abroad as it caused both envy and terrour to the Eastern Emperour and Empire so it was received with great applause and congratulation in the Western Provinces and Kingdoms from whence many testimonies of ioy and many rich presents were sent from all parts to the New Emperour 5. Among others none was more eminent either in the way to testify his ioy or the pretiousnes of his present then our Countrey man Saint Alcuin His Epistle is to this day extant full of cordiall expressions of affection and congratulation So likewise does his Present remain in the Church as a common benefit and treasure Concerning it Cardinall Baronius thus writes 6. Among the many obligations in which posterity is engaged to celebrate the memory of this glorious Emperour the most eminent is that famous elaborate Work compiled by Alcuin or Albin who with incredible pains published a corrected Copy of Holy Scriptures both of the Old and New Testament For by occasion of the multiplicity of exscribed Copies it was become so wholly contaminated with errours and corruptions that it had in a manner lost its esteem among Catholicks King Charles was much troubled at this thereupon resolved to employ his care that the Scripture might be restored to its primitive integrity But that taske required both such wonderfull labour and iudgment that all those to whom he recommended it excused themselves out of a consciousnes of their inability At last he obliged Alcuin to undertake it Who thereupon employing his utmost diligence and having recourse to the most ancient and most true fountains he at last compiled a perfect corrected Copy of the whole Scripture which he presented to the Emperour Charles And of this the same Emperour takes notice in one Section of his Capiâ—â—lar in these words Our pleasure is and such command wee have given by our Messengers that true Copies of Canonicall Books of Scripture be provided and read in all Churches XXI CHAP. 1.2 c. That S. Alcuin was Charlemagns Master 4.5 By his suggestion the Feast of the Holy Trinity was instituted 1. ABout the same time Saint Alcuin having likewise finished his Books concerning the Blessed Trinity which he undertook in opposition to the forementioned Heretick Elipandus dedicated them to the same Emperour as appears by the preliminary Epistle to him And the particular reason given by him why he inscribed them to him was Because said he it became mee to perform the Office implyed in the Title which is commonly given mee though beyond my desert of being your Maister and instructour as likewise to convince those who doe not much approve your Maiesties intention of understanding the nice subtilties of Logick which the Holy Father Saint Augustin in his Books of the Holy Trinity shewd to be necessary in the explication of this Mystery the profound Questions whereof he says can no other waybe manifested but by the subtilties of the Categories 2. Cardinall Baronius is the only considerable Writer who denyes S. Alcuin to have been the Emperours Master and Teacher grounding his assertion on this That Alcuin himself sometimes consulted the Emperour in points of difficulty as in one for example Why the three Sundays before Lent should have the Titles given them of Quinquagesima Sexagesima and Septuagesima And thence he concludes that when the Emperour calls him Master he intended thereby only a Title of honour and not as if he had really been his Disciple 3. Notwithstanding though it be most true that the said Emperour was more then ordinarily learned in sacred knowledge yet that S. Alcuin at least in inferiour litterature was his Master is testified by Writers of the same age and the immediatly following Thus Eginardus who is called by Baronius the inspectour and recorder of the Gests of Charles the Great writes thus in the said Emperours life In learning Grammar Charles had for his Master Peter of Pisa a Deacon and old man In other Disciplins his Teacher was Albin sirnamed Alcuin a Deacon likewise and most learned man in all kinds of knowledge who was of a Saxon offspring and came to him out of Brittany Vnder him the Emperour employed much time and diligence in learning Rhetorick Logick and especially Astronomy The like is affirmed by the Monk of S. Gall who having called Saint Alcuin an English man exercised in all the latitude of Scriptures above all in his time addes That Charles retained him with him continually to the end of his life except when he went forth with his Armies insomuch as he would have himself stiled his Disciple and Alcuin his Master And Radulfus Dean of Tungres writes thus In divers countreys through all the Paschall time onely three Psalms are recited at Matins and for this custom it is alledged that Alcuin Master to Charles and his Son Ludovicus at the entreaty of Boniface Arch-bishop of Mentz instituted this order with the approbation of a Synod at Mentz To these may be added the testimonies of many other Authours cited by Quercetan And for as much as concerns Baronius his allegation to the contrary from Saint Alcuins proposing a Question to King Charles touching Quinquagesima c. an answer may be given from Alcuin himself writing to the same King where he says That to propose a Question wisely is to teach But this is more then sufficient touching this Point upon occasion of S. Alcuins Books of the Blessed Trinity 4. These Books did S. Alcuin write to the Emperour Charles to inflame his zeale to the Mystery of the Blessed Trinity And moreover to the