encreasing in knowledge he might attain to higher perfection There he aboad seaven years after which he returned into Brittany furnish'd not only with â—earning but abundance of Books also a â—â—re treasure in his rude countrey And the report of his eminent learning being spread abroad many flock'd to him from all quarters to be instructed by him 3. But he was more diligent to enrich himself with vertue and piety then knowledge So that none could be found in all those regions comparable to him in assiduous prayers mortifications fasting and wearing sack-cloath He wholly abstaind from flesh contenting himself with barley bread and herbes with which he mix'd ashes to abate the pleasure which his tast might take in his food and his drink was pure water from the fountain He would ordinarily at midnight plunge himself in the river for mortification and spend the rest of the night in Prayer By these austerities he became so lean that he look'd as if he had been in a feaver Whatsoever was bestowed on him by rich men he presently distributed to the poore 4. Being thus qualified his Charity drew him out of his own countrey into Ireland where the Gospel of Christ was not so well settled There he spent many years in instructing that Nation But being informed that in the more Northern parts of his own countrey Gentilism was generally profess'd and those few Christians which lived there were poyson'd with many Heresies he return'd thither And being throughly furnish'd with the Spirituall Armour of God he demonstrated to the Pagans that the supposed Deities worship'd by them were nothing but the inventions of impious men and to the Hereticks that what they beleived was contrary to Divine Truth revealed to Gods Church By these means he brought the Pagans to destroy their Idols and prophane Temples to receive Baptism and erect Churches to the Honour of the true God and the Hereticks he reduced into the bosom of the Catholick Church Now to make his preaching more effectuall our Lord gave him a plentifull Grace to heale the sick to give light to the blind to cure the deaf to cleanse the leaprous and such as were possess'd by the Devill and to make the lame to walk c. Thus by his preaching confirmed with frequent miracles the true Faith was spread through all those Provinces to the unexpressible ioy of S. Gildas who ceased not to give thanks to our Lord for his infinite mercies to those poor people 5. The Authour of his life in Capgrave relates how after this he travelled to Rome But such a iourney not suiting with his old age it is more probable that it was undertaken in his younger years when he lived in Gaule Others write more reasonably that after this employment he was invited by the Holy Abbot Saint Cadocus to take care and preside over the Studies of many young Schollars in the Academy of Lancar-van where he continued only one year leaving there saith Bishop Vsher a Book of the four
Evangelists transcrib'd by himself 6. Saint Gildas having ended the year of his President-ship when his Schollars also retired from their studies withdrew himselâ— into a certain Island as the Holy Abbot Cadocus likewise did into another the Islands names were Ronech and Echni Whilst Saint Gildas there attended to Prayer and Mortification certain Pirats from the Isles of Orkney rob'd him of his Vtensiles and caried captive away those which attended him For which cause in great affliction he pass'd over to Glastonbury 7. At this time Melvas a Brittish Prince raigned in the Province of Somerset in Aestiva regione called by the Brittains Glad-arhaf This Melvas had stolln away Guinivera wife to King Arthur concealing her in the Isle of Glastonbury esteemed most secure both for the fenny situation and Religion also of the place Hereupon King Arthur assembled a mighty army out of Cornwal and Devonshire Dibuenum and encompass'd the Island The two Kings being ready to a battell the Abbot of Glastonbury attended by S. Gildas and all the Clergy came between the two Armies and by perswasions induced Melvas to restore Queen Guinevera to her husband Which being performed peace ensued and both the Kings bestowed great immunities and possessions on the Monastery 8. After this Saint Gildas with the Abbots permission retired again to an Eremitical solitude on the bank of the River Axus neer Glastonbury where he built a Church consecrating it to the Blessed Trinity and there spent his time in Prayer Fasting and other austerities Whose Sanctity was so exemplar that many came from the farthest parts of Brittany to visit him and take Spirituall counsel from him 9. Two years being thus devoutly employed he fell into a sicknes saith Iohn of Tinmouth and knowing that his death approached he called to him the Abbot of Glastonbury and requesied of him that his body might be buried in the Church of his Monastery To which the Abbot readily condescended So the Holy man dying on the fourth day before the Calends of February many saw an Angelicall splendour about his Sacred Body which yeilded a most pleasant odour And after a solemne recommendation of his soule with many teares of the Religious his Sacred body was caried with great honour to the Church and there buried in the midst of the pavement of the ancient Church in the year of Grace five hundred and twelve 10. What is here related agrees to the Ancient Monuments also of Glastonbury where he is stiled Historicus neque insulsus neque infacetus for the causes before declared And most of these particulars