but thy Primitive and youth-full face Read with delight and ioy this breathing Story Sets out to life thy death-surviving Glory But if thy curious glance must prye too far Beyond these leaves what now thy features are Blame not his Penn who not t' endanger Truth Shadows thine Age and onely paints thy Youth Nor will wee blame thy blush nor yet thy Teare If thou wilt needs thy time with this compare So blush'd so wept the Worlds great Empresse when In lively Mirrour of her Livie's penn Her faded honour she with sigh's recalls And mourns her buried Vertues funeralls When she her Curij her Fabrâcij mourns Bathing her Regulus her Decij Vrnes Those Heathen-Saints whom had our ages seen Had Catholick as well as Roman been How she disdaind herself though she could now Her Great Augustus boast as well as Thou Yet was 't ' expiring Fame so seem alive Though onely in effigie some Reprive Whose very sight Idea's might create For proud Posterity to imitate And thou in this Serener Glasse maist see If still thy looks dare own themselves and Thee Be thine own Iudge And who can better know Then thine own self if Thou bee'st Thou or no No bitter Satyres here no nettling Witt No Passion strutting in Zeale's Counterfeit No crooked Mood no Crosse-dilemma here Deny not but thy self the cause is cleare Eares are slow Iudges much by Rumour dull'd By tickling flattery too as often Gull'd What Plea then this can surer Proof dispence When thine own Eyes bring their own evidence In no false dresse disguis'd see hete thy face No patch'd Reform here foyles thy Native Grace Here view thy Pietie's forgotten look So lively drawn in this reviving Books Thy Vnity by Sects and Schismes rear Restor'd in this Eâernall Monument Thy ruin'd Sepulchers and buried Shrines Repaird and rais'd in these Immortall lines Thy banished Saints recall'd by Saint like men Thy Bede restor'd in CRESSIES life and Penn. Ed. Thymelby Pr. S. Gaugerici Cameraci THE PREFACE TO THE READER 1. IT will no doubt be expedient with the Christian Readers leave to entertaine him a while in the porch and Entrance of this history there to informe him touching certain general matters relating to it the knowledge of which will not be unusefull to him and those are principally three 1. the Motive inducing the Authour to compose it 2. the disposition and order observed in it 3. the most considerable Wriitters from whom materialls have beene furnished for the fabrick of it As touching the Motive to the end it may appeare not irrationall I must give this account of my selfe to my Readers 2. I have not been able of late to prevent or expell a deepe ressentment of greife mixed with some indignation to see the cause of God and his Church too ordinarily defended and in a manner alwaies opposed with so much vnbeseeming passion and violence so as that oft times on the one side the merit of defending truth is lost by extreme preiudice don to Christian Charity and humility and on the other side the guilt of opposing truth is heightned by proceedings full of fury and revenge in the enemyes of it 3. A sad consideration hereof has produced in my mind a great aversenesse from Controversies For though I am not much suspicious of my selfe but that through the assistance of Divine grace I may hope to mannage a dispute how weakily soever yet without an arrogant incivility or mingling therein contemptuous reflexions on the adversaries persons yet perceiving that even candour modestie though excesse in proceeding from the penn of a Catholick disputant like oile increases the flame of a Sectaries passion there sore a compassionate solicitude in behalfe of our Adversaries themselves least by my occasion they should be plunged yet more deeply and inreparably in the hatred of Divine Truth and Christian peace has induced one almost to a resolution as far as I may dispose of my selfe not to continue much lesse to renew Debates and controversies except it shall appeare with sufficient evidence to me that God shall require it of mee 4. Indeed it was to me at first an astonishment to see how the violence of our Anti-catholick Writers in England has been increased against those who have assisted them and their calmnesse eqaully encreased towards those who had not long since almost and they know intend still to destroy their Church and Monarchy with it But this astonishment quickly ceased asson as I perceived that for the most part the new Defenders of the Church of England against Rome were arrant Sectaries some of them notoriously stigmatized and who not long before had been the loudest Trompets of war against the same Church such are the Champions who of late have intruded themselves into this Controversie knowing how much thereby they can ingratiate themselves with the people whom they have made thirsty after blood and likewise how in mannaging of it they can covertly pursue their old desing the English Church her selfe For this purpose they speake favourably of the tender consciences of their own seditious partie and treacherously commend the Church of England by telling the people how unlike it is to the Roman Church which challenges a supreme obliging authority whereas according to them the English Bishops have no Iurisdiction at all no not even my Lord of Canterbury himselfe but every ones private reason and conscience exempted from all humane authority is to be his onely Guide Thus they defend the Church of England by making it no Church at all 5. Vpon the sight of this I again wondred that so manifest so traiterous a prevarication should be connived at by the heads and Governours of the English-Protestant Church But this wonder did not long continue after I had upon reflexion considered that from the very beginning of the breach of England from Rome the Bishops themselves have beene the vnderminers of their own Church For there have never wanted in that number at least three or four who in Episcopacy loved onely the mannors and revenues being otherwise in their Iudgments and affections poisoned and embittered with the very Gall of Calvinism Now ordinary experience has shewed that among more than twenty moderate Protestants if there be found three or four genuine Calvinists they doe infallibly make the maior part by the advantage of their furious zeale restlesse activity and interest in popular favour 6. These masked Prelats then are they whose Faith consists in disbeleiving the Doctrines of the Catholick Church and their charity in hating and persecuting the Professours of such Doctrines Whence it comes to passe that the seditious preaching party conforming themselves to this unbeleiving beleife and uncharitable charity have right enough to their affections and favour so that out of a liking to their vnchristian zeale against Catholick vnity they easily pardon and excuse in them the like zeale against both Episcopacy and Monarky it self These are they who having first asserted the furious doctrines of Calvin touching
Book call'd Ordo Romanus True it is that our learned Selden will scarce allow this custom in Brittany to have been of so great antiquity and therefore interprets that passage in Gildas not literally but metaphorically However certain it is that the succeeding Saxon Kings were annointed with Holy Oyle as all Writers testify of the famous King Alfred But to return to Gildas 6. To shew the universall depravednes of the Brittish Nation and an utter despaire of amendment he further charges the Ecclesiasticks of those times which should have been the correctours of others to have been yet more corrupted then the Laity For thus he writes These enormous sins were not only committed by secular men but Gods own flock and the Pastors therof Those who ought to have been examples of piety to the people were most of them dissolved with wine and all manner of excesse animosities contentions envy against one another tore them into factions and partialities neither did they in their iudgments discern between good and evill So that according to the expression of the Psalmist Contention was powred forth on the Princes of the Clergy who made the people to wander out of the way 7. So desperate were the disorders of the Ecclesiasticks of that age that besides the sharp invectives which Gildas makes against them in his historicall Discourse of the Destruction of Brittany which he especially imputes to their crimes he compil'd another Treatise purposely to reprove them call'd The Correction of the Clergy which begins thus Brittany has Preists but many of them impudent It has Clergy-men but great numbers of them ravenous oppressours deceitfull Pastors call'd indeed Pastors but who are rather wolves watchfull to destroy the soules of their flock having no regard to the Spirituall good of the people but seeking only to fill their own bellies They possesse the houses of the Church but they come to them only for lucres sake If they teach the people yet by the ill example of their vicious lives they render their teaching fruitles They seldome Sacrifise and more rarely approach to the Altars with pure hearts They have not the confidence to reprove the people for their sins being more guilty themselves c. 8. Such a Character Gildas gives of the Clergy in his times which he enlarges by an addition in his Rhetoricall way of allmost all kinds of vices with which he charges them particularly most horrible and open Simony publickly purchasing with money Ecclesiasticall Cures and Bishopricks of the then ruling Tyrants Which having done they were notwithstanding ordain'd by other Bishops by which means Traytours like Iudas were placed in S. Peters chaire and impure persons like Nicholas were Successours of the Holy Martyr Steven c. 9. Thus doth Gildas expose to his own age and to posterity likewise the depraved condition of those times Which Baronius having recited elegantly and iustly adds these words Hence we may perceive and even with our hands feele the iust and equall iudgment of God upon the nation why the inhabitants thereof for their crimes were deliver'd over to the sword and the barbarous nations which punish'd them were for a reward call'd to embracing of the Christian Faith 10. Neither was Brittany alone thus punish'd But almost all the Provinces of Europe were overrun and desolated by innumerable Armies of Barbarous people from the Northern parts By which means though the Church of God was then miserably afflicted so that our Lord may seem to have cast off all care of his flock yet if we reflect on the future effects and consequents of this divine iudgment wee shall find that the Catholick Church did indeed receive thereby a great increase both in numbers of Professours and zeale of Christian Profession For though those barbarous Nations for a while persecuted the Truth yet ere long our Lord subdued their minds thereto and then those strong naturall passions of theirs were employ'd in advancing Gods Church Insomuch as the Apostles time and Primitive age could scarce afford such Heroicall examples of Christian zeale magnanimity and contempt of the earth as these barbarous people once converted manifested to the world So healthfull is the severity of God toward his people III. CHAP. 1.2 c. The Saxons invited by publick consent as Auxiliaries against the Scotts c. 6. c. They land in Kent encouraged by a Saxon-Prophecy 9.10 They sight prosperously against the Picts c. 11. Of Thong-Castle 1. HAving shewd how unworthy the Brittains had rendred themselves of the Divine protection and how fitt scourges the Saxons Angli and Iutes were to punish such impieties wee will consequently declare breifly the occasion order and manner how those barbarous Nations first entred this Island invited by the Brittains themselves as Auxiliaries but shortly became the Tyrants and invaders 2. Many Historians accuse the cowardly slouth of King Vortigern as if he weary of the exercises of war against the Picts and Scotts chose rather with his money to hire stipendiary strangers then to train up his own subiects to resist them and therefore invited the Saxons to fight for the Brittains But S. Beda shews that this was done by the common advice of the Nation saying A Meeting was assembled in which it was consulted from whence they should seek assistance and defence for the avoyding and repelling those so frequent and cruell incursions of the Northern nations into Brittany And it was thought best by all as well as by King Vortigern to demand ayd of the Saxons a nation seated beyond the Sea Which resolution of theirs was doubtles ordered by the Divine Providence to the end that mischeif should come against the impious Brittains as the succeeding event of things did more evidently declare 3. Gildas therfore reflecting on the madnes of this consultation thus exclames O the profound blindnes of the Brittains minds O the desperate stupidity of their senses Those Saxons at whose names they trembled even when they were absent are now by the foolish Princes of Zoan invited to live as it were in their own houses so senceles a counsel they gave to their King Pharao But how senceles soever this counsel was it was approved by the Brittains saith Malmsburiensis and thereupon Embassadours were sent into Germany men of the highest repute and such as might most worthily represent their countrey 4. Witichindus an ancient Saxon Writer doth thus describe the order of this Embassage Fame loudly proclaming the prosperous victories of the Saxons the Brittains sent an humble Embassy to begg their assistance and the Messengers being publickly admitted thus spoke O Noble Saxons our miserable countreymen the frequent incursions of their enemies having heard of the glorious victories gained by you have sent us to you humbly to implore your aid in recompence of which they are ready to offer to you a Province spatious and abounding with all things We have hitherto liv'd happily under the protection of the
fourscore years 6. Afterward in the year four hundred ninety two saith Florilegus King Aurelius Ambrosius coming to the mountain of Ambri neer to Caer-carec now call'd Salisbury where the Brittish Princes treacherously murdred by Hengist lay he there appointed Pastours over two Metropolitan Churches granting York to S. Sampson an illustrious person and Caër-leon to Dubricius Which last See was now become vacant by the death of Threminius Geffrey of Monmouth adds That he was Primat of Brittany and Legat of the Apostolick See which dignity it seems was annexed to that Church by S. Germanus by vertue of the authority in his Mission hither received from Rome 7. In the year five hundred and sixteen he solemnly crowned King Arthur After which being very aged he is sayd to have relinquish'd his See and retir'd into the Isle of Enhly or Berdesy there to attend to his Devotions and more perfectly to prepare himself for death From which quiet repose and solitude notwithstanding his zeale to the Catholick Faith drew him to the Synod of Brevy there to defend it against the renewd Heresy of the Pelagians In which Synod he obtained that S. David should be placed governour of the Church which a little before he had relinquish'd 8. At last three years after full of sanctity and age he gave up his soule into the hands of his Creatour in the foresaid Isle of Berdsey where among a great multitude oâ Saints he chose his place of buriall And there his Sacred Body reposed till the year oâ Grace one thousand one hundred and twenty at which time it was translated from thence on the Nones of May and on the fourth before the Calends of Iune by Vrbanus Bishop of Landaff with great honour buried in the Cathedrall Church on the Northside of the Altar of our Blessed Lady saith B Godwin At which time saith the Authour of his life in Capgrave the whole countrey of Glamorgan was afflicted with a great drouth for for many weeks before no rain had falln there But at the time when these Sacred Relicks were transported great store of rain fell to the comfort of the inhabitants XIII CHAP. 1.2 c. Of S. Theliau his Gests 6. c. Of S. Pauleus 1. ONE of the most illustrious Disciples of S. Dubricius was S. Theliau call'd by the Centuriators of Magdeburg Thelesinus Helius against whom they in like manner vomit their poyson saying that he was Anglicus Vaâes ex genere Baraorum an English Soothsayer of the stock of the Bards Wheras he neither was an English man nor Bard but descended from a Noble Brittish family as the Authour of his Life declares Adding further that from his infancy he was addicted to Devotion Prayer and contempt of secular pleasures And being come to a riper age he was for his piety and Wisedom by wise men Sirnamed Helios because with his doctrine he enlightned the hearts of the faithfull as the Sun doth the world He was instructed in holy scriptures by S. Dubricius till he was enabled to clear the most difficult places therein Then having heard the fame of a certain wise man called Paulinus he went to him to confer with him of the most abstruse Mysteries of Gods Word There he contracted freindship with S. David a man of great Perfection in sanctity insomuch as their hearts were so firmly knitt together by charity and the Grace of Gods holy Spirit that in all things they had but one Will. 2. When S. Dubricius was translated from the See of Landaff to the Metropolitan Church of Caër-leon S. Theliau succeeded him in that of Landaff in which he sate very many years and if the authority of the English Martyrologe âayle not he dyed not till the coming of S. Augustin the Monk into Brittany by whom his successour S. Oudoceus was consecrated 3 When a certain plague call'd the Yellow plague infested Brittany raging both against men and beasts by a divine admonition he departed into a far remote countrey accompanied with manâ Disciples where he abode till by the same authority he was recalled Neither did he cease by dayly prayers and fasting to pacify Gods wrath At ãâã gathering together all his devout companions he returned and all his life after exercised suââeme jurisdiction over all the Churches of Western Brittany At last S. Theliau being replenish'd with all vertues dyed in a good old age on the fifth day before the Iâes of February Thus write the Authour of his life Therefore it is difficult to find out the grounds upon which in ouâ Martyrologe he is commemorated on the twenty sixth of November by the Title of a Martyr murdred by a certain Brittain named Gueddant since all our ârâteâs Pits Harpsfeild Capgrave B. Godwin andâ Vsher make no mention that he dyed a violent death 4. Many Miracles are recorded as done by him both before and after his death which I wiââingly omiât Onely one which B. Godwin thought good not to passe over in siâence shâll be nâre related and the rather becauâe as he says there is mention of it in the Prayer inserted in the Liturgy of his Feast whiâh was this After he was dead the inhabitants of three severall places contended earnestly which of them should enjoy his Body those of Peânalum where his Ancestours had been buried those of Lantelio-vaur where he dyed and those of Landaff among whom he had been Bishop When therefore no agreement could be made amongst them there appeared presently three Bodies so like to one another that three eggâ could not more perfectly resemble So each of thâse people took one of them and by that means the controversy ended Thus writes that Authour and in conclusion for his own Church of Landaff he addes That by frequent miracles at his Tomb it appear'd that the inhabitants of Landaff possess'd the true Body 5. Now whereas both in the life of S. Thâliau there is mention of Paulinus said to be iâ Instruââââr and likewise in the Acts theâânod âânod of Brevy Paulinus was the man by whose exhortation Messengers were depârted by the Synod to call thither S. David it any deserve our inquiry who this Paulinus was who was a Bishop before S. David consideâing that in the Catalogue of our Bâshops none is found of that name before the âime of the Holy Monk S. Augustin Most probable therefore it is that this is the same which in the life of S. David is said to have been a Disciple of Saint Germanus Bishop of Auxerre and is sometimes sayd to have been S. Davids Teacher and elsewhere to have studied together with him and whose true name seems to have been Paulens 6. Concerning this Paulens we find this passage related by the Authour of S. Davids life in Capgrave S. David assoon as he was promoted to Preisthood went to Paulens a Disciple of S. Germanus who in a certain Island lead a holy life acceptable to God With him S. David lived many years and