end that the Beleif Reverence thereto might be communicated to all Christians he at this time also moved the same Emperour to deale with Pope Leo that the Holy Trinity might be honoured with a peculiar Feast for which a proper Office and Masse should be instituted Which was also effected and the said Office and Masse were complied by S. Alcuin himself This is testified by Frederick Nausea Bishop of Vienna who putts this among the praises of Charles and S. Alcuin saying 5. For a long time there was no speciall Feast instituted to the Honour of the Blessed Trinity the Catholick Church contenting her self with that dayly Form of Praise where with we use at the end of every Psalm Hymn and Canticle to glorify the same saying Glory be to the Father and to the Son and to the Holy Ghost c. Which order was instituted by Pope Damasus at the proposall made by S. Hierom. But at length in the year of our Lord eight hundred at the request of the Victorious holy Emperour Charles the Great incited thereto by his Master and Preceptour Alcuin a man of eminent learning and piety an Ordâ—nnance was made by the command of Pope Leo That the Blessed Trinity should be honoured by a peculiar Feast on the next sunday after Pentecost being the Octave thereof XXII CHAP. 1.2 c. A Synode at Clovesho and the Acts of
raign our Ecclesiasticall monuments doe record extreme cruelty exercis'd by Hengist in all places where his armies came principally in Kent against Preists and Holy Virgins especially great numbers of which he caused to be massacred Altars he profaned every where and demolish'd Churches 3 But among the Victimes of this barbarous Princes cruelty there onely remains the memory of one illustrious Bishop Voadinus Arch-bishop of London who dyed a glorious Martyr in this tempest The names of all the rest are onely written in heaven 4. Now concerning Saint Voadinus we read thus in our ancient English Martyrologe On the third of Iuly at London is the commemoration of Saint Voadinus Martyr Arch-bishop of London who being a man of great Sanctity reproved Vortigern King of Brittany for repudiating his lawfull wife and marrying an â—nfidell For which cause Hengist King of Kent the father of Vortigerns second illegitimate wife inflam'd with fury commanded the said Holy Bishop together with many other Preists and religious men to be stain Whence may appear that all good men did execrate the Kings last and adulterous mariage 5. Chamber in the life of Vortigern as Richard White relates affirms that Saint Voadinus his admonition to King Vortigern had two heads The first was his unlawfull dispâ—sall of part of the patrimony and crown of the Kingdom without the consent of the Clergy Nobility and people The other was his marrying a Pagan wife his own being yet alive against whom he could alledge no cause which might iustify a divorce This double reprehension did Hengist revenge by the death of the holy Bishop Now though both these grounds of reprehension were very iust yet it was the latter proceeding from a a reverence to the Sacrament of the Church vitiated by the new Bride which principally regarded a Bishop to censure and which for so doing and suffring for his duty gave him a sufficient title to Martyrdom 6. Gildas and Saint Beda though they mention not by name this Martyrdom of Saint Voadinus yet deliver generall expressions of the cruell persecution rais'd by Hengist especially against Ecclesiasticall persons that they afford sufficient grounds to render it unquestionnable For Gildas declares that great numbers of Bishops and Preists were massacred by that Saxon-King And Saint Beda relates the same in these words The impious King after his Victory almighty God the iust Iudge so disposing layd wast the Citties and provinces adjoyning and without any resistance continued the flame from the Eastern to the Western sea covering the whole surface of the miserable Island with ruine Both publick and private buildings were demolish'd And every where the Prelats of the Church together with the people without any regard to their dignity were consum'd with sword and fire neither were there any who took care to bury their bodies after they were so cruelly slain VII CHAP. 1.2 c. Hengist at a Feast perfidiously murders the Brittish Nobles 5. Stone-henge a Monument of this 6.7 Vortigern being a Prisoner redeems himself with surrendring severall Provinces to the Saxons 1. FOR two or three years wee read nothing memorable perform'd between the Brittains and Saxons but the year of Grace four hundred sixty one is noted with an act of most horrible perfidious cruelty done by Hengist For he having a resolution by any means to enlarge his bounds in Brittany and finding that by exercice of war the Brittish courages encreased turnd his thoughts to invent some stratagem by which without any hazard he might compasse his end 2. For this purpose insinuating himselfe into the minds of Vortigern and the Brittish Nobility as if he were desirous of amity and peace which if they would grant he would turn his arms against the Picts and Scotts and drive them quite out of the Island He quickly obtain'd beleif from the easy nature of Vortigern as if his intentions were sincere Whereupon a Meeting is ordain'd between the Brittains and Saxons with this caution that each King should be attended with only three hundred and those unarm'd at which Meeting they were to treat of the conditions of peace 3. The place appointed for this fatall Assemblâ— was