of his life are confirm'd by a large Character given of him in the Gallican Martyrologe Where is declar'd that being during his childhood sent into France he was recommended to the instructions of S. Iltutus a Disciple of S. German of Paris or rather of Auxerre And again that his voyage into Ireland was to root out many heresies sprung up among the late converted Christians and to reform many vices and unlawfull customs Also that the Heresy oppos'd by him in the most Northern parts of Brittany was that of Pelagianism especially But whereas it is there added that in his old age he went over into Lesser Brittany and dyed there in the territory of Ruy and was honourably buried in the Church of Vannes this contradicts generally our Brittish Authours Most probable it is that when the Saxons infested our Western Provinces his Sacred Relicks were translated into Lesser Brittany and repos'd in the Gâ—eat Church of the Citty of Vannes where he is to this day venerated as Patron of that Citty 11. There seems to be an Errour in our English Martyrologe which on the same day with that of the Gallican commemorats S. Gildas Confessour and Abbot of Bangor in North-wales whose Character exactly agrees with the same here describ'd and therefore probably by mistake is confounded with this S. Gildas Albanius But whereas that pretended Gildas Abbot of Bangor is said to have dyed in the year of our Lord five-hundred eighty and one which is likewise affirm'd of the younger Gildas the Historian sirnamed Badonicus this argues a second errour and confusion The like whereof is found in the Authour of S. Gildas his life late publish'd out of ancient Manuscripts belonging to the Monastery of Fleury in France by Ioannes à Bosco 12. To conclude out of the same ancient Manuscripts we may collect the precise Territory in which S. Gildas Albanius was born For as they are quoted by Bishop Vsher we there read this passage Blessed S. Gildas was born in the most fruitfull Region call'd Arecluta His Father was named Caun a most Noble and Catholick person From his very childhood he desired with the whole affection of his mind to follow Christ. Now this Region Arecluta being a part of Brittany took its name from a certain River named Clut by which the greatest part of it is watered By which description it appears that the Region dignified with the birth of S. Gildas is the same which is call'd Argyle Argathelia and that the River Clut is that which anciently was called Glotta and Cluida which Northward was the bound of the Brittish Provinces under the Roman Iurisdiction beyond which lived the Caledonians c. IV. CHAP. 1. New supplies of Saxons their Victory over the Brittains 2.3 Ella King of the South-Saxons dying his Son Cissa Succeeds the founder of Chichester c. 1. IN the sixth year after the battell wherin Nazaleod or Vther was slain saith Henry of Huntingdon new supplies out of Germany came to the Saxons in Brittany for Stuff and Whitgar Nephews of Cerdic with three ships landed at Certic-shore And very early in the morning the Brittains ranged their armies in very good order against them The Sun then arising cast its beames upon their armour and reflecting thence partly from the mountains and partly from below in the valleys strook a great terrour into the Saxons But when they came to fight the Brittains were quickly put to flight be cause God despis'd them By this victory the Saxons gained a great extent of land and Cerdic became terrible to them insomuch as he marched whithersoever he pleased without controule 2. The year following Ella King of the South-Saxons dying his Son Cissa succeeded Ella whilst he lived though his territories were narrow yet was for his courage esteemed the most potent of all the Saxon Princes insomuch as according to Huntingdon he held in his power all the rights of the Angli and their Princes Nobles and Military officers had a dependance on him But this lasted no long time for it was shortly after transfer'd on Cerdic the West-Saxon whose Kingdom though not yet begun yet the foundations of it were layd by his last Victory 3. Cissa the Son of Ella being of a milder spirit contented himself with enjoying his own little Kingdom without extending his power abroad He employ'd his time in exercises of peace
Apostles and by the ten books of S. Clement 7. But as for us we are able according to the authority of Holy Scriptures to give a true and sufficient testimony of our Tonsure and doe affirm that S. Peter ordained this Rite of Tonsure for severall causes First that thereby he might on his head bear a representation of our Lord who ascending the Crosse for our Redemption was Crownd by the execrable Iews in a cruell manner with sharp peircing thorns Next that the Preists of the Old and New Testament might be distinguished by their habit and Tonsure And lastly that the same Apostle and his followers might carry the ridiculous expression of scorn used by the Romans who when they sold their slaves taken in war they were wont to crown them But in the Old Testament this Signe of Tonsure took its Originall if I be not mistaken from the Nazarites who were persons consecrated to God for it is a mark of a Royall and Sacerdotall descent For a Tiara was anciently sett on the heads of the Preists which being enwrapped in fine linnen was round like the Middle Sphere and this is represented by that part of the head which is shorn Now a Crown or Diademe was a golden circle of some breadth which encompassed the heads of Kings