Iudoc and S. Winoc Anchorets and Preachers were sons of a King of England But the Saxon Annalls exact enough in recounting their Kings names mention no such King as Iudicail Most probable therefore it is that they were children of some Brittish Prince of this age For many examples we have of Brittains which for devotion passed over into Little Brittany or Belgick France but scarce any of the Saxons 3. Saint Winoc having spent severall years in great fervour under the government of Saint Bertin was commanded to sett his Light of piety on a Candlestick to enlighten others by his Doctrine and example This he admirably performed in severall places At last being sent to a Town of Heremare then called Wormholt but now Womholt he there layd the foundation of a Monastery where to his death serving God with great purity he was by him glorified by many Miracles He his supposed saith Iperius to have dyed in the same Monastery about the year of Grace seven hundred and seaventeen where he was likewise buried His Memory is in benediction For in the year nine hundred and twenty the same place was fortified and became a pleasant Town which to this day takes its name from S. Winoc being seated in the confines of France and Flanders 4. Some doubt whether that passage in Gregory Bishop of Tours be to be understood of this S. Winoc where he says At that time Vinoc a Brittain a man of admirable abstinence came out of Brittany to Tours having a desire to goe to Ierusalem He wore no other Vestment but one made of Sheep-skins without wooll And because he seemd to us a man of great piety to the end we might detain him amongst us more easily we honoured him with the dignity of Preist-hood If this be the same person we must conclude that Iperius places him much too late For Baronius refers that Narration of Gregory of Tours to the year of our Lord five hundred and eighty XVI CHAP. 1 2. c. The Gests of Saint Wilfrid continued 4.5 c. Controversy touching the Observation of Easter 1. IN recounting the rudiments of Saint Wilfrids piety we have already declared how in his younger years undertaking a iourney of devotion to Rome in his passage through France he was with great benignity received and for some time detaind by the Holy Bishop Ennemond or Dalfinus Bishop of Lyons likewise how in his return from Rome he again visited him and remaind with him to his death and Martyrdom by the cruelty and injustice of Ebroinus Maire of the Palace to Clodovaeus Second of that name King of France 2. Now according to the best Chronology it was in the year six hundred sixty two that the said Holy Bishop was martyrd after which Saint Wilfrid having nothing to detain him longer in France returned into his own Native Countrey of Brittany Where being arrived the fame of his vertues and abilities was quickly spread abroad whereupon saith William of Malmsbury Alfrid the son of Oswi and by his permission King of the Province of the Deiri or Yorkshire sent for him and with great kindnes received him taking great pleasure to hear him discourse of the occurrenâs of his iourney and dangers the Elegance of France the Roman pompe as likewise of the Lawes and Orders of Ecclesiasticall Discipline Many dayes he continued in this Kings Court and for his vertuous conversation industry preaching profound learning and copiousnes of elocution he was admitted into a near freindship with him Now this Alfrid was natural son of King Oswi born to him of a Concubine and when Edilwald the same Kings legitimate Son was dead whom he had made King of the Deiri Alfrid succeeded him in the same Kingdom 3. What followed after this is thus related by Saint Beda Wilfrâd saith he being returned to Brittany was ioynd in freindship with King Aldfrid who had been taught to love and obey the Catholick Rules of the Church Wherefore finding Wilfrid to be a perfect Catholick he shortly gave him a possession of ten families in a place called Stanford And not long âfter he added a Monastery of thirty families in a place called Inrhypum now Rippon in Yorkshire Which place he had âormerly bestowed for building a Monastery on certain Monks who conformed to the Scottish discipline But because they having the choice given them would rather quitt the place then conform to the Catholick customes of the Roman and Apostolick Church in the celebration of Easter and other Canonicall Rites the King conferred upon Wilfrid the said Monastery perceiving that he was imbued with better disciplines and manners At which time by command of the said King he was in the same Monastery ordained Preist by Agilbert who had been Bishop of the Gevissi among the West Saxons For the King was very desirous that a man of so great erudition and piety as Wilfrid and one admitted to so near a freindship should be made a Preist and Doctour 4. S. Wilfrids fame was presently after much enlarged by occasion of a great Controversy then renewd and with greater heat then ever agitated between him and the Scotts cheifly about the Celebration of Easter In which Controversy not only the Monks and Ecclesiastick persons were engaged but great partialities and divisions were by occasion of it caused among the Laicks and even in the Princes Courts where some celebrated the Solemnity of our Lords Resurrection on one Sunday and some on another so that when one Company reioyced another were in Pennance and fasting The order how this Question was agitated is thus accuratly described by Saint Beda 5. In those days saith he a Notable Question was raised touching the celebration of Easter For all those who were come into those Northern parts either out of Kent or from France resolutly affirmed that the Scotts observed the Feast of our Lords Resurrection contrary to the custom of the Vniversall Church There was among them one named Roman a zealous defender of the true Observance he was by Nation a Scott but had been taught the Rule of Ecclesiasticall Truth in France and Italy This man in former time had had many conflicts with Finanus Bishop of Lindesfarn and many persons were reduced by him to the right way and many were incited by him to a more diligent inquisition of the Truth Yet he could never perswade Finanus to yeild on the contrary being a man of a rude feirce nature the more he was reprehended the more sullen he grew insomuch as he declared himself a professed Enemy of the Truth 6. Besides this Roman Iacob the forementioned Deacon of the late Venerable Arch-bishop S. Paulinus observed Easter after the true Catholick way together with all those whom he could instruct and perswade thereto The like did the Queen Eanfleda with all that attended her out of Kent from whence she brought a Preist named also Roman a man zealous for the Catholick Observance And hence it oft fell
you know this But he unwilling to publish that which he had received by revelation said Doe you not see how suddenly and strangely the weather is changed and grown tempestuous But who can find out the iudgments of God 3. After this he immediatly went to the Queen and speaking with her secretly it was then Saturday Be sure said he that on Munday morning betimes you take coach for on Sunday you must not travell and make hast into the Royall Citty for fear the King be killed And because to morrow I am entreated to consecrate a Church in a Monastery near at hand assoon as the dedication is dispatched I will make all hast after you Thus writes S. Beda and a little after he addes The day following one who had fled out of the battell arrived who plainly enough declared the secret predictions of the man of God and by computation it was found that the same moment the King was killed in which it had been revealed to the Holy Bishop whilst he stood by the forementioned fountain 4. Thus unhappily dyed this famous King Egfrid and has left to posterity an argument of much dispute whether he be to be numbred among good or evill Kings William of Malmsbury after a curious debate and examination of his particular acts abstains notwithstanding from a resolute Sentence whom we will imitate Certain it is that he had a great zeale in defending and propagating the Catholick Faith that he was wonderfully munificent towards Churches and Monasteries that he bore great reverence to holy men as to S. Cuthbert c. But on the other side what excuse can we find for his obstinat and irreconcileable hatred to S. Wilfrid or his cruelty against the innocent Irish c. We will therefore leave him to the Iudgement of Him who cannot iudge unjustly 5. Some Writers affirme that he was slain by Bride or Birde his cousin germain King of the Picts However certain it is that by his death the Kingdom of the Northumbers suffred an irreparable losse for by the testimony of Saint Beda from that time the hopes and strength of the English began to decay for both the Picts recovered all their lands of which the English had been possessed and the Scotts likewise living in Brittany and some part of the Brittains regained their liberty which they enioy to this time forty six years after that battell By which last clause and computation it appears that S Beda wrote his History in the year of Grace seaven hundred thirty and one 6. The Picts puffed up with Victory drove all the English out of their countrey and among others their worthy Bishop Trumwin who as hath been said betook himself to Streneshalâ the Monastery of Saint Elfleda where he lived a great comfort and assistant to her in the government of her Monastery XVIII CHAP. 1.2 To Lothere King of Kent succeeds Edric 3.4 5. Kentuin King of the West-Saxons dying Cedwalla succeeds him 6 Cadwaâlader last King of the Brittains 1. THIS year was fatall to severall of our Saxon Kings in Brittany for besides Egfria King of the Northumbers slain by the Picts Lothere King of Kent was also slain by his Nephew Edric This Lothere was brother to the former King Egbert after whom he seised upon the Kingdom to the prejudice of his Nephews as hath been declared of which he kept the possession twelve years though with much trouble and danger For Edric the elder of his Nephews and lawfull heir of the Crown after he was come to years sought to gain his right by force insomuch as many battells were fought between them with various successe At last Edric assisted with an army of the South-Saxons fought with his Vsurping Vncle in which battell Lothere was sore wounded of which wounds he shortly after dyed He is said to have left behind him a son named Richard eminent for sanctity of whom we shall treat hereafter 2. Concerning these two Brothers Egbert and Lothere successively Kings of Kent our ancient Ecclesiasticall Writers doe observe saith William of Malmsbury that for their cruelty they both came to an untimely end in as much as Egbert slew or at least connived at the murder of his uncles children Ethelred and Etheââbert who were Canonized Martyrs and Lotherâ derided the honour done to their memory Truâ it is Egbert afterward bewayld the fact anâ in testimony of his sorrow gave part of the Isle of Thanet to their Mother for the endowment of a Monastery 3. Besides these this year also dyed Kentwin King of the West-Saxons after a raign of nine years His memory is celebrated for his great victories against the Brittainâ whom he invaded with great forces and without much difficulty drove them to the Sea wasting their countrey and inhabitants with fire and sword 4. His piety and munificence to the famous and ancient Monastery of Glastonbury is recorded in the Antiquities of the same where we read that Kentwin granted to the said Monastery a liberty from all service six hides of land and a priviledge that the Monks of the same place might have the power of electing and constituting to themselves an Abbot according to the Rule of S. Benedict He gave moreover near the wood called Cantodun the Mannour of West-munkaton three and twenty hides and in Caric twenty hides of land for a supplement of Regular Observance in the same Monastery And when he had raigned nine years he departed to our Lord. His Body reposes in the Church-yard under a Pyramid of an ancient and noble structure Some Writers are of opinion that before his death he layd aside his Crown in the said Monastery spending his last dayes as his Successours did in solitude and devotion 5. To Kentwin succeeded Cedwalla in the Kingdom of the West-Saxons to Lothere Edric in Kent and to Egfrid Alfrid among the Northumbers according to the Prophecy of S. Cuthbert to his Sister the Holy Abbesse and Virgin Saint Elfleda Of which severall Princes more hereafter 6 To this same year likewise is consigned the beginning of the raign of Cadwallader Son of Cadwallon and last King of the Brâttains in Wales For after his death hapning twelve years from this time the Brittains lost all shew of Monarchy THE NINETEENTH BOOK OF THE CHVRCH-HISTORY OF BRITTANY I. CHAPTER 1.2 Of Boysil the Holy Priour of Mailros 3.4 c. The Gests and vertues of S. Cuthbert before he was Bishop 1. THE same year that the foresaid Kings dyed the famous and glorious S. Cuthbert having the year before with great repugnance been drawn out of his beloved Solitude was consecrated Bishop of Lindesfarn The admirable way by which Almighty God drew him from keeping sheep to a spirituall life of contemplation by representing to him in a Vision the assumption into heaven of S. Aidaeus soule Bishop of Lindesfarn and how thereupon he betook himself to the Monastery of Mailrâs seated beyond the River of Tweed in the Province
was not by the zeale of unarmed Preachers that the Professours of Calvinism in France Scotland and Holland and of Lutheranism in Germany and the Northern Regions became possessours of Churches not built by their own Ancestours for they had no Ancestours at all Truly if for the space of above a thousand years which the following History comprehends I could have discovered any Province or Citty by such unchristian arts made Christian and Catholick or but one Catholick Writer pretending to such a Method of propagating his Religion I should not have passed it over with a desingenuous silence For the generall substance therefore of this History YOVR MAIESTY already knowes it before you cast your eyes on the Book Yet I may take leave to say That one Advantage this History may boast of beyond that of any other Catholick Nation For which therefore it may invite even YOVR MAIESTIES curiosity As it embraces a greater variety of Revolutions hapning in our Island the Scene of it then any other countrey So in all those Revolutions it affords many great and extraordinary Rarities Never any Nation was so plentifull and over-flowing in Benedictions to other Countreyes by sending forth an incredible number of Apostolick Bishops and Preists which converted to the FAITH almost all our confining Nations Never any Nation was blessed with so many glorious Saints adorned with Crownes and Purple Yea it may be affirmed that the Annalls of the whole CATHOLICK CHVRCH doe scarce record in all other Countreyes so many Kings and Princes who have relinquished their Thrones to change their Scepters for Crosses their Treasures for Poverty their magnificent numerous Courts for bare solitary Cells and their awefull Power for Subjection This was a change which none could work but onely the right hand of THE MOST HIGH And yet the like Change wrought by the same ALMIGHTY HAND in the soules of a far greater number of our Queens and Princesses was more admirable in as much as their imbecillity delicacy of education and naturall timidity were greater For the space of severall Ages the Daughters of our Monarks seemed as if they thought themselves born in a countrey none of their own a Countrey of Strangers or rather Enemies the destruction of whose race they sought to procure by refusing their concurrence to continue it And therefore as if they had been ashamed to acknowledge their Native countrey and afraid to converse with the inhabitants of it they made hast to hide themselves from them that they might freely entertain their far more Noble and aspiring thoughts and desires of A BRIDEGROOM worthy of their Love and a Crown answerable to their holy ambition Or if such Retreats were denyed them they were taught by A HEAVENLY INSTRVCTOVR to erect solitary Monasteries or Bride-chambers for their CELESTIALL SPOVSE in their own hearts Where they could live undisturbed even among Crowds of Visitants or Flatterers they could macerate themselves with Fastings at the most luxurious Feasts and with painfull Hayrcloathes under their softest and most gorgeous Vestments They knew no use of worldly Riches but to supply the necessities of the poore or to adorn the Altars of their CELESTIALL SPOVSE from a continuall entertainment of whom nothing could distract them even in sleep their hearts waked to him A great well-orderd Army of such glorious Saints of your own Sexe will the following History discover to YOVR MAIESTY and this of all states Wives Widdowes and Virgins and which was wonderfull some of them all these both Wives Widows and yet Virgins So that here YOV may sett before your eyes a numerous Variety of Heavenly Patterns of YOVR own rank by conversing with whom YOV may yet more richly adorne YOVR soule Each of them will present YOVR MAIESTY with a Gemme sparkling with a peculiar different luster all of them both like and unlike in beauty and glory Now may a Heavenly Crown besett with such more then Starlike Iewells attend YOVR MAIESTY whensoever Death shall ease YOV of that YOV now wear This is the argument of the dayly Prayers of YOVR SACRED MAIESTIES Most humbly devoted Subject and Servant in our LORD Br. S. CRESSY Permissio A. R. P. Praesidis Generalis EGO Fr. Augustinus Hungate Congregationis Anglo-Benedictinae Praeses Generalis Librum cui Titulus The Church-History of Brittany à R. P. Sereno Cressy nostrae Congregationis Monacho compositum à S. Theologiae Doctoribus ad id deputatis approbatum typis mandari lubens permitro Datum 2â Maij stilo Vet. 1668. Fr. AVGVSTINVS qui suprà Approbationes Doctorum LIBER hic cui Titulus Historia Ecclesiae c. nihil continet sanae Doctrinae aut bonis moribus dissonum Antiquorum acta doctrinam mores clarè succinctè tradit dum Historiae veritatem felici essequitur indagine Fidem veram contra quoâcunque Novatores mirificè confirmat quare reipublicae Christianae hunc Librum vtilissimum fore iudico Datum Londini Maij 12. stilo Veteri 1668. Fr. BENEDICTVS STAPYLTON Ord. S. Ben. Sac. Theol. Doctor EGO subsignatus Doctor Facultatis Theologiae Cadomensis legi librum Anglico idiomate scriptum cui Titulus The Church-History of Brittany sive Historia Ecclesiastica Brittanniae à R. P. Sereno de Cressy Religioso Anglo Ordinis S. Benedicti compositum in quo plurima scitu digna omnia Fidei Catholicae consona bonis moribus nihil absonum deprehendi Quare ad Catholicorum utilitatem Hereticorum convictionem praelo debere mandari censui Actum Rothomagi die 20. Augusti annoque Domini 1667. THOMAS DE SIMON EGO infrà scriptus in Alma Facultate Parisiensi Sacrae Theologicae Doctor fidem facio me accuratè perlegisse librum Anglicano idiomate conscâiptum cui Titulus The Church-History of Brittany composed by the R. Father F. Serenus Cressy Religious of the holy Order of S. Bennet In quo quidem nihil deprehendi quod Catholicae Apostolicae Romanae fidei aut bonis moribus adversetur Quin imo hanc ipsam fidem quam hodie Romano-Catholici in Anglia profitentur validissimis argumentis demonstrat omnino consonam esse illi quam primitùs viri Apostolici in Britannia propagarunt quam Christus Dominus Apostolos docuit quamque Ecclesia Catholica suggerente Spiritu Sancto perpetuò retinuit Datum Parisiis Kal. Aprilis 1668. FRANCISCVS GAGE EGO infrà scriptus Sacrae Facultatis Parisiensis Doctor Theologus testor me legisse Librum Anglicè conscriptum cui Titulus The Church-History of Brittany composed by the R Father F. Serenus Cressy Religious of the holy Order of S. Bennet Et nihil in eo invenisse quod Fidei Orthodoxae aut bonis moribus repugnet Datum Parisijs prima die mensis Aprilis Ann. Dom. 1668. GVILIELMVS PHELAN VPON THE ENGLISH ECclesiasticall History written by his honourd freind F. SERENVS CRESSY STILL lovely in thy beautie 's ruines look ENGLAND thy face in this reflecting Book Start not at Scarrs or wrinckles this smooth glasse Shews