a plain neer Sorbiodunum or Old Salsbury a Citty seated in the Province of the Belgae in which still remains a monument of a dismall Tragedy For these being mett on both sides a great Feast was prepared for the Brittains at which the articles of agreement were to be ratified by mutuall promises and oathes 4. But toward the end of the Feast when they were dissolv'd in wine Hengist on a sudden calld aloud To arms which was the watchword agreed on among the Saxons Whereupon they immediately drew out short swords which they had conceald under their cloathes and quickly slew their unarmed guests the Brittains Yet in that Tragedy one memorable example of courage was perform'd by a Brittish Noble man if Geffrey of Monmouth may be beleived For Eldol the valiant Governour Consul of Glocester Claudiocestriae snatching up a stake by chance lying near slew seaventy of the Saxons with it 5. A Monument not long after rais'd by the Brittains continues to this day the memory of this most barbarous and perfidious Tragedy This is that which is Vulgarly calld Stone-henge on Salsbury plains where in a space of ground compass'd with a ditch are placed as in a threefold crown stones of an incredible vastnes some of them twenty eight feet in height and seaven in breadth over many of which other great stones are placed a crosse The report is saith Camden that Ambrosius Aurelianus or his brother Vther Pendragon by the help and art of Merlin the famous Magician rais'd this Monument in memory of the Brittains treacherously slain by the Saxons at a conference Though others deliver that this was a magnificent Sepulcher rais'd to Ambrosius Aurelianus himself slain near this place from whom likewise the town of Ambresbury not far distant took its name 6. In this slaughter the Saxons took Vortigern prisoner and the year following saith Mathew of Westminster threatning him with death they bound him in chains and for his life requir'd of him to deliver up severall of his Citties and munitions Who quickly granted whatsoever they demanded so he might scape with his life This being confirm'd by oath they gave him his liberty and first of all they seys'd on the Citty of London then Yorck and Lincoln likewise Winchester all which Provinces they wasted killing the miserable Brittains like Sheep They destroyed to the ground all Churches and buildings belonging to Ecclesiasticall persons they killd the Preists near the Altars they burnt with fire all Books of Holy Scripture and heaped earth on the sepulchers of Martyrs Such religious men as could scape their fury repaired to desarts woods and rocks carying with them the Relicks of Saints Vortigern therfore seing so horrible destruction retir'd into the parts â—f Wales Cambria and there inclos'd himself in a town
calld Genorium 7. But the three Provinces with which Vortigern redeem'd his life are thus better sett down by Mamlsburiensis Of old time saith he the Eastern and Southern Saxons and the Eastern Angli were subjects to the King of Kent For those Provinces Hengist who first raign'd in Kent obtain'd of Vortigern King of the Brittains not by open warr but treachery These Provinces contain Essex Sussex Surrey Norfolk and Suffâ—lk inhabited by the people which in the Romans time were calld Trinobantes Regni and Iceni VIII CHAP. 1.2 c. The Birth of the glorious Saint David His Child-hood c Prophecies of his Sanctity by S. Patrick and Gildas Badonicus 1. THE same year in which Brittany was thus dismembred God recompenced that losse to the Brittish Church by the Birth of Saint David afterward Bishop of Menevia one of the greatest lights that ever that Church enjoyed both in regard of the Sanctity of his life the vigour of his authority and zeale in repressing Heresy and exalting Ecclesiasticall Discipline 2. His nativity was attended and prevented by severall wonders denoting the eminency of his future Sanctity For Saint Patrick a little before his going into Ireland being in the Province of the Dimetae or North-West wales in a valley calld Rosina meditating on his Mission thither had a revelation by an Angell that after thirty yers a child should be born in that countrey which should give a great luster thereto To which Prophecy regard was had in this Collect of the ancient Church of Sarum repeated anniversarily on S. Davids Feast O God who by an Angell didst foretell the Nativity of thy Blessed Confessour Saint David thirty years before he was born Grant unto us wee beseech thee that celebrating his Memory we may by his intercession attain to ioyes everlasting 3. The manner of his Birth is thus consequently related by the Authour of his Life in Capgrave Thirty years being finish'd after the foresaid prediction saith he the King of the region call'd Ceretica travelling to Demetia mett by the way a Religious Virgin nam'd Nonnita of great beauty which he lusting after by violence deflour'd her Hereby she conceiv'd a Son and neither before nor after ever had knowledge of any man but persevering in chastity both of mind and body and sustaining her self only with bread and water from the time of her Conception she lead a most holy life The King who was father to S. David is by our ancient Writers call'd Xanthus and his Mother Nonnita is by some named Melaria 4. The eminent sanctity of this holy Child the fruit of his holy Mothers fasting chastity and prayer was by a new divine Oracle a little before his birth foretold For when Gildas Albanius was from the pulpit teaching a