And both these signs are expressed on the heads of Clergy-men concerning whom S. Peter saith You are an elect nation a Royal Preist-hood And moreover by this Rite of shaving and polling is signified our duty to cutt off all our vices and that we should devest our selves of our sins as we doe of our haires 8. But there is among you another practise far more pernicious to soules which is that in the observation of the Solemnity of Easter you neglect to follow the Rule of the three hundred and eighteen Fathers who in the Nicene Councill with great sagacity established the Circle of Nineteen years to last to the end of the world by the numbers of Eight and Eleaven and also ordained the Paschall supputation from the fourteenth day of the Moon to the one and twentieth making these the terms of the Paschall Circle which it is unlawfull for any one to transgresse Whereas the Preists among you according to the Account and Circle of Anatolius or rather according to the Rule of Sulpitius Severinus who described a Course of eighty four years doe some-times observe the Paschall Solemnity on the fourteenth Moon with the Iews whereas the Bishops of the Roman Church doe observe neither of these ways of calculation Neither have they decreed that posterity should follow the Paschall Table of Victorius which contains a course of five hundred thirty two years For there was a sort of Heretiks in the East called Tessera-decatitae because they celebrated the Paschall Solemnity on the fourteenth Moon with the Iews who blaspemed our Lord and trode under foot the pearles of the Gospell And for this they were excluded from the Communion of the Church and ranked among the unhappy conventicles of Schismatiks Of these as I remember S. Augustin makes mention in his Treatise of Ninety Heresies 9. But besides these enormities there is another thing wherein they doe notoriously swerve from the Catholick Faith and Evangelical Tradition which is that the Preists of the Demetae or South-west Wales inhabiting beyond the bay of Severn puffed up with a conceit of their own purity doe exceedingly abhorâ— communion with us insomuch as they will neither ioyn in prayers with us in the Church nor enter into society with us at the Table yea moreover the fragments which we leave after refection they will not touch but cast them to be devoured by doggs and unclean Swine The Cupps also in which we have drunk they will not make use of till they have rubbed and cleansed them with sand or ashes They refuse all civil salutations or to give us the kisse of pious fraternity contrary to the Apostles precept Salute one another with a holy kisse They will not afford us water and a towel for our hands nor a vessell to wash our feet Whereas our Saviour having girt himself with a towell washed his Disciples feet and left us a pattern to imitate saying As I have done to you so doe you to others Moreover if any of us who are Catholicks doe goe amongst them to make an abode they will not vouchsafe to admitt us to their fellowship till we be compelled to spend forty dayes in Pennance And herein they unhappily imitate those Hereticks who will needs be called Cathars or Puritans 10. Such enormous errours and malignities as these are to be mournfully bewayld with sighes and teares since such their behaviour is contrary to the precepts of the Gospell and suiting with the Traditions of Iewish Pharisees concerning whom our Saviour saith Woe unto you Scribes and Pharisees who cleanse the outsides of Cupps and dishes On the contrary our Lord disdaind not to be present at feasts with Publicans and sinners thereby shewing himself a good Physician who was carefull to provide wholesom cataplasms and medecines to heale the corrupt wounds of those that conversed with him Therefore he did not like the Pharisees despise the conversation of sinners but on the contrary according to his accustomed clemency he mercifully comforted the poor sinfull woman who bewayld the former pollutions of her life and casting herself at our Lords feet washed them with showres of teares and wiped them with the curled locks of her haire concerning whom he said Her many sins are forgiven her because she hath loved much 11. Since therefore the truth of these things cannot be denyed we doe with earnest humble prayers and bended knees beseech and adiure you as you hope to attain to the fellowship of Angels in Gods heavenly kingdom that you will no longer with pride and stubbornes abhorr the doctrines and Decrees of the Blessed Apostle S. Peter nor pertinaciously and arrogantly despise the Tradition of the Roman Church preferring before it the Decrees and ancient Rites of your Predecessours For it was S. Peter who having devoutly confessed the Son of God was honoured by him with these Words Thou art Peter and upon this Rock will I build my Church and the gates of hell shall not prevayle against it And to thee will I give the keyes of the kingdom of heaven and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shal be loosed in heaven If therefore the Keyes of the kingdom of heaven were given to S. Peter who is he who having despised the principall Statuts and ordinances of his Church can presumingly expect to enter with ioy through the gate of the heavenly Paradise And if he by a peculiar Priviledge and happines received the power of binding and the Monarchy of loosing in heaven and earth who is he who having reiected the Rule of the Paschall Solemnity and the Rite of the Roman Tonsure will not rather