absolute Reprobation predestination to sin impossibility of loosing grace c. as opposed to the Roman faith have thereby given the Presbyterians advantage to brand all moderate Protestants with the unpardonnable crime of Popery These are who though they will not or dare not themselves undervalue the Challenge made by the Church of England of a legitimate succession of Ordinations yet have rendred such succession uselesse to them and indeed ridiculous by giving the right hands of fellowship to Calvinisticall Congregations abroad In which those who call themselves Ministers of Gods word and dispensers of his Sacraments have no more right to such titles than their wives or daughters have Lastly these Prelats have been the persons who not onely favouring but by their own writings promoting the Fanatick position That the Pope is Antichrist have hereby put a sword into the hands of Presbyterian Gladiators by which they can cutt mangle destroy every way whom soever they please as easily as they think they can Catholicks themselves Bishops they can destroy with it as being proud Prelats who by their own confession have received their character and Iurisdiction from Anti-christ And kings they can with a safe conscience destroy in case they will not deliver up unto them Anti-christian Bishops Anti-christian Litanies sober prayers or Ceremonies yea and Anti-christian Lord-ships or mannners too Indeed so advantageous has this Engin of Popish Anti-christianisme been to every Sect which would destroy another that we have seen even the Presbyterians themselves wounded almost to death with it by the Independents Anabaptists c. who confidently charged their Classes and Synods with Anti-christian tyranny 7. Ecclesiasticall matters being reduced to these termes in England can any one esteeme it a wonder if malicious and unquiet Sectaries being shadowed under such Rochets are so securely busy both to encrease their esteeme and credit amonst the ignorant multitudes by their zeale against Popery and withall at the same time closely pursue their old designs upon Church livings and for that end make use of such credit to pluck down that Church which now they would seeme to support Whilst they snarle and grin against Catholicks they bite and hope shortly to devoure Prelatical Protestants and whatsoever Power shal maintain them 8. Such being the present state of Controversie-writings To what purpose should any Catholick interesse himselfe in confuting bookes in which if there be any thing material it is the undermining of that Church which in the frontis-peice is pretended to be asserted for generally it is agreed on by the late Authours that the English Church has no authoritie to oblige any one in conscience to beleive doctrines proposed by her From whence followes necessarily that no man can be obliged to be a member of it and therefore that she can not iustly excommunicate or otherwise punish any one for not yeilding obedience to her or for deserting her and choosing another communion And yet lesse are we concerned in what is written by them directly against us and the faith which we professe since not a word of sober reasoning can be found but what the last age had heard a hundred times obiected and refuted If there may be any thing new it is a Texture of new invented calumnies phrases of foule language And what a folly and pitty likewise is it by contesting to open yet wider such noysom Flood-Gates 9. Yet notwithstanding all this the Cause of Gods Church must not be deserted Therefore far be it from mee in so miserable a distraction of Iudgments and affections to entertain any resolution of surceasing endeavours to promote Catholick vnity and Peace And our Lord be blessed it seemes to mee that this desireable and never more than at this time seasonable duty may be performed without any quarrelling controversie at all And one healthfull meane for this purpose I have here made use of which is a sincere simple relation uncontested by any of the state of our Brittishs Churches since from the Primitive times both as to the Doctrines of faith received by them and externall practises in use among them For I suppose that any sober and rational Christian will not unwillingly grant That that Church which in these times shall appear most conformable to those Primitive Apostolical doctrines and practises ought unquestionably to be esteemed most safe and Orthodoxe Now for a Triall of this there will be no use of sylloziging or disputing The simplest Readers eyes will resolve him that those very points of faith and discipline for which the Roman Catholick Church is so cruelly assaulted on all sides by Sectaries are the very same which Apostolick Doctours at first taught our forefathers and which by their Successours have been so carefully transmitted to us that during the space of more than a thousand yeares comprehended in this History not any congregation at all nor any persons except a few dispersed known Hereticks did ever appear to contradict what we still beleive and practise nor did ever teach any of those opinions which now constitute any of our later English Sects 10. Now this way and Method of arguing implicitely without disputing seems to me of force inexpugnable as being not obnoxious to the peevish Cavils of quarrelsom spirits and efficacious to extort the assent of such as are truly desirous to find the truth For though among all our Sectaries as antiently among professed Hereticks the pretence of each one be to admitt no other Rule of faith but onely his own sence of Scripture the chime whereof seems to every one of them to accord to the tune framed by himselfe though each of them has a tune utterly discordant from all the rest Yet surely that man must renounce his reason forgett his Creed yea he must covertly blaspheme Christ himselfe who shall continue to impute most horrible superstitions and Idolatries to the Catholick Church after that he shal have discovered plainly that she teaches the very same Doctrines and Observances which were at first delivered by Apostolick Preachers For since there never was anciently any other Church in Brittany and the like may be said of other Countries but that which taught the same doctrines such blasphemers of Gods Church must consequently affirm That so many Holy Apostolical Doctours have taught so many glorious Martyrs have shed their blood and so many Blessed Saints have wrought most stupendious Miracles for confirming most damnable superstitions and Idolatries 11. Now what other consequence can flow from hence but this most execrable yet by them unavoydable one that Iesus Christ was not the true Messias for how can they esteeme him the Messias who it seems failed in the principal End for which the Messias was sent which was by shedding his blood to redeem and by the effusion of his spirit to sanctifie a Church and such an one as is prophetically described to be a spiritual kingdom which should never be destroyed a Church in which God would place Pastours till
the Consummation of the saints A Church into which all nations should flow A Church or citty built upon a hill so that it cannot be hidden and which is alwayes at unity in it selfe a Church unto which Kings shall be Nursing-fathers and Queenes nursing-Mothers Lastly a Church in which Christs people should doe the miracles which he did and greater yet then they were which last Character is referred to the whole body of the Church in whom this vertue doth shine for ever as is observed in the margin of the English Bible 12. This being so let those defamers of Gods Church be demanded Where is the Church that is promised and thus described to be found We can shew them such an one not one of these marks wanting to it but let them shew the like to us They abhorre all supposition that the Catholick Church staind as they accuse her with horrible superstitions and Idolatries should be it for what would they then be Where then would they have us to looke for it Trâly if they be our directours we may looke long enough to little purpose We may search all corners with candles and torches and all in vain And this our adversaries acknowledge For not any one of them pretends to shew a Church distinct from the Catholick and qualified as the ancient Prophecies require On the contrarie they content themselves with the fancie of a Church invisible and hidden in some unknown desart presently after the Apostles times during the whole space contained in this history so that no wonder if they can give no account of it which is to say in plain language Christ could not or would not and certainly did not make good the many promises of his Father 13. O the miserably sandy and miry foundation on which these men doe build all their pretentions of belonging to Christ and expectation of eternall happinesse from him since it relies upon this blasphemous supposition That all the Saints acknowledged hitherto by Gods Church and iustified to be such by innumerable stupendious miracles all the famous Doctours and Converters of Nations all the Glorious Martyrs all the immaculate Virgins and in a word all those who have and doe acknowledge themselves members of this one Catholick Church have been estranged from Christ excluded from that happinesse by criminall Anti-christian superstitions and Idolatries 14. Now I must confesse that this way of arguing does take its force from another supposition which whether it be made good or no the prudent Readers eyes may iudge which is this That by the following History is evinced that the present Catholick Church teaches the very same doctrines which from the infancy of Christianity were taught and received in our Nation The truth of which Assertion I doe not wel know or imagin by what course or methode it can rationally be expugned or considerably weakned and much lesse can I conceive how upon supposition that it is true it can be sleighted by any 15. Yet I assure my selfe this book will fall into the hands of some who without examining particulars will think with one puff of their breath to blow down the whole fabrick of this by professing confidently That they have no obligation at all to beleive one word written in it being withall certain that all is false whatsoever it is which may be pretended advantageous to Catholicks The Scripture the Scripture and nothing but the Scripture can challenge beleife from them as for all other writers and especially such as these out of whom this history was collected who were generally Monks or little better Iohn Fox has taught to make their stories no part of their Creed 16. But as for these men they seem not unlike an honest Northern tenant of the late Earle of Cumberland very zealous for the honour of his Lords family who when another his companion had in discourse imputed treason to some of the said Lords Ancestours replyed I am sure that is false for I have read all the Bookes of histories both in the old and new Testament and I defie any man to shew me that ever any Clifford has been a Traytour 17. Others there will be who will read this History with very great indifference whether the things related be true or not yea and whether the inference even now drawn from thence be valid or not A preassumed assurance as they conceive that the now Catholick Church is such an Anti-christian Congregation as they read described in the Apocalypse fortifies their stomack to swallow down and digest any consequences whatsoever though Christianity it selfe should be endangered by them 18. To such Readers as these I have nothing more to say but that I am sorry since they want the skill of Iudging like rational creatures that they have the misfortune not to want the facultie of reading or at least that it is not in my power to prevent their unproffitable expenses of money and time upon such a book as this 19. But as touching more sober Protestant readers who notwithstanding out of a preiudice against Catholick Doctrines and some times out of a feare of the worldly incommodities of being convinced by writings which assert them are ordinarily too negligent in examining the weight of Testimonies produced in thârâ behalfe In case this Historie fall in to the hands of such the Authour having first besought almighty God to give them a more perfect discernment between temporall and spirituall things desires them seriously to consider in generall the degrees of credibility which occurr in Histories and Records and how far they doe respectively require our assent to them as a dutie of obligation 20. God our heavenly creatour as he has given us an internall light of reason to iudge of the nature of objects occurring to our senses by a frequent Experience of effects flowing from them So for asmuch as concernes other obiects which can come no other way to our knowledge but by the testimonie of men such as are actions or events which have hapened before our dayes the same God who is pure reason it selfe has instituted another light or guide which is authority to direct our reason in iudging of them that is in affording our assent proportionably to the merit and weight of such authority Therefore obstinately to refuse our assent to the testimony of witnesses who can be iustified to have been persons of learning Iudgment diligence fidelity and pietie and especially in matters the truth of which it highly concernes us to know is to oppose ones selfe to the most wise ordonnance of God and not onely to renounce our reason but the most necessary care of eternitie Vpon which ground S. Augustin sayes it is some unhappines to be mis-lead by authority but it is a far greater unhappines not to be moved by it The reason is because the former onely argues the imbecillity of human reason but the latter an absolute contradiction to it as if our soules were fit to iudge of nothing