great congregation on a sudden he became dumb and unable to speak But afterward broke forth into these words related by Caradoc of Lancarvan A holy woman call'd Nonnita now present in this Church is great with Child and shall shortly be brought in bed of a Son full replenish'd with Grace It was with regard to him that I was hindred from speaking by a divine Power restraining my tongue This child shall be of so eminent sanctity that name in these our parts shall be comparable to him I will surrender this Region to him who will from his infancy by degrees encrease in Sanctity and Grace An Angell Gods messager hath reveald this to mee 5. He was baptis'd saith Pits from Giraldus Cambrensis by Relveus Bishop of Menevia in a place calld â—ortcleis Which Bishop by Divine Providence arriv'd there the same hower And during his childhood he was educated in a place calld the Old Bush by the Cambrians Henmenen and by the Latins Menevia He grew every day more replenish'd with Grace and being of a perspicacious witt he made progresse in the study of learning far beyond all other children of his age This is that S. David afterwards the most Holy Bishop of Menevia calld from him S. Davids for his learning Sanctity and miracles so celebrated in all future ages by the Brittish Churches His admirable Gests shall in their due place be declared hereafter 6. But wheras in this forecited passage out of Giraldus Cambrensis he is sayd to have been baptised by an Irish Bishop calld Relveus Bishop of Menevia it is certain there is an errour in the Copy For S. David himself was the first Bishop of Menevia to which place he translated the Bishoprick of Caërleon Therfore instead of Relveus Menevensium Episcopus it is not to be doubted but the Authour wrote Albeus Mumonensium Episcopus and this is that S. Albeus Bishop of Munster or Cassel in Ireland of whose Gests wee treated in the foregoing Book of this History concerning whom we related from Bishop Vsher that he went to Rome and there was instructed in the knowledge of Holy Scriptures by S. Hilary the famous Bishop of Poictiers 7. As touching Gildas Albanius mentioned in this Chapter who in a Sermon foretold the Sanctity of S. David a little before his birth and who was a holy person distinct from the well known Historian Gildas sirnamed Badonicus who liv'd likewise in this same age though younger then the other Of both these we shall hereafter treat in their due Season IX CHAP. 1.2 Vortigern fortifies himself in Wales 3.4 c. Aur. Ambrosius sent for to be Generall 7. His terrible battell against Hengist 1. WHilst Vortigern lurk'd ingloriouslly among the steep innaccessible Mountains of the countrey now calld Cambria and Walliae busy in building a Castle for his greater security the middle Provinces of Brittany being left without any Defender were expos'd to the fury of the Saxons 2. The Castle built by Vortigern was call'd Genorium and afterward Caer-Guortigern It is plac'd saith Camden in a Vast solitude fearfull for the horrour of mountains and narrow turnings of the passages to it To that place Vortigern the plague of his countrey withdrew himself to seek a refuge for his own person And there saith Richard White he spent his time in consulting Sooth-sayers and especially the Magician Merlin 3. Hereupon the Brittains being deserted by their King were compell'd to seek one abroad And therefore saith Mathew of Westminster they directed messengers into lesser Britanny beyond sea to Aurelius Ambrosius and his Brother Vter-pendragon who for feare of Vortigern were retir'd thither beseeching them with all speed to quitt that countrey and repair into their own to the end that expelling both the Saxons and their hated King Vortigern they might receive the crown of Brittany They therefore being now of ripe age prosecuted their journey attended with ships and armed soldiers 4. Concerning this Ambrosius sometimes call'd Aurelius sometimes Aurelianus and his extraction Gildaâ— and from him S. Beda speak breifly and in generall terms that he was a modest prince and who alone of the Roman race had remained alive
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
did not enter into that See till the year of Grace seaven hundred thirty five And indeed that seems to have been one of the last things he ever wrote for in it he complains of his age and sicknes Neither would it have been very seemly for a simple Monk to write instructions of that Nature to an eminent Father of the Church but that the advantage authority of age might iustify it 17. Many Books he has written of great curiosity and subtilty but his cheif delight was to meditate and interpret Holy Scriptures which he did with so unwearied a diligence that he allowed no time oâ— leasure for the Devill or the flesh to tempt him And particularly concerning his Expositions of Scripture he says That if they brought no other proffit to the Readers at least they were beneficiall to himself in this that whilst he employed his whole studies on them he avoyded all vain thoughts of wordly things 18. A principall encourager and inciter of him to proceed in such expositions was the Reverend and Holy Bishop Acca the successour of S. Wilfrid in the Episcopall See of â—â—gustald as William of Malmsbury testifies There is still extant a Letter of Acca to him in which he exhorts him to explain the Gospell of S. Luke with a iust Commentary after he had finished that upon the Acts of the Apostles Many others had desired the same