but one miracle truly related or but one vision truly divine the doctrines would remaine unquestionable 28. Yea I may adde further In case that upon an impossible supposition all such stories could be demonstrated to have been false they would notwithstanding proove such doctrines to be true For such a world of Miracles having been pretended call it so by severall persons in all ages to have been frequently and publickly perform'd and beleived without any censure of them upon the ground of inconsistence with the received faith of the Church it must necessarly follow that the Church held such Doctrines as points of her common beleif what ever becomes of the stories or Miracles themselves 29. For my part therfore I cannot conceive any possible way left for any of our present Sectaries to invalidate the generall result of this History unlesse each Sect dissenting from all the rest as well as from Catholick faith could luckily find out some old bookes or records of more authority then these out of which to frame for each of them a Church History to shew that not the Roman Catholick but their peculiar tenents have been the beleef of Gods Church from the beginning confirmed in Councils attested by Miracles Martyrdoms c. And indeed it would be a pleasant entertainment to read a Presbyterian Church History compiled by such a flowing penne as M. Prinnes with large Margins full charged yet hundreds of quotations and according to his custome not one of them pertinent ages confidently pretending to prove by Presbyterian Councils Fathers Miracles c. that the Church of God ha's been alwayes governed by Lay-Elders and ha's reiected Episcopacy as Anti-christian Or an Independent Church Historie in like manner demonstrating that there was anciently no subordination of Congregations either to Bishops or to Classes of Presbyters c. 30. Now such an impossible taske as this they are in reason obliged to undertake if they will hope to make any iudicious considering person who has no design upon Church-lands to beleive against the pretention of this Historie that besides the Roman Church our Lord had alwayes from the begining another Glorious Church of a quite contrarie beleif sett aloft upon a hill to which all nations flowed For it is not here as in Doctrinall controversies in which after that Catholicks have heaped together a world of texts out of the Fathers to iustifie their beleif their adversaries will think to escape either by devising forced interpretations of those Texts or by opposing a few obscure passages out of the same Fathers which they hope some will imagine not unfavourable to them Whereas heere in Narrations concerning matters of fact and externall practises a thousand times renewed and never censured the wits and inventions of our Sectaries must needs be miserably at a losse they having no matter upon which to exercise their subtilty in framing disadvantageous sences and being utterly unprovided of Authours or Records to tell storyes favourable to their pretentions 31. Indeed what will be the fate of Church Histories written by Vncatholick Authours we have seen in the voluminous work of four not unlearned Primitive Lutherans called the Centuriators of Magdeburg who conspired together with infinite labours to frame an Historicall Collection of the Doctrines professed and Rites practised in each age out of all ancient Fathers Councils and Ecclesiasticall Writers For the bulk of it it is not an unusefull work for there we read disposed in common places the substance of what the father 's taught in every Century of yeares touching the propagation of the Church not the Lutherans Church I assure you notwithstanding its persecutions the manner of its Government Rites Synodes Principall Doctours as likewise the Heresies opposing and contaminating it c. In all which there is found little pertinent to their quarrells with the Catholick Church therefore in each Century there is moreover assigned a peculiar Chapter for that purpose the title whereof is this A DECLINING OF DOCTRINE containing the peculiar and incommodious opinions the stubble and Errours of Doctours in each age which errors have been openly delivered by them in their writings Now what incommodious opinions and errours were these it is very commodious that we should briefly declare 32. In the very first Century and in the writings of the Apostles themselves these Germans find opinions very incommodious to them For not to insist upon many disgracefull phrases applied by them to S. Peter imputing unto him great imbecillities ignorances Errours c. Touching S. Paul they say It was certainly no small sliding in him that he yeilded to S. Iames to be purified in the Temple for therin he shewed that he had not a right understanding or made not a Iust account of the abrogations of Moses his law And againe treating of the Epistle of S. Iames they feare not to write thus The Epistle of Iames does not in a small measure swerve from the Analogie of Apostolick Doctrine whilst it ascribes Iustification not to faith alone as our master Luther teaches us but to works Moreover it stiles the law a law of libertie whereas it is a testament which generates to servitude Neither doth the author of that Epistle observe an Apostolicall manner in teaching c. Let us not wonder at the choller of these men against this holy Apostle for it cannot be deny'd but his opinions are very incommodious to them and to their new fanaticall Doctrine of Iustification 33. In the second Centurie we have but few monuments left of those Apostolick Fathers onely a few Epistles and short treatises of those Glorious Martyrs S. Ignatius S. Irenaeus and S. Iustin yet not any of these in the Centuriatours iudgment have wanted their Errours that is incommodious opinions condemning both the teaching and life of their Patriarck Luther In the Epistles of S. Ignatius say they there are certaine passages which seem to decline to foule blemishes For he speakes incommâdiously touching Virginitie Yea moreover out of his Epistles it appeares that generally in that age Christians began some what more earnestly to love and esteeme the care of preserving Virginitie These are foule blemishes indeed but yet these are not all For besides these there are other passages which are dangerous and as it were seeds of Errours for he talks of a Christian sacrifice as if he were a very Papist Next touching S. Ireneus we may perceive by his writings say they that he had severall incommodious opinions and those of no small moment for he admitts Free-will even in spirituall things Likewise that passage savours of Novelty which we find in the published Copies where speaking of the Roman Church he sayes To this Church by reason of its more potent principality it is necessarie that every other Church that is all beleivers who soever they are should have recourse in asmuch as the tradition which came from the Apostle has been entirely preserved in it Lastly touching S. Iustin the Martyr
among the stains and Errours of his writings they reckon these That he seems to maintain the libertie of mans will And that the law is possible for he sayes it is no impossible thing for men who have a good will to love God above themselves and their neighbours as themselves Yea moreover he denyes concupiscence to be sin Lastly in general they write that the doctrine of Iustification was delivered by the Doctours of this age too negligently and obscurely that is much otherwise than Luther delivered it 34. In the third Century they find yet more things to displease them The Doctours of this age say they for the greatest part admitt free will Thus Tertullian Origen Cyprian and Methodius Again the most sublime article of Iustification is for the most part obscured by Origen and Methodius And as for the doctrine touching Good works the Doctours of this age did yet more decline from the true Doctrine of Christ and his Apostles and Luther then those of the former For they invented and inculcated many voluntary observances Thus Tertullian doth immoderatly extoll chastity and continence Origen attributes to good workes that they are a preparation to salvation and consequently a cause And with the like errour was Cyprian misled who ascribes to good works that they are the Guardians of hope the stay of Faith and cause us to abide continually in Christ to live in God and to attain to heavenly promises and Rewards Then for Pennance the doctrine thereof hath been wonderfully depraved by the Writers of this age They impute remissions of sins to Contrition Cyprian expressely affirmes that sins are redeemed and washed away by penitentiall satisfaction Moreover the same Cyprian speakes dangerously not according to the Tradition of Christ and the Apostles concerning unction in Baptisme saying it is necessary that the person baptised should be annointed with Chrisme that thereby he may become the annointed of God and have the grace of Christ in him And concerning the Eucharist Cyprian does superstitiously faine that some vertue accrews thereto from the person administring it for he sayes the Eucharist sanctified on the altar And again The Priest doth execute the office of Christ and offers sacrifice to God the Father Which phrase of offring sacrifice is used also by Tertullian You may moreover say they observe in the writings of the Doctours of this age Origen and Cyprian not obscure signes of Invocation of Saints And lastly touching the Primacy of the Bishop of Rome Cyprian affirms expressely and without any foundation of holy scripture that the Roman Church ought to be acknowledged by all for the mother and root of the Catholick Church Likewise Origen sayes that Peter by vertue of Christs promise deserved to be made the foundation of the Church The foresaid Cyprian hath moreover on this subiect other dangerous opinions as where he tyes and limits the Pastorall office to ordinary succession And for bids inferiours to iudge Bishops and prelates of the Church 35. It is pitty to proceed any further in producing out of the following Centuries the sometimes sad but most often angry complaints acknowledgments made by these honest German Writers how generally their Patriark Luthers Doctrines have been preiudged and condemned by the fathers and Doctours of Gods Church and the Faith of the present Roman Church asserted The further they proceed in their collection a greater number of yet more Severe Iudges they discover till in short tyme they cannot find one to speake a good word for them And this like a conscionable Iury they attest In so much as one would be tempted almost to suspect that they had been secretly bribed by the Pope to publish their own condemnation 36. These things considered I cannot fore see any probabilitie of a Debate likely to ensue touching this Historie I mean for asmuch as concerns the doctrinall part of it nor any considerable arguments to proove against the result of it that the points of Catholick faith have not been taught through all the ages comprised within its limits And as for the ages following that is since the Conquest by the Normans it is out of all dispute that our forefathers have been Romans in a deeper degree perhaps then wee their children are now 37. But I must acknowledge I am not secure against quarrels for as much as concerns the Christian practises of pietie and vertue commended in the Saints whose Gests are heere related and the reason is because our modern sectaries have a quite different notion of vertue and pietie from that which Catholicks from the beginning to this age have entertained Therefore such Readers missing in this booke storyes of Exploits performed in old tymes such as they magnifie in their primitive red-lettred saints of their new fashioned Calendars and finding practises here exalted for vertues which with their good-will they would renounce in their Baptisme as works and pompes of Sathan I shall not want adversaries good store of all ages and sexes 38. For I confesse that among the hundreds of Saints commemorated in this book of whom not a few are acknowledged for Saints even by the Protestants and which is more for Workers of stupendious Miracles not one can be found of their new Mode Not one can be found magnified as Inventours of new Doctrines opposite to the Common faith of the Church Not one who to spread abroad such Doctrines armed subiects against their Princes demolished altars burnt Churches violated Holy Virgins or invaded the possessions of God Not one who thought his Christian libertie could iustifie sacrilegious lusts in breaking vowes of Chastity and soliciting others to doe the like Here we shall not read of somuch as one Good-wife of the citty or country not one chamber-maid Prentice or Groome disputing with Doctours and Bishops and confuting all the Fathers and Councils of Gods Church c. So that if for want of such qualifications as these all our antient Holy Bishops Martyrs Doctours and Virgins must be unsainted there remains for us no remedie but the old uncomfortable one Patience 39. Yet perhaps this defect or want of heroicall perfections will not so confidently at least in publick be obiected against our Worthies as the vertues for which we commend them A continuall macerating of the flesh with abstinences fastings Watchings Haire-cloathes lying on the cold hard ground and the like these austerities our moderne spiritualists will mock at as uselesse us voluntary self-afflictions concerning which they assure God wil say Who hath required these things at your hands And they will be yet more angry and doe hope that God will be so too against consecrating ones self to perpetuall Virginity or continence in Mariage against secluding ones selfe from all conversation with the world against almost all use of the tongue except speaking to God against an entire submission of the will to the Direction of another and specially against renouncing riches honours Pleasures c. 40. But such
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
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-Episcopâs or Qui se dicunt Episcopâs 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 Constantiâs R. Constantin's p. â50 c. a l. 20 the fame R. the same p. â57 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. Kings lust p. 225 c. a l. 2 writer R. writes p. 232 c. a l. 41 part reaches of Brattany which from R. part of Brittany which reaches from p. 234 c. b l. 39 memory the R. memory of the. p. 249 c. b l. 59 by own order R. by his own order p. 263 c. b l. 13 last R. lust p. 264 c. a l. 17 came of R. came out of l. 28 Dele and more p. 274 c. b l. 25 more the R. more then the. l. 64 after Protestant Dele the 2. following lines p. 292 c. b l. 45 thom R. whom p. 293 c. a l. 63 was freed his pain R. was freed from his pain p. â39 c. b l. 35 letters the King R. letters to the King p. 383 c. a l. 57 fasting R. fastning p. 385 c. a l. 62 in our Church R. in her Church p. â95 c. a l. 32 inheited R. inherited p. 401 c. a l. 22 accessours R. Assessours p. 423 c. a l. 51 month of March R. Moon of March p. 427 c. a l. â6 our wayes R. your wayes p. 429 c. a l. â5 Ethelbert R. Ethelred p. 430 c. a l. 20 Kord R. 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
Brittish Druids and practisers of these execrable Superstitions Insomuch as the Emperour Claudius was forced by rigorous Edicts to forbid the whole Religion of these Druids Augustus had formerly interdicted the exercise of it to his own Cittizens But Claudius extirpated it not out of Italy only but the whole Nation of the Gaules However his Lawes extended not their force into Brittany for we find as hath heretofore been related these Druids with their horrid Superstitions in their Army in Anglesey the peculiar schoole of that Religion when they fought against and were subdued by Ostorius Scapula during the raign of Nero who succeed Claudius 16. But what the Roman Emperours with all their authority could not Almighty God by degrees effected sending a new celestiall Light to dissipate the more then Egyptian darknes wherein our Countrey had been involved What speciall servants and Ministers in those primitive times God employed to work so happy and wonderfull a change it is now seasonable to declare with as much perspicuity as the subject will beare For considering how in those holy times men did busy themselves far more with leading devout lives and exercising an Apostolicall charity to save their own and other mens soules then with writing Books or raising Monuments to acquaint posterity with the history of their actions And moreover those few Writings and Monuments which were then extant afterward by strange revolutions of times and almost totall extirpation of the Brittains by Heathenish Saxons c. were lost and defaced some few relicks of them remaining only in the memories of the Natives and by a Traditionary succession delivered and recorded by Writers of the following Ages These things considered it is not to be expected that we should give an exact Narration of matters so obscurely and imperfectly transmitted to us However since most of the Testimonies to be produced are drawn from Authours not contemptible many of them having no interest at all which might move them to be inventers of fables and without any gain to themselves yea with danger to their own soules to become seducers of posterity the following History even of the most ancient and therefore least clearly delivered affaires touching the Primitive Christianity of our Island may reasonably exact beleife in the Readers minds especially considering that those Modern Writers among us since the late change of Religion who voluntarily deride and contradict what shall be here delivered doe not so much as pretend to any Monuments anciently exhibiting a contrary Narration but resolutly conclude that to be certainly false which cannot approve it selfe to be in all points and circumstances evidently true But their disbeleife can be no prejudice to any one who judges by reason and who will proportion the degree of his assent to the merits of the proofes and allegations the rather because it is manifest that those deriders of our ancient Monuments are thereto incited by interest and partiality because by them they see their own Novelties discovered and exploded V. CHAP. 1. Christian Religion very early entred into Brittany even in the time of Tiberius Emperour 2. S. Iames is sayd to have preached in Brittany 3 Saint Peters coming from Antioch to Rome a cause of the early spreading the Gospell in Brittany 4. Saint Leo's testimony concerning Gods design in bringing Saint Peter to Rome 6. The Captivity of King Caractacus another cause 7.8 c. Of Claudia Ruffina a Chriâstian Lady married to Pudens a Roman Senatour 11. Of Pomponia Gracina a Roman Lady accused for Christianity 12.13.14 Of Saint Mansuetus a Disciple of Saint Peter a Brittain 15. Of S. Beatus a Brittain a Disciple also of S. Peter 1. THis our Island of Brittany though call'd by the Romans another world as being divided from the whole then discovered habitable Earth yet by the riches of Divine mercy received the beames of the Sun of righteousnes before many other Countreys nearer approching to the place where he first rose Yet we cannot hastily assent to our ancient Historiographer Gildas who seems to testify that immediatly after our Saviours Ascension in the raign of the Emperour Tiberius the Gospell was published in this Island His words are these In the meane time Christ that true Sun from the supreme everlasting Tower of Heaven and not this visible firmament afforded his beames that is the knowledge of his Precepts to this Island stiff-frozen with cold separated at a great distance from the visible Sun This we know he did toward the latter end of the raign of Tiberius Caesar at which time his Religion was freely and without any impediment propagated to mankind There is no doubt but that the Light of the Gospell even in those dayes extended it selfe beyond the Confines of Iudaea and the Mystery formerly hidden that all Gentiles without exception might be admitted to the participation of Grace and salvation by our Lord Iesus Christ was then discovered to the Apostles who together with other Disciples did accordingly congregate severall Churches among the Heathen Idolaters And that perhaps is all that Gildas intended in this passage signifying that many zealous Apostolicall persons were then as it were in their way to Brittany whither in effect they arrived not till severall yeares after 2. Again Flavius Dexter if the Chronicle lately published under his name be indeed his affirms that the Western parts of the world and this Island by name was within eight yeares after our Saviours Resurrection illustrated by the Faith of the Gospell For saith he In the one and fortieth yeare of Christ being the third of Caligula's raign Saint Iames returning out of Spain visited Gaule Brittany and the Towns of the Venetians where he preached the Gospell and so came back to Ierusalem to consult with the Blessed Virgin and Peter about matters of very great weight and importance And he is therein seconded by Freculphus Lexoviensis who affirms that the same Apostle enlightned the people of Spain and other Regions of the West with the Beames of Christs Gospell 3. These Testimonies considered without offring any violence to reason a man may beleive that within the space of eight or nine years after our Saviours Ascension the zeale of the Primitive Christians might have carried some of them so as to make them Messengers even as far as to Brittany of the blessed News of Salvation which was now to be preached indifferently to all Nations though who those certainly most wellcome persons were and what speciall effects their preaching might have had be now unknown However during the raign of the Emperour Claudius who by his victory over the Brittains opened more freely a passage for strangers into this Island there are extant more particular and evident proofs that Christianity entred here among us For promoting of which we may observe two great advantages the first was the coming of S Peter at that time from Antioch to Rome and the second was the leading captives thither Caractacus a famous Brittish King
afterward ordained Bishop of Tongres and Triers For before Constantins time saith Miraeus those two Citties were govern'd by one Bishop In the Annals of which Church we read that Saint Lucius King of Brittany was made a Christian and baptised by this Marcellus a Teacher of the inhabitants of Triers Indeed it is not unprobable that King Lucius might have been instructed in the verities of Christian Religionâ and well disposed to the Profession of it by this Saint but there are far more authentik testimonies demonstrating that he was baptised by Fugatius and Damianus sent from Rome by Pope Eleutherius as shall be demonstrated herafter 4. This holy Bishop was the first Brittain which suffred Martyrdom out of the Island as S. Alban was the first that suffred within it He is commemorated in our Martyrologe on the fourth of September and in the Gallican Martyrologe he is celebrated with an illustrious Elogy This his Martyrdom hapned many years after this time in a great persecution rais'd against Christians during the raign of Antoninus his Successour Marcus Aurelius when he was absent from Rome and gone into the Eastern parts then in commotion after he had finished the German warr XII CHAP. 1.2 S. Timothy the son of Pudens preaches in Brittany 3. Of his Sister S. Pudentiana 4. Who Priscilla was 1. TOgether with S. Marcellus there came from Rome another illustrious Saint of Noble Birth and plentifull fortunes all which notwithstanding he despis'd and relinquish'd that with more freedom he might preach Christ crucified This was S. Timotheus the son of Pudens a Roman Senatour and of his wife suppos'd by many to have been the famous S. Claudia the Brittish Lady concerning whom we have already treated He was Brother to Novatus and to S. Pudentiana and S. Prâxedes whose memories are anniversarily celebrated by the Catholick Church 2. The coming of S. Timotheus is a considerable proof that his Mother was a Brittain and for that reason the whole family may iustly challenge a place in this History And because he survived the rest we will breifly set down what we find in the Ecclesiasticall Office touching the two Holy Sisters 3. Pudentiana a Virgin daughter of Pudens a Roman Senatour with admirable piety practising the duties of Christian Religion together with her sister Praxedes sold her patrimony and distributed to the poore the monây arising from thence giving her selfe wholly âo fasting and prayer By her endeavours and zeale her whole family consisting of ninety six persons was converted to the Faith and baptised by Pope Pius And wheras by an Edict of the Emperour Antoninus publick Sacrifices of Christians were forbidden the Holy Pope celebrated the Divine Mysteries together with other Christians in the house of Pudentianâ who kindly entertained them all affording them all things necessary for their sustenanâe Thus continually employing herselfe in these offices of Piety she departed out of this life and on the fourteenth of the Calends of Iune in the year of our Lord one hundred sixty and one she was buried in the Sepulcher of her Father in the Coemitory of Priscilla situated in the Salarian way 4. Priscilla here mention'd by whom a Coemitory or common place of buriall for Christians had been bestow'd was the Mother of Pudens and Grand-mother of this holy Virgin From her probably it was that her Mother Claudia took her name For as she being a Captive attending King Caractacus when he was taken prisoner by Ostorius she changed her Brittish name into Claudia out of regard to Emperour Claudius so being maried to Pudens she it seems once more changed it for another peculiar to her husbands family XIII CHAP. 1.2 The death of Novatus Brother of S Timothy and S Pudentiana signified in a lâtter from the Holy Preist Pastor S. Timothy in Brittany 3. S. Timothy's Answer who leaves to the disposall of his Sister S. Praxedes the state left by their Brother 4 5. She dedicats the Bathes of Novatus or Timothy into a Church where Christians assembled 6. Why Churches in Rome call'd Tituli 1. THe next yeare followed the death of Pudentiana's Brother Novatus Concerning which the ancient Ecclesiasticall Monuments have still preserved a letter written by the Holy Preist called Pastor directed to S. Timotheus then absent from Rome and employed in the Apostolick Office in Brittany the tenour of the Letter is as follows 2. Pastor a Preist to his follow Preist Timotheus health in our Lord. The Venerable Virgin Praxedes was in great affliction for the death of her Sister Pudentiana Whereupon many honourable Christians together with our Holy Pope Pius came to her to comfort her There came likewise to her for the same purpose Novatus your Brother who is also our Brother in our Lord and gave her much consolation and moreover by his liberality he greatly refreshed many poore Christians ministring to them plentifully of his wealth Being with his Sister he earnestly desired that by her prayers he might obtain mercy from our Lord. He likewise together with our most blessed Bishop Pius doth frequently commemorate you at the Altar of our Lord. About a month and twenty eight days days after he was departed from the Virgin Praxedes he fell sick Now our Bishop Pius together with the Virgin Praxedes having a solicitude for all Christians they enquired where the Man of God Novatus was since he appeared not in the Congregation And they were informed that he was detained thence by sicknes then were all very sorrowfull Hereupon the Blessed Virgin Praxedes sayd to our Bishop Pius If it be your Holines pleasure let us goe to him for by your visitation and prayers I doe assure my selfe our Lord will save him Vpon this her proposall it was resolved accordingly and at night wee together with our Bishop Pius and the Virgin of our lord Praxedes went to the Man of our Lord Novatus And when this Holy man heard that this assembly was come to see him he gave thanks to our Lord for the comfort he received by the Visitation of the Holy Bishop Pius together with the Virgin of our Lord and all the rest of us Thus wee remained in his house eight days and nights And during the time we were with him he expressed his Will and pleasure to be to bequeath to your selfe and the Blessed-Virgin Praxedes all his estate and on the thirteenth day following he departed to our Lord. Of these things we together with holy Pius Bishop of the Apostolick See and the Virgin Praxedes thought meet to give you an account by these our letters to the end you might acquaint us with your pleasure how you would have the estate of your Brother Novatus disposed that your appointment may in all things be observed Sent by Eusebius a Subdeacon of the holy Roman Church 3. To this Letter S. Timotheus his Answer follows though short yet full of piety and perfum'd with the simplicity and Christian Charity of that age
of our more Ancient Historians as Geffrey of Monmouth Hoveden c. doe mention it But what ever becoms of this Epistle certain it is that the story of King Lucius his conversion c. does not depend on it but is confirm'd by most Authentick Records and unquestion'd Tradition V. CHAP. 1.2 Fugatius and Damianus sent back with King Lucius his Messengers 3. Concerning Elvanus one of the Kings Messengers 1. THis Epistle if indeed genuine was brought back by the same Messengers whom King Lucius had sent to Rome Elvanus and Medwinus and together with them there came two other Holy Men commission'd by Pope Eleutherius not only to instruct and baptise the King and those who imitating the Kings good Example embraced the Christian Faith but also to order and establish all Ecclesiasticall affairs in the Kingdome The names of those two strangers were Fugatius and Damianus 2. The Employment about which these men were sent argues them to have been sufficiently qualified thereto And hence it is that our more Modern Historians both Catholicks and Protestants doe not doubt to stile them Prelats Antistites and Bishops For indeed without such a Character and Authority how could they erect Bishopricks consecrate Churches dispense Orders c 3. It is not likewise without probability what other Writers say concerning our Brittish Messenger Elvanus that he was consecrated a Bishop at Rome by Pope Eleutherius And whereas others contradict this upon a supposition that when he with his companion went to Rome they were only Cathecumens not baptis'd before that time the contrary seems to appear in that they were formerly Preachers of the Christian Faith both to King Lucius and others And besids their Education sufficiently shews their capacity For as a late Writer out of ancient Monuments asserts they were of the number of S. Ioseph of Arimathea's Disciples full of zeale to Gods glory according to knowledge bred up in a contemplative life of Prayer and Mortification at Glastonbury where according to the Testimony of Adam Domerham and Iohn a Monk Authours of the Antiquities of Glastonbury The twelve holy men companions of S. Ioseph and their Successors in the same number did for a long time lead an Eremiticall life there and converted great multituds of Pagans to the Faith of Christ. It is therfore very credible that so well a qualified person as Elvanus was as Tradition delivers consecrated a Bishop at Rome since no prejudice therby was done to the Apostolick Canons forbidding Neophyts to be assumed to so sublime a degree As for his Companion Medwinus the same Tradition informs us that being endued with eloquence and fluency of speech he was qualified there also with the Office of a Preacher and Doctour of the Christian Faith VI. CHAP. 1.2 King Lucius with his Queen c. baptised 3.4.5 c. Rites of ancient Baptism signing with the Crosse Vnction Benediction of the water Exorcismes c. 11.12.13 These come by Tradition confirm'd by S. Basile 14. The Centuriators blaspemies against them 1. FVgatius and Damianus being admitted to King Lucius his presence acquainted him with the great ioy caus'd at Rome by his happy conversion and how in complyance with his desire they were sent by the Holy Pope Eleutherius to administer the Rites of Christianity And hereupon both the King and his whole family with many others received Baptism according to the course and ceremony of the Roman Church Thus we read in the Ancient Roman Martyrologe Pope Eleutherius brought to the profession of Christian Faith many of the Roman Nobility And moreover sent into Brittany S. Fugatius and S. Damianus who baptis'd King Lucius together with his Wife and almost all his people 2. The Name of King Lucius his Queen baptised with him is lost but in ancient Records the memory of his Sister call'd Emerita is still preserv'd who for her Holines and constant suffring Martyrdom for Christ ha's worthily obtain'd a place among the Saints More shall be sayd of her hereafter 3. Now since all Ancient Histories agree that King Lucius was baptis'd solemny according to the Roman rite it will be expedient to declare the order and form therof as may be collected out of the Monuments and Writings of this Primitive age which was no doubt conformable to the Ordinances of the Apostles as S. Iustin Martyr S. Irenaeus and Tertullian living in these times doe confidently affirm against all Hereticks and innovatours challenging them all to shew wherin any of the Apostolick Churches and principally that of Rome have deserted the ancient Faith and Disciplin established by the Apostles 4. Now though to the essence and substance of the Sacrament of Baptis'm there be necessarily required no more besides the due Matter which is Water the due Form of Words to be pronounced and a right Intention of him who conferrs it Yet that besids these there were even in those Primitive times adioyned severall other Sacred and ceremonious rites very effectuall to apply and imprint the sence and vertue of that Sacrament in the minds of all those who received it is most evident from ancient Tradition and the Writings of those times Which additionary Ceremonies were commanded to be used in Solemne baptisms through the whole Church by S. Clement S. Hyginus S. Pius and other Primitive Popes by a prescription no doubt from the Apostles though probably not used every where with due reverence 5. But though those Ceremonies had not been expressly enioynd by the Apostles who can iustly deny but that the Church and her Governours concerning whom our Lord saith He that heareth or obeyeth you heareth me had sufficient authority to render the administration of the Sacraments more solemne and august by ordaining externall Rites in the celebration of them as long as they doe not command our beleif of the absolut necessity of them in themselves 6. Of the sayd Additionary Rites the principall are these 1. The arming of the person to be Baptised with the sign of the Crosse. 2. The annointing him on the head with holy Oyle 3. and likewise with Chrism 4. The solemn blessing of the Water design'd for Baptism 5. The using of Exorcisms and holy Prayers for the driving away the Enemy of mankind Of all these Ceremonies at this day banish'd from all Congregations but only the Roman and Greek Churches and in regard of the first and last the English Protestant Church there are evident proofs that they were in use at this time when our King Lucius was baptiz'd 7. First touching signing with the Crosse Tertullian is so expresse even by confession of Protestants and that not only in Baptism but a world of other occasions that it is to no purpose to quote him This was the Character which distinguishd true Beleivers in that age from Infidells And particularly with regard to King Lucius there is to this day extant an ancient Coyn stampd with the Image of this King his Name LVC. and the sign of
but that afterward the sayd Abbey was destroyed which was again repaired by S. Edward the Confessour and richly endowed In which testimony is implied that from the beginning there were placed in it a Convent of Monks Concerning whose Rule and Institute we shall treat hereafter 4. A Second Metropolitan Church at this time was erected at the City of York which a learned Writer Philip Berterius quoted by Bishop Vsher esteems in that age the prime Citty and Church of Brittany Whose opinion the Bishop seems to approve saying Though as this day London be the most noble Citty of the whole British Kingdome and though it has been in former ages celebrated by Ammianus Marcellinus as an ancient Town and by Cornelius Tacitus as famous for Marchandise and abord of strangers Nowithstanding the most learned Berterius positively affirms that York was much rather the ancient Metropolis of the Diocese of Brittany not only as being a Colony of the Romans but because there was placed the Emperours Palace and Courts of Iudgment And hence it is that Spartianus in the life of the Emperour Severus calls it by way of preeminence The Citty The same thing is likewise further proved by this That in the Synod of Arles assembled under Constantin the Great among the subscriptions the name of Eborius Bishop of York precedes Restitutus Bishop of London Though I am not ignorant that in the ordring of such subscriptions regard was had rather to the antiquity of the persons then dignity of their Sees 5. As for the third Metropolitan Citty of Cair-leon upon Vsk Henry of Huntingdon thus writes of it In Cair-legion there was an Arch bishoprick in the times of the Brittains but at this day one can scarce discern any remainders of its walls except a little where the River Vsk falls into Severn And Giraldus Cambrensis adds that in the same Citty there were in ancient times three Noble Churches One bearing the Title of the holy Martyr Iulius which was beautified with a Monastery of Virgins consecrated to God A second founded by the Name of his companion S. Aaron ennobled with an illustrious Quire of Canons And the Third famous for being the Metropolitan See of all Cambria 6. Notwithstanding however this Citty of Cair-leon being in the times of King Lucius the Civill Metropolis of those parts might then to be design'd from an Archiepiscopall See yet we doe not find in History any ancient Bishops with that Title Yea the Church of Landaff seems to have enjoy'd that Title before Cair-Leon Concerning which Church thus writes Bishop Godwin The Cathedrall Church of Landaff as some report was first built by King Lucius about the year of Grace one hundred and eighty Notwithstanding I doe not find any Bishop there before Dubritius who was consecrated Bishop there by S. German Bishop of Auxerre and was by the King and whole Province elected Arch-bishop over all the Welsh Brittains saith the Authour of his life extant in Capgrave 7. Vpon these grounds it was that in succeeding times the Bishops of Landaff refused Canonicall obedience to the Metropolitans of Menevia or S. Davids as appears by a Protestation made by Bishop Vrbanus in the Councill of Rhemes before Calixtus second Pope of that name part whereof is cited by Bishop Vsher out of the Register of that Church as followeth From the time of our ancient Fathers as appears by the handwriting of our Holy Patron Teiliavus this Church of Landaff was first founded in honour of S. Peter and in dignity and all other Priviledges was the Mistresse of all other Churches Thus it remained till by reason of intestin seditions and forraign war in the days of my Predecessour Herwold it became weakned and almost deprived of a Pastour by the cruelty of the inhabitants and invasion of the Normans Yet there always remain'd in it Religious men attending to Divine service After this partly by reason of the neighbourhood of the English from whom we differed nothing in matters touching Ecclesiasticall Ministery as having been bred and instructed together and likewise because from most ancient times that is from the time of Pope Eleutherius there hath always been a Bishop of this place subject to none After the coming of S. Augustin into Brittany the Bishop of Landaff has always been subject and obedient both to the Arch-bishop of Canterbury and also the King of England Thus argued the sayd Bishop Vrbanus but what proofs he had does not appear Certain it is that in all Records at this day extant there is no mention of any Bishop actually sitting at Landaff before Dubritius Whence it is that the erecting of that See is attributed to S. Germanus by Mr. Camden saying Germanus and Lupus French Bishops having repress'd the Pelagian Heresy largely spread in Brittany erected Landaff into a Cathedrall Church preferring thereto the most holy man Dubritius to be the first Bishop to wit in the year of our Lord four hundred thirty and six 8. Besides these the same King built a Church at Dover concerning which Bishop Vsher writes in this manner That in the time of King Lucius there was a Chappell erected in the Castle of Dover and dedicated to the honour of our Saviour is related by Leland out of the Annals of the same Citty venerable for their great antiquity The same thing we likewise read in a Commentary touching the first beginning of the sayd Castle where it is sayd That in the one hundred sixty one year of our Lord King Lucius built a Temple to Christ on the height of Dover-Castle for the maintaining of which he assign'd the Tribute of that Haven And whereas in a later Chronicle of Dover we read That among other liberalities besto'wd by King Lucius on God and his Church one was the building of a Church in the Castle of Dover to the honour of S. Mary the glorious Mother of God where both the King and his people as likewise their Catholick Successours received the Sacraments and Holy Rites of Christian Religion This does not prejudice the foregoing Record for all Churches are primarily erected to the honour of Christ and in consequence thereof to the honour of his Saints 9. There are severall other sacred places and Churches which in old Records pretend to King Lucius as their Founder but whose pretentions cannot in reason and prudence be admitted Thus the Authour of the Chronicle of Glastonbury written about four hundred years since relates That in the one hundred eighty seaventh year of our Lords Incarnation the Bishoprick of Somerset took its beginning being erected by the Holy men Fugatius and Damianus and for a long time the Episcopall See was placed at Kungresbury in which very many Bishops sate successively till the dayes of Ina King of the West Saxons the number gests and times of which Bishops can no where be found But in the time of the foresayd King Ina Daniel who as we have received