thing from him but he deferred or rather excused the labour partly for the difficulty and likewise because S. Ambrose had left a sufficient explanation of the Gospell But these reasons not satisfying the Holy Bishop Acca who told him that the commentary of S. Ambrose it self needed an Interpretation Hereupon S. Beda delayd no longer but in an Answer testifyed his Obedience Which Letter also he prefixed to the same Commentary 19. Such his Expositions of Holy Scriptures were even in his own age of so reverend esteem that by an Ordonnance of an English Synod they were received into the Ecclesiasticall Office and at this day by the consent of the Vniversall Church many Lessons on severall occasions are publickly read in the Church-Service out of his Homilies 20. It is not unexpedient to treat so particularly concerning S. Beda's study meditation and explanation of Holy Scripture to stop the mouths of Modern Sectaries who vainly impute the pretended Errours and Superstitions of Catholicks to their ignorance in Scripture Whereas we see a holy mortified disinteressed person who spent his whole life in prayer and Meditation on Scripture and yet confidently taught those Doctrins and Practises which such men will needs call Superstitions Errours 21. I will conclude this Discourse of this Holy Doctours Life with those words which he is sayd a little before his death to have spoken to his Disciples If by my labours and study I have in any measure proffited you or the Church of God render mee I beseech you this requitall to be mindfull of mee after my death there where Christ our Lord is every day both the Preist and Sacrifice of Propitiation XXV CHAP. 1.2 c. The order and circumstances of the happy Death of S. Beda 1. AS touching S. Beda's happy departure out of this Life to God there is still exitant an Epistle written by one of his Disciples whose name I suppose was Cuthbert afterwards Abbot of his Monastery It is written with great sincerity neither is it obnoxious â—o any suspicion of being supposititious We find it annexed to the end of his Works and well deserves a place in this History The person to whom it was directed is not known and the Writers name onely guessed at But the tenour of it is as follows 2. The small Gift you were pleased to send mee I gratefully received and your devout Letter I read with much consolation especially finding in it that your Community does carefully celebrate Masses and Prayers for our Beloved Master and Father in God Beda Therefore being moved rather by my affection to him then any opinion of mine own ability I will most willingly acquaint you in a short discourse with the order and circumstances of his happy departure out of this world since I perceive that you desire and have requested to be informed of it 3. His last sicknes began about a forthnight before Easter and continued till the Feast of our Lords Ascention The thing which most troubled him in it was shortnes of breath other pain he had little or none During all which time he ceased not day and night to give thanks to God All this hindred him not to continue his Lessons to his Disciples at the Ordinary howers and except that short time all the rest of the day he spent in singing of Psalms with great chearfullnes of mind The whole night likewise except when sleep which was very short interrupted him he spent in Prayer and giving of thanks to God I sincerely professe I never saw nor heard of any man who so incessantly employed his time in praising God A most blessed man certainly he was He would sometimes repeat also that sencence of S. Paul It is a fearfull thing to fall into the hands of God and other like passages of Holy Scripture to admonish us by meditating on our last hour to awake from spirituall sleep and negligence Again at other times he would sing certain Antiphones for both our and his own consolation Particularly in repeating one which begins thus O King of glory Lord of all power when he came to those words Leave us not orphans he broke forth into excessive weeping But he would again resume it and such was his employment all the day As for us his Disciples who attended him we could not abstain from weeping Some times wee would read and presently burst forth into tears and sometimes we would read and weep together 4. In such an exercise mixt with greif and ioy we passed the dayes of Lent till the aforesaid Feast And he would oftimes reioyce and give God thanks for his sicknes frequently saying God corrects every child whom he receives sometimes also he would repeat that speech of S. Ambrose I have not so lived among you as that I need to be ashamed neither doe I fear to dye because I have a mercifull Lord. 5. In those dayes moreover besides our dayly Lessons he accomplished two Works which deserves to be remembred for the strangenes the one was the Translation of S. Iohns Gospell into the English tongue for the Churches proffit till he came to those words in the sixth Chapter but What are these five loaves and two fishes among so many The other was a Collection of memorable passages out of S. Isidores works 6 But when the Tewsday before our Lords Ascension was come his sicknes became much more violent and breathing more difficult and besides that a swelling began to arise in his feet Yet all that day he taught and dictated to us very chearfully and he would now and then say
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
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