by Tradition was the last who sate in the Chair of Kungresbury transfer'd that See which had continued six hundred years or more at Kungresbury to a Town then call'd Tethescine but now Welles which was given by King Ina who also consented to the Translation The said Daniel was the last of the Brittains who sate in that Bishoprick 10. This Story at least for as much as concerns the antiquity of the Episcopall See of Kungresbury seems to want a solide foundation For that Town took its name about the year of our Lord seaven hundred and eleaven from a holy man called Cungar a son of a Constantinopolitan Prince who coming into Brittany and desirous to live a retired life was kindly received by King Ina who bestow'd on him that portion of Land call'd afterward by his name and withall built for him a Mansion and Oratory there As for the Church of Wells it was then built by King Ina and endow'd with Lands by Kenulphus the Successour of King Ina in the year seaven hundred and sixty six But saith Bishop Godwin it was then not a Cathedrall but Collegiat or Monasticall Church and was erected into an Episcopall See in the year nine hundred and five in which the first Bishop was Adelmus XII CHAP. 1.2 King Lucius richly endows Churches with possessions 3.4 Priviledge of Sanctuary long continued in Brittany 1. KIng Lucius as he was very zealous and munificent in building Churches to the Glory of God he was no lesse in liberall endowments and Priviledges bestow'd on them To this purpose Matthew of Westminster call'd Florilegus writes thus In the year of Grace one hundred eighty seaven Lucius the glorious King of the Brittains having seen the true Worship of God largely spread in his Kingdom liberally bestow'd possessions and territories on Churches and Ecclesiasticall persons and also firmly established them with Charters and immunities Such liberties he gave to Churches and their Precincts that if any Malefactour made his refuge to them he became safe from all injuries of any man whosoever Thus living happily in the love of God and his Neighbour he governed his Kingdom in great peace A Modern Historian Richard White adds That this King having destroyed all the Idols and worship of false Gods transfer'd all their possessions on Christian Churches which he further enrich'd with more Lands and greater immunities as knowing very well that greater honour is due âo the houses of the true God 2. We may from hence in some degree compute this King Munificence to Gods Church for since he judged that the Worship of the true God ought to be more splendid and sumptuous then that of their profane Idols had been by searching into ancient Monuments we shall find that the former Brittish Idolatry had been very costly and consequently the true worship much more To this purpose Geffrey of Monmouth and after him Ponticus Virunnius thus writes At London the Pagan Flamens sacrificed yearly forty thousand cowes a hundred thousand sheep and fowle of all kinds so many as could scarce be numbred And besides all these they offred thirty thousand savage cattle stags and other beasts bred in the woods 3. As for the Priviledge of Sanctuary granted by King Lucius to Churches he seems therein to have been a pattern to the Emperour-Constantin and other Christian Princes in future Ages who by their Laws gave unto the Church the like prerogative Hence the Fathers of the Councill of Orleans above eleaven hundred years since made this Canon to renew the use of former Canons and Lawes Concerning Manslayers adulterers and theeves who shall seek refuge in a Church we now ordain that that shall be observed which the Ecclesiasticall Canons have decreed and the Roman Law appointed to wit that it shall not be lawfull for any man by force to draw them from the Courts of Churches or houses of Bishops 4. This respect and reverence which King Lucius shew'd to the Church and Church-men was for many ages continued in Brittany more then in any Christian Nation besides These Priviledges of Sanctuaries were extended not only to Churches and Church-yards but much further according to limits and bounds determined by Bishops Insomuch saith Giraldus Cambrensis that by the indemnity of such immunity far exceeding the indulgence allow'd by the Canons of the Church which grant security only to the body and members of offenders many were induced to commit great outrages and from such places of Refuge did greivously molest both their Countrey and even their Princes themselves Whence appears with what religion the Ordinances of King Lucius were received and practised by posterity XIII CHAP. 1.2 c. A famous Church and Monastery erected by King Lucius at Winchester with Possessions and Priviledges which continued till the raign of Diocletiaâ 6.7 Of what Institute the Monkâ in those days were 9. Severall decays and restitutions of that Monastery 1. THE Piety of King Lucius in the sixth year after his conversion did more gloriously shew it selfe in the foundation and plentifull endowment of a Church and Monastery at Winchester then call'd Ventae Belgarum Which Church saith Bishop Godwin was consecrated by Fugatius and Damianus on the twenty ninth of October in the year one hundred eighty nine 2. Moratius a very ancient Authour quoted by Thomas Radburn Harpsfeâld Bishop Vsher c. gives us a perfect description of this Church and Monastery And first as touching the dimensions and bounds of it he writes thus as he is quoted by Thomas Radburn Bishop of S. Davids The measure of the Church founded by King Lucius according to Moratius in his first Book and second Chapter was in length two hundred and nine paces in breadth fourscore paces and in heighth ninety two paces From one corner crosse the Church to the opposite corner were one hundred and thirty paces The situation of the Monastery on the East side of the Church towards the Temple of Concord was one hundred paces in length and in breadth towards the New Temple of Apollo âorty On the Northpart it was one hundred and sixty paces in length and ninety eight in breadth On the West side of the Church there were in length one hundred and ninety in breadth one hundred On the south coast there were in length four hundred and fifty paces and in breadth five hundred and eighty On this side was seated the Episcopall Palace as likewise the habitation of the Monks 3. In the next place the same Authour Moratius describes the large possessions wherewith this Church and Monastery were endowed by King Lucius saying The limits of their possessions were extended twelve miles round about the Citty of Winchester reaching so far on every side In which space there were on each quarter seated eight wealthy Villages Now if one Church possessed so large 2 Territory we may collect how richly all the Churches of Brittany were endowed even in those Primitive times 4. The forementiond Thomas
Rudborn in the greater Chronicle of the Church of Winchester further shews the speciall affection that King Lucius bore to that Church and the Immunities which he bestowd on it The glorious and most Christian King Lucius saith he perceiving how by the two holy men Fugatius and Duvianus his Kingdom did wonderfully increase in the Worship of God taught by true Faith and being therfore replenishd with great ioy he converted to a better use the possessions and territories formerly possess'd by the Temples of the Flamens transferring them to the Churches of the Faithfull and he not only added more and larger Mannors and lands but advanced them likewise with all sorts of Priviledges And particularly touching the Church of Winchester which in his affection he in a speciall manner preferd before others he raisd it from the very foundations And before he had perfected the whole work he built a little habitation an Oratory Dormitory and Refectory for the Monks design'd by him to dwell there Having finishd the entire building in the fifth year after his Conversion the foresayd Prelats and Monks Fugatius and Duvianus dedicated it to the honour of our holy Saviour on the fourth of the Calends of November in the year of Grace one hundred Sixty nine and filld it with Monks who devoutly served our Lord there constituting the Abbot of the place a certain Monk called Denâtus The same excellent Prince likewise resolved to conferr on the Bishop and Monks of that Church of Winchester all the possessions and farms which anciently belonged to the Flamens of the same Citty together with all their Priviledges and Immunities 5. What those Priviledges were the same Authour a little after thus declares saying The foresaid most Christian King Lucius bestow'd on the said Church newly founded by him the Suburbs of the Citty of Winchester together with the Priviledge of Dunwallo Molmutius Which Dunwallo as Moratius Gildas and Geffrey of Monmouth also testify was the sixteenth King of the Brittains And being extremely zealous in his Heathenish Superstition he enacted Lawes famous till the dayes of King William the Conquerour under the Title of Molmutian Lawes by which he ordained That the Citties and Temples of their Idoll-Gods as likewise the high wayes leading to them together with the Farms of their Tenants and husbandmen should enioy the immunity of Sanctuary Insomuch as if any Malefactour should seek refuge there he might safely depart though his adversary were present Now by means of such endowments and Priviledges the Church of Winchester enioyd its possessions in all tranquillity dayly singing the praises of God the space of one hundred and two years to wit from the first year of the most Christian King Lucius his Conversion to the second year of the Tyrant Diocletian Thus writeth this Authour though he faile somewhat in his Chronology Which defect is rectified by the ancient Authour of the Book of Antiquities of the Church of Winchester who numbers exactly one hundred years from King Lucius his Conversion to the first year of Diocletian during which time the said Monks quietly served God in their Monastery 6. If any one have the curiosity to enquire what the Rule and Institut of these ancient Monks were the foresaid Thomas Rudburn will satisfy him presently adding That S. Faganus and Duvianus filld that Church with Monks devoutly serving and praising God and profess'd according to the Rule delivered by S. Mark the Evangelist 7. Now the order and manner of the Rule prescribed by S. Mark is thus declared by Cassianus an ancient Writer of the Church In the beginning of the Christian Faith saith he a very few and those of approved sanctity were dignified with the Title of Monks Which men as they receiv'd their Rule of living from S. Mark the Euangelist first Bishop of Alexandria of blessed Memory they did not content themselves with retaining the order of living practis'd by the Primitive Christians concerning which wee read in the Acts of the Apostles That all the multitude of beleivers were of one soule Neither did any one esteem that which he possessed to be his own but they had all things common For those who were possessors of lands or houses sold them and brought the price laying it at the Apostles feet Which was divided to every one according to their need But besids this the ancient Monks aspired to other practises more sublime For retiring themselves into the most secret places of the suburbs there they lead a life so austere and with such rigorous abstinence that even those who were strangers to Christian Religion were astonish'd at it For with so wonderfull fervour they attended day and night to the reading of holy Scripture prayer and labouring with their hands that neither the appetite nor so much as thought of meat did interrupt their abstinence except every second or third day and then they received food not to satisfie their desire but meer necessity And neither did they this till after Sun-set so dividing their time as to make the Light accompany the exercise of their spirituall Meditations and darknes the care of their Bodies These and besides these many other more perfect and sublime were the practises of the Ancient Monks Thus Cassianus 8. Such were the Monks who first possess'd the Church of Winchester and in such holy exercises they continued till the Tempest of the persecution raised by the Tyrant Diocletian dissipated them After which in a short time they were restored and the Church consecrated by Constantius Bishop of Winchester in the year of Grace three hundred and nine taking its new name from S. Amphibalus who together with Saint Alban was crow'nd with Martyrdom at which time the Abbot was named Deodatus Hence it is that Gildas the most ancient of all our Historians mentions it under that Title where he relates how the sons of Mordred to avoyd the cruelty of Constantin fled thither But in vain For the Tyrant not regarding the Sanctity and Priviledge of the place took the sons of Mordred and murdred one of them before the Altar of the Church of S. Amphibalus at Winchester whither he had fled for Sanctuary 9. The same Church afterward suffred another Ecclipse when the barbarous Infidell-Saxons profan'd and layd wast all the sacred places of this Island But not long after the same Saxons having by Gods mercy embraced that Faith which they formerly persecuted repaired with advantage all the ruins they had made And particularly this Church and Monastery of Winchester called afterwards de Hida was restored with far greater splendour and magnificence then ever before And thus it with the rest continued for many Ages fortified with the Charters of Kings encreased by the Devotion of the people secured by the Bulls of Popes and the Curses of Prelats against all tyrannous usurpations till by the schism avarice lust and fury of King Henry the eighth more fatall to the Church then the savage cruelty of heathenish
this controversy is well determin'd by the learned Bishop Vsher though an Irishman who says Dempster is the first and onely Writer that ever dreamt that Melanius was a Scott XVI CHAP. 1. The Emperour Valerianus first favours afterward persecutes Christians 2. He is taken Captive by the King of Persia. 3. Many Tyrants and Vsurpers in the Empire 4. Gallienus Son to Valerianus slain 5.6 Claudius a Worthy Emperour succeeds His raign short but his posterity in the following age possesses the Empire VAlerian in the beginning of his raign showd not any disfavour to Christians but in his fifth year he raised a furious persecution which was the eighth against them in which the holy Pope Stephanus was crowned with Martyrdom to whom succeeded S. Sixtus the second of that Name who the same year tasted of same the Cup. And in his place sate S. Dionysius To the same Emperours cruelty the glorious Martyr S. Cyprian became a Sacrifice and at Rome S. Laurence though inferiour in degree yet excelling all other Martyrs in his magnanimously suffring with contempt most exquisite torments 2. But almight God speedily and heavily visited all this precious blood upon the Emperour Valerian who being taken prisoner in a battell against Saporeâ King of the Persians lived many years in a most miserable slavery being made that Kings footstoole when he mounted his horse and at last his body was excoriated and salted with salt to be an eternall monument of the instability of human glory Neither was it a small aggravation to his unhappines that his Son Gallienus left sole Emperour never attempted either by treaty or war to redeem him 3. Notwithstanding though Gallienus was by iust title Sole Emperour yet never was there in so few years so many Vsurpers of the Empire as during his raign for in severall Provinces of the Roman world no fewer then thirty Tyrants assumed the Title of Emperours Among which those who had the Government of Gaule as Posthumius Tetricus c. were always favoured and assisted by the Armies in Brittany which was a portion of that Prefecture This is testified by a world of ancient Medalls inscrib'd by their names and faces which have been diggd up in severall places in this Island 4. At last after more then five years luxuriously and sluggishly spent Gallienus was by the treachery of Claudius his next Successour slain together with his Brother and children 5. Within lesse then three years Claudius dyed an Emperour highly esteem'd by the Romans for his courage wisdome and morall vertues but yet he was a persecutour of Christians After his death his Brother Quintillus took the Name of Emperour but within seaventeen days was slain by his own soldiers either for his austerity or because they had heard that Aurelianus was chosen Emperour by the Eastern Armies who therfore in history is esteemed the immediate Successour of Claudius 6. Notwithstanding the family of Claudius which was Flavian was sufficiently recompenced for the misfortune of his Brother Quintillus in that a daughter of his other Brother Crispus called Claudia being maried to Eutropius an eminent person of the Dardanian Nation bore to him Constantius Chlorus who established the Empire in his family for severall generations XVII CHAP. 1. Aurelianus the Successour of Claudius overcomes Zenobia and leads her Captive 2. He marches against the Tyrant Tetricus 3.4 He his accompanied by Constantius who makes himself illustrious 5 6.7 The Emperour Aurelianus his just Sentence in a controversy among Christians 1. AMong all the late Vsurpers of the Empire there remained only two in the beginning of Aurelianus his raign Zenobia in the East Queen of Palmyrene and Tetricus in the West Against these two therfore the Emperour turn'd his Arms beginning first with Zenobia a Lady of most masculin courage whom at last notwithstanding he with much difficulty subdued and lead with him in triumph to Rome where she and her off spring lived in a private but splendid fortune 2. After this Aurelianus march'd against Tetricus who had severall years acted the Emperour in Gaule with whom likewise conspired the Brittish Army But not dating to oppose the Emperour in battell he retired into Catalonia whither being pursued he voluntarily surrendred himself to him and was permitted not only to live but to live in esteem with him being trusted with the government of a Province in Italy 3. In this expedition Aurelianus was accompanied by Constantius Chlorus who here layd the foundations of bringing the Empire into his own family For behaving himself with admirable courage and conduit in freeing the Citty call'd Augusta Vindelicorum or Ausburg from a streit seige with which the barbarous Germans had surrounded it and afterward defeating the Enemies forces in a battell near the said Citty he gained so great a share in the Emperours favour and opinion that he made choice of him to be trusted with a Army into Brittany a Province then unquiet and ill affected 4. In this voyage of Constantius were layd the grounds of strange revolutions not only in regard of his own family but of the whole Church of God For now it was that he maried the so famous Brittish Lady S. Helena of whose birth we have already spoken Now it was that the glorious Emperour Constantin the Great was born and educated by his holy Mother in at least a love if not a Profession of Christian Religion by whom in a few years the Catholick Church was not only freed from the most heavy persecution it ever had groand under but made to triumph over Hell it selfe and the Kingdom of Hell Pagan Idolatry But a more full account of these things deserving our most exact inquiry we will referre to the following Book 5. And we will conclude this with relating a memorable passage out of Eusebius touching a most just and impartiall iudgment given by the Emperour Aurelianus alhough a Heathen in a controversy among Christians by which he acknowleged the authority and dignity of the Bishop of Rome contradicted and despis'd by Modern Sectaries The busines in debate was this 6. Paulus Samosatenus having broached a most execrable Heresy by which he denyed the Divinity of the Son of God was in a Synod of Eastern Bishops reduced from his Errour But upon his relapse he was by them excommunicated and deposed from his Bishoprick of Antioch But the obstinate Arch. heretick refused to relinquish either his opinion or his See Hereupon the said Bishops gave an account both of their iudgment and his perversenes to Dionysius Bishop of Rome and other Bishops in the West Now this controversy coming to the Notice of secular Magistrates the Emperour himselfe was desired to pronounce sentence therin which he performed in a manner that might have become a good Christian Prince related thus by Eusebius 7. When Paulus saith he refused to depart out of the house belonging to that Church of Antioch the Emperour Aurelian being desired to
not sacrifise to your Gods Neither doe I fear your threatnings or torments being secure under the protection of my God 9. When he had said this the throng of Officers which stood about him at the Iudges command began cruelly to scourge him for refusing to sacrifice and during that torment lifting up his eyes to our Lord he with a chearfull countenance said O Lord Iesus Christ I beseech thee keep this mind and good resolution which thou hast given mee firm and stable My desire is O my God to offer my soule a whole burnt sacrifice to thy glory and with my blood to seale thy truth Now when the Officers hands were become weary with tormenting him the holy man was thrust into a deep dungeon where he continued the space of six months 10. But presently after all the elements gave testimony of the injury and injustice done to him For from the time of his apprehending to his death neither rain nor dew refresh'd the earth the winds were silent and the region thereabout was continually parch'd with excessive heat of the Sun in the night time likewise the âââfling heat was intolerable Neither feilds nor trees produced any fruit so that the world it self fought in the just mans quarrell against his impious enemies 11. That which this devout Authour writes of the excessive heat and drought which God sent on Brittany as a just judgment for their cruelty against this holy Martyr impiety against God is taken notice of by the Heathen Oratour in a Panegyrick which this very year he pronounced before the Emperour Maximian then preparing an Expedition against the Tyrant Carausius who had possess'd himself of Brittany but as became an impudent flatterer he ascrib'd the intolerable heat and want of raine to the favour of their false Gods to the Emperour saying During the space of that whole year almost in which a clear untempestuâs season was necessary for thy design of building ships hewing of timber and beams encouraging the minds of thy soldiers to labour there was scarce one foule rainy day The winter it self imitated the warm temper of the spring We thought now that we were not in a cold Northern Climat but as if there had been a translation both of heaven and earth we felt the heat of the Southern Sun c. Of this expedition of Maximian against Carausius we shall treat assoon as we shall have finish'd the glorious Martyrdom of S. Albanus XII CHAP. 1.2 S Albanus his devotion and Prayer against Idolatry 3 Yet he venerates the Holy Crosse. 4.5 S. Albanus restores a Sick man to health 6.7 Being condemn'd and lead to his death he converts his Executioner 8. By his prayer he obtains a fountain of water 9. Another Executioner having cut off the Martyrs head looses his eyes 1. THE Infidel Iudge expected that by a tedious and painfull prison the Holy Martyrs Constancy should be broken and spent but on the contrary having an opportunity in that solitude to unite himself to God by Prayer his courage and strength was much encreased The ordinary subject of his dayly Spirituall meditations and entertainment with God and the effect they had is by the devout Writer of his life comprehended in this Prayer c. 2. O Lord Iesus Christ doe not permit the Devills malice so much to prevaile as by his cunning machinations and this peoples relenting my suffring for thee may be hindred And being come out of prison to suffer addressing his speech to the unbeleiving people which flock'd to see him Know all of you for a truth said he that I am an irreconciliable enemy of your false Gods Can any one iudge them to be worthy of any honour which manifestly have no divinity in them being the work of mens hands You your selves can testify that they neither see heare nor understand any thing O detestable vanity to expect life from them which have no life themselves to offer up prayers to those who never could heare to expect safety or happines from those which are not sensible of the least good to themselves Therfore I confidently protest that whosoever exhibits any honour to such dead Idolls is utterly voyd of all reason For tell mee I pray you what can be more desperatly miserable then that man who suffers himselfe to be enslaved by puppets of his own fashioning We therfore to Idolls and a greater ãâã to those who adore them 3. Here the discreet Reader may observe with how vehement a sharpnes this holy man contends against Idolatry whilst himself at the same time with great fervour and devotion venerates the Crosse of our Lord. From whence will necessarily follow that those who in our times impute Idolatry to Catholicks who give due honour to Sacred things are meer strangers to S. Albanus his Religion In those ancient times the Pagans usually called Christians Crucicolas Worshippers of the Crosse and the Centuriators of Magdeburg though Protestants acknowledge that Tertullian in his Apology testifies how the Christians at that time had all Idolls and the ornaments about them in horrible detestation Whence proceeded their vehement and bitter invectives against them Yet the same Authour in the same book seems to declare that those Christians usually had the Image of the Crosse which they sett up either in the places of their publick meetings or in their privat houses For which reason the Heathens oftimes objected to them that they religiously adored the Crosse. Thus were Christians from the beginning treated by Pagans and in the very same manner are Catholicks at this day treated by Sectaries Whence evidently appears that Modern Sectaries are in their hatred to the Church and the Venerable Crosse of Christ the Successours of Pagans as Catholicks are of the Primitive Christians But we will proceed in the Acts of S. Albanus 4. When these words spoken by S. Albanus in detestation of Pagan Idolatry were heard by the Iudge and the rest who were present with unanimous consent they pronounced sentence of death against him and lead him to execution to a certain place call'd Holmhirst Which place is described by S. Beda to be a very agreeable plain cloath'd with all sorts of flowers and about five hundred paces broad a fit Theater for so glorious a Martyr The same Authour adds that S. Albanus being lead to his death came to the river which with a swift torrent ran between a wall on one side and a sandy shore on the other where the holy Martyr was to be beheaded where he saw great multitudes of all conditions ages and sexes which no doubt by divine instinct were assembled to honour his death and they so choaked the passage of the bridge that before night they could not all have passed over As for the Iudge he had no intention to shew any respect to the Martyr but staid behind in the Citty S. Albanus therfore inflamed with a devout desire of a speedy Martyrdom approached neer the river
fled to Fincomark King of Scotland who refused to yeild him up at the request of Traërnus on the contrary in his quarrell he rais'd an army fought and vanquish'd Traërnus in the Province of Westmerland which say they since Carausius his times belonged to Scotland All which story seems an invention on purpose to illustrate the name of Scotland and its pretended Kings of which no mention as yet can be found in any approved Authours 7. At this time Constantin made his abode in Gaule afterward called France where he was much distracted and disquietted and more by the factions of Schismaticks among Christians then any commotions of confining barbarous Nations Vpon which occasion he was compell'd to command a Generall Assembly or Synod of the Western Empire to meet at Arles for composing the seditions rais'd by the Donatists To which Synod since the Brittish Bishops were by name call'd it is requisite we should make some stay to declare the proceedings of it IX CHAP. 1.2 c. Schism of the Donatists and its occasion 3. c The Donatists after severall condemnations still appeale 1. THE Enemy of Truth and Peace having lost the advantage of opposing Christian Religion by the violence and rage of his instruments the Heathen persecuting Emperours did not for all that cease from his malice which was heightned by Envy against it but rather executed another way with more successe by suggesting matter of seditions and divisions among Christians themselves The first publick infamous Scene of which scandalls was Carthage in Africk And the occasion was this 2. Caecilianus Archdeacon to Mensurius Bishop of Carthage had reprehended a Spanish woman call'd Lucilla then living in that Citty because before receiving the holy Sacrament she had with veneration kiss'd the head of a certain person esteem'd by her a Martyr yet not acknowledged for such by the Bishop Lucilla being a woman of great power and wealth upon this reprehension conceived an implacable rage and fury against Cacilianus earnestly expecting all occasions of revenge 3. This was afforded her not long after in the year of Christ three hundred and six when upon the death of Mensurius Caecilianus was chosen Bishop of that Citty For he requiring a restitution of certain vessells of silver and gold belonging to his Church which in the late time of persecution had by his Predecessour been recommended to the fidelity of certain Elders of that Citty they to avoy'â the necessity of restoring them ioyn'd themselves to the faction of Botrus and Celesius who had ambitiously sought after the same Bishoprick and were rejected the resentment of which repulse incited them to question the Election of Caecilianus Lucilla earnestly ioynd herself to this faction of unjust discontented persons who publickly withdrew themselves from the Communion of their Bishop by which means there was rais'd in Africk a most horrible and irreconcileable Schism the flame wherof could not for many ages be extinguish'd 4. These factious persons to strengthen their party invited to Carthage a number of African Bishops who formerly in a publick Councill at Cirtha had been convicted Traditores that is such as for feare of persecution had deliver'd up to Heathen Magistrats the Holy Vessels and Books belonging to the Church among whom the principall was Secundus Bishop of Tâgisis and Primat of Numidia These Bishops seaventeen in number kept their Assemblies at Carthage separated from Caecilianus in opposition to whom they presumed sacrilegiously to ordain another counterfeit Bishop of Carthage calld Maiorinus one who had been Lector to Caecilianus when he was Archdeacon and was now a Domestick of Lucilla 5. Moreover to iustify their Schism these Bishops who were most manifest Traditors themselves alledged that Caecilianus his Ordination was illegall because he had received imposition of hands from Felix Bishop of Aptungis and others whom they falsly accused of their own crime They likewise wrongfully charged Caecilianus that he had forbidden necessary provision to be administred to certain Martyrs in prison during the last persecution All which calumnies they by letters spread through the whole countrey of Africa Caecilianus in the mean time being acknowledged lawfull Bishop by Marcellus Bishop of Rome and all other Bishops through the Catholick Church before whom he confidently offred himselfe to a legall tryall This relation is given by S. Optatus and Saint Augustin 6. Now though this Schism was cheifly forged by Botrus and Celesius together with the foremention'd Elders and Lucilla and encreased by Secundus and other Traditors Bishops yet it first took its name Title from Donatus Bishop of a place call'd Casae nigrae or Black Cottages in Numidia who first at the instigation of Lucilla withdrew himself from the communion of Caecilianus whilst he was Deacon But the Donatists being ashamed to take their appellation from one who had been condemn'd by Pope Melchiades chose rather to call themselves Donatists from another Donatus who succeeded Majorinus in the Schism and whom they esteem'd a person of great eminence both for learning and Sanctity 7. This unhappy Schism received such strength in a short space that within three years ioyning themselves with Traditors Bishops and drawing into their sacrilegious Communion all the Numidians they assembled a Councill of no fewer then two hundred and seaventy Bishops which continuing together seaventy five dayes and repeating all their former Constitutions made a Decree that all those who were guilty of the horrible crime of Tradition if they refused to be rebaptised should notwithstanding be admitted into Communion as if they were innocent 8. When Constantin had overcome Maxentius the Donatists obtain'd of Anulinus Governour of Africk to send his letters full of calumnious accusations against Caecilianus unto the Emperour who was then in Gaule and some of the same Schismaticall Bishops made a voyage to him earnestly requesting him to appoint Iudges of their cause The Emperour himself saith Optatus with great indignation answered theÌ You require a secular iudgment from mee who my self expect the iudgment of Christ. Yet with extreme importunity they at last wrested from him for their Iudges Maternus Bishop of Colonia Agrippina Rheticius Bishop of Austun Marius of Arles 9. But presently after this Constantin conâidering of what weight and necessity the authority of the Roman Bishop was in such a cause he commanded the Donatists Bishops together with Caecilianus and as many other of his Communion to attend these three Iudges at Rome to debate and conclude the cause before the holy Pope Melchiades in a Roman Synod To whom likewise the pious Emperour wrote a letter in which he tells the Pope that he thought fitt to send these contending Bishops before him to the end they might receive iudgment from him and the other Iudges as you know saith he the most holy law of God requires 10. A Synod therfore being assembled at Rome the result therof after a diligent examination of the parties and witnesses was a
living in Citties together with all trades should rest on the Venerable day of our Lord. But as for those Pagans who lived in the Countrey free license was given them to employ themselves in cultivating the grounds Because it often happens that no other day is more commodious for plowing or digging the Vines Care therfore ought to be taken that an opportunity of a common good granted by divine Providence should not be lost 7. Yea so admirable was Constantins piety that he thought fitt to prescribe a Form of Prayer to be recited on all Sundays both by Christians in Citties and Pagans in Villages and specially by Soldiers in these words Wee acknowledge thee the only God wee professe thee our Soveraign King Wee invoke thee our Helper By thee wee obtain Victories by thee wee have vanquished our Enemies Wee acknowledge that from thee wee have obtained present felicity and hope wee shall obtain future also Wee are all of us thy Suppliants Wee beseech to preserve many years safe and victorious Constantin our Emperour together with his pious children 8. Yea moreover as Sozomen relates in honour of our Saviours Crosse and Passion he ordained a vacancy of judgments and Trades likewise on Fridayes and that some time should be spent then in Prayers and supplications to God 9. Lastly he not only by his own magnificence enriched the Church but by a Law opened as it were the purses of all men to endow it For he gave a generall licence to all persons without exceptions to bequeath what proportion of their goods they thought fit to the most holy Congregation of the Catholick Church 10. Yet one action this time Constantin did by which he stained the purity of his Faith Being at Sardica he was inform'd from Rome that his Palace had been struck with lightning Which was an ominous sign to the Pagan Romans and according to their ancient Laws to be averted by many superstitious lustrations and purgations Wherupon in condescendence to their request he gave order to the Magistrats to consult the Sooth sayers what was portended therby onely he commanded them to abstain from domesticall Sacrifices 11. But this unlawfull condescendence of the Emperour wrought an effect to the prejudice of Christians which he did not expect For upon this occasion the Heathen Roman Magistrats at the instigation of the Aruspices or Soothsayers would compell the Christians to ioyn in the publick expiatory Sacrifices But they refusing to doe it chose rather to leave the Citty Which doubtlesse was the cause of the voluntary Exile of the Holy Pope Silvester 12. Hereupon Constantin being informed of this was forced to publish a Severe Law commanding That if any one should endeavour to compell any Ecclesiasticall persons or any other professing the most holy Law of the Catholick Sect to celebrate the Rites of Heathenish lustrations if he were a mean person he should be publickly beaten with clubs if otherwise he should have a greivous fine imposed on him XIII HAP 1.2 Constantin baptised at Rome and the occasion of it Errour of Eusebius 6.7 c. His Great acts of Piety after his Baptism 1. HItherto Constantin had deferd his Baptism according to the Custome of many in that Age who being taught that that Holy Sacrament is a certain purgation of all Sins and gives to the persons an immediate and undoubted right to heaven frequently delayed the receiving it till their declining age or when death was ready to seise on them But in this year many sad misfortunes proceeding from heynous sins enforced Constantin now to have recourse to that saving remedy 2. True it is that Eusebius and other Greek Authours mislead by him affirm that he was not baptised till near his death and then received that Sacrament from the Sacrilegious hands of Eusebius Bishop of Nicomediae a principall pillar of the Arian Heresy Thus wrote the other Eusebius Bishop of Caesarea of the same faction to please Constantius his Son seduced by them But the constant Tradition of the Western Church confirm'd by many proofs as the authentick Acts of Artemius c. doth positively inform us that this year being the three hundred twenty fourth after the Incarnation of our Saviour Constantin received Baptism at Rome by the hands of Pope Silvester upon this occasion 3. The younger Licinius his Sisters Son was falsely accused to him of a design to rebell against him wherupon Constantin commanded him to be slain Immediatly after this he putt to death his own eldest Son Crispus born to him by Minervina a young Prince already famous for many Victories and adorned with many vertues and principally with chastity The crime layd to his charge was an attempt to violate his Mother in Law Fausta Constantins wife In conclusion it being too late discovered that this accusation was falsely invented by Fausta because the young man would not yeild to her lust Constantin caused his wife to be stifled in a hot bath 4. After these calamities and crimes as we read in the Acts of Pope Silvester and find asserted by Pope Hadrian and the Fathers of the Second General Council of Nicaea c. Almighty God struck Constantin with a Leprosy who being anxious to find a remedy he was inform'd by the Soothsayers that the only way to restore him was by a bath of infants blood Which detestable Medecin being abhorr'd by Constantin God was pleas'd by a Vision in Sleep wherin the Apostles S. Peter and Paul appear'd to him to instruct him that the only certain Remedy would be to receive Baptism at the hands of the Holy Pope Silvester Which was accordingly with great solemnity perform'd 5. Hereof an evident and Visible proof to this day is the magnificent Chappell built by Constantin himself in the same place where he was baptised in which according to the description eight hundred years agoe taken by Anastasius Bibliothecarius out of a most ancient Manuscript there was a font Baptisterium built of Porphyry and covered within and without with three thousand pound weight of pure silver and over it hung a Phiale weighing fifty pounds of pure gold in which yearly two hundred pounds of Balsom did burn On the brink of the Font was placed a Lamb of pure gold which powred forth water and weighed thirty pounds At the right hand of the Lamb stood the Statue of our Saviour of pure Silver weighing one hundred and seaventy pounds And ân the left hand was placed S. Iohn Baptist of silver weighing one hundred pounds holding a scroll wherin was written Behold the Lamb of God Behold him whâ takes away the sins of the world c. 6. After his Baptism the Emperour according to the Churches Custom being for seaven days cloath'd in White consecrated every day with some signall act of Piety In the first he published as a Law that Christ is the true Lord who cleansed him from his Leprosy and whom he commanded to be adored through the whole
Empire On the Second he decreed severe punishments on those who by word or deed should dishonour him On the third he decreed like penalties against those who should persecute or molest any Christians Afterward he conferr'd on the Roman Churches Imperiall Priviledges On the fifth day he granted immunities to all other Churches On the Sixth and seaventh dayes he added many other Gifts to Ecclesiasticall persons And on the Octave as wee read in the Acts of S. Silvester Constantin appear'd in publick perfectly cleansed both from his sins and Leprosy And coming to the Confession of S. Peter he took the Diadem from his head and putting off his Imperiall robes he taking a spade in his hands opened the earth for a foundation of a New Church and in honour of the twelve Apostles he carried out on his shoulder twelve baskets full of Earth and then with great ioy receiving the Bishop into his Chariot be return'd to his Palace 3. After this the Pious Emperour extended his munificence to Gods Church all the Empire over For as Eusebius testifies he sent letters to all the Eastern Bishops encouraging them to build Churches for which he supplied them out of his publick Treasure Many of which Churches both at Rome aud elsewhere were consecrated to the honour of the Apostles and Martyrs as Laurentius Hippolitus c. Whose solemn Feasts he commanded to be observed even by the Pagans with honour ad Veneration 4. To these Churches devout Christians repaired with great zeale and as suppliants here demanded their intercession This was the practise not of the meaner sort only but persons of the highest rank For thus S. Chrysostom instructs his people of Antioch He who wears the Imperiall Purple saith he comes hither he embraces the Sepulchers of Martyrs and laying aside all haughtines and Pride he stands before them in the posture of a suppliant beseeching them to intercede unto God in his behalf XIV CHAP. 1.2 Constantin goes into the East and why 3.4 First Council of Nicéa against Arians 5.6 It s Decree about Easter 7.8 c. Errour of the Brittains about it whence derived 1. THIS so publick and zealous Profession of a New Religion rendred Constantin odious to the Roman Senate who could not with patience support the decay of their ancient Superstition Which was the cause that he grew weary of Rome and made a progresse into the Eastern Provinces where he intended to establish a new seat of the Empire which he afterward executed at Bizantium call'd from his own name Constantinople 2. Another cause there was obliging him to repaire into the East which was to compose the Seditions and tumults caused by the blasphemous Heresy of Arius Who denied the Divinity of the Son of God affirming that time was when he was not though he was the first of all Creatures In which Heresy not a few Bishops ioynd with him which occasion'd great disputes and divisions in the Church to the scandall of Christianity 3. Constantin therfore being much disquietted with these tumults endeavoured first by his own exhortations and letters written to Arius himself and to Alexander Bishop of Alexandriae who first reprehended Arius for his Heresy and upon his obstinacy excommunicated him c. to compose their differences But finding that meanes ineffectuall caused a Councill of the whole Church to be assembled at Nicaea in Bithinia consisting of three hundred and eighteen Bishops who decided that Controversy determining from Scripture and Tradition That the Son was Consubstantiall ãâã ãâã ãâã ãâã ãâã to the Father 4. The Acts and Decrees of which Councill not being our present busines and being at large declared by ancient and modern Ecclesiasticall Writers we will here omitt There also wee may read with what meeknes respectfulnes Charity the pious Emperour behavâd himself to the Bishops how he refused to be a Iudge of the criminations and mutuall accusations of one another How he fortified the determination of the Synod by his Imperiall authority commanding all to submitt unto it how he banish'd the Arch-heretick Arius c. 5. Onely one particular Decision must not be omitted because our ancient Brittish Church was particularly concern'd in it and that was the order made for the universall observation of Easter or Feast of the Resurrection in opposition to the Eastern Iewish custom of the Quartodecimani This Feast therfore was indispensably to be observed on the first Sunday or Lords day following the fourteenth day of the first moon after the Vernall Equinoxe accordingly as the late Synod of Arles and severall Popes had before ordained 6. Now because some skill in Astronomy was requisite to find out exactly the time of the Vernall Equinoxe and age of the Moon therfore the Councill thought fit to recommend this care to the Patriark of Alexandria because in Aegypt by reason of the evennesse of the region and purity of the aire this skill most flourished The said Patriark therfore as S. Leo saith was obliged every year to give notice to the Bishop of Rome of the day wheron Easter was to be observed to the end that by his letters information should be given to all other remoter Churches By this means a perfect knowledge of the Feast being communicated to all Provinces the order was that during Masse on the Epiphany or Twelfth day after the Nativity a Deacon with a clear loud voice enunciated to the Congregation the day of Easter following by which was regulated the beginning of Lent and all other Feasts called Moveable 7. Hence it is apparent that all Western Churches and particularly Brittany observed Easter conformably to the Determination of this holy Councill as Paschall Letters could safely and conveniently be sent into Brittany 8. The said custom of requiring notice of the time of Easter from the Church of Alexandria continued as long as that Church remained in Communion with the Roman But a breach being made between them upon occasion of the Eutychian Heresy prevayling in Egypt the following Popes would no longer admitt such Letters but undertook themselves the same care for which purpose they consulted the iudgment of other Bishops as S. Ambrose testifies touching himself that his advice was expected about that matter 9. An uniformity therfore was still observed through the Catholick Church in the Observation of Easter But terrible warrs and tumults hapning in Brittany not long after by which a free commerce with the Roman Church was interrupted especially after the Infidell Saxons had possess'd themselves of the Sea-coasts and driven the poore Brittains into the inward mountainous Provinces no wonder if they wanting information from Rome began to vary in that observation and Rite 10. It is therfore a great mistake of severall of the more learned among Protestant Writers who grounding their suspicion on a sharp Controversy not long after ensuing in Brittany about the Observation of Easter betwen the Northern and Southern Inhabitants doe affirm that the ancient Brittains
follow'd the Eastern Rite of the Quartodecimani from whence they inferr that the Gospell was not communicated to this Island from Rome but certain Eastern Apostolicall Missioners 11. But the contrary is most evident For First it is certain that they received the order about Easter from Pope Eleutherius Again as certain it is that Restitutus Bishop of London caried into Brittany the Decrees of the Councill of Arles Thirdly wee find expressly in the Letter written by Constantin to all Churches that among other Provinces which observed the order prescribed by the Councill of Nicâa after that of Arles Brittany was one 12. The Errour therfore which in succeeding times crept among the Baittains was not the Orientall Iewish way of observing Easter as in the Law of the Passeover exactly on the fourteenth day of the Moon as the Quatodecimani did whether that day were Sunday or not But only this that when it fell upon a Sunday they did not as all other Catholick Churches did delay the celebration of it till the Sunday following on purpose to declare their opposition to the Iewes but they kepd it on that day in which the Iews kepd it So that once in seaven years they varied from other Christian Churches The only cause of which Errour doubtlesse was the calamity of those times when all commerce between the Brittains and Rome was intercluded XV. CHAP. 1.2 c. S. Helenas iourney of Devotion to Ierusalem and Churches built by her 4.5 c. The Invention of the Holy Crosse. 1. PResently after the dissolution of this famous Councill Helena the Mother of Constantin being near fourscore years old had the courage and fervour to undertake a pilgrimage to Ierusalem there to visit the holy places sanctified by our Lords actions and suffrings and to adore his footsteps For Surely saith S. Hierom to adore the place where our Lords feet stood is a part of Faith So that it was not Superstition as the Lutheran Centuriators calumniously impute to her but an act of singular counsell and wisedome as Eusebius yea by divine admonition received in her sleep as Socrates saith that she was incited to this iourney 2. The place which she most ardently desired to visit and adorn was the Sepulcher of our Lord which the flagitious impiety of former Pagans had endeavoured to blott out of the memory of man kind foolishly thinking hereby to hide and make divine Truth undiscoverable saith Eusebius So that it cost incredible labour to remove that vast heap of earth with which it had been covered on the top of which had been raised a Temple to Venus solemnised with all manner of impurity 3. The place being cleansed there was by Constantins order erected upon it a most magnificent Temple the structure and ornaments wherof are particularly described by the same Historian And besides this the same devout Empresse began the building of two other sumptuous Churches the one at Bethlehem where our Lord was born and the other on Mount Olivet whence our Lord ascended into heaven Which after her death shortly succeeding were finish'd by her Son In this last place was yet extant the impression of our Lords feet which she honoured with due veneration Concerning which the Prophet Zacharias long before prophecied saying And in that day his feet shall stand upon the Mount Olivet over against Ierusalem to the East S. Hierom testifies that the same footsteps of our Lord imprinted on the ground were shewd in his time And though the Earth was continually taken away by the devotion of Christians yet those holy footsteps did immediatly receive their former state 4. Hereto we may not omitt to adioyn a stupendious Miracle related by Sulpitius Severus in these words That was a wonderfull thing saith he that place on which at his Ascension our Lords feet last stood could not be continued to the rest of the pavement about For whensoever marble was layd on it the earth refused to receive it casting the stones ofteÌtimes upward to the faces of those who applied them And moreover the footsteps of our Lord there seen are a lasting Monument that the dust there had been trod on by our Saviour S. Bede adds another Miracle that wheras the Temple built over the place consisted of three stories or concamerations the two uppermost wherof were vaulted with Arches that which was the lowest and most inward could by no art or labour be closed with a vault 5. But whilst these magnificent structures were preparing there yet wanted that which the devout Empresse most of all desired to find which was the Holy Crosse on which our Lord perfected the Redemption of mankind and by the apparition of which her Son had lately been drawn to Faith and Baptism A rumour there was that it was still extant hid in some of those holy places but where to find it was the difficulty Cammand therfore was given that all places there about should be digg'd but in vain At last saith Ruffinus the Religious Lady was by a celestiall admonition informed where it lay Wherupon causing all the rubbish to be removed she found deep under ground three Crosses in a confus'd order So that her ioy was much diminish'd by the uncertainty which of them was the true one There was found likewise with them the Title which had been written by Pilat in Greek Latin and Hebrew letters But yet that being separated did not give any signs wherby to discern which was our Lord Crosse. In this uncertainty the onely remedy was to begg by Prayer a Divine testimony It hapneâ that at the same time there was in the Citty a certain woman of quality who lay sick of a greivous disease ready to expire Macarius therfore who was then Bishop of Ierusalem seeing the Empresse and all about her solicitous to discover the ãâã Crosse commanded saying Let all three be brought and God will be pleased to shew us that which bore our Lord. Entring therfore together with the Empresse and many of the people into the sick womans house he kneeled on the ground and in this manner prayed O Lord who by thy onely begotten Son hast vouchsafed to bring salvation to mankind through his suffring on the Crosse and hast lately inspired into the heart of thy Hand-maid here present a desire to find the Crosse on which our salvation did hang Be pleased to shew unto us evidently which of these three Crosses was employed to glorify our Lord and which for the servile punishment of malefactours and let this be the mark that this woman who lies here half dead assoon as she touches the saving Crosse of thy Son may be recalled to life from the gates of death Having said this he applied first one of the Crosses which availed nothing then the second yet without any effect But assoon as he had applied the third Crosse unto her immediatly the woman opened her eyes rose up in perfect health and with
One William Basing likewise is sayd to have built a Church consecrated to S. Helena at London XVII CHAP. 1.2 Constantins zeale against Paganism and Heresy 3. c. He is seduced by his Sister to favour Arius c. but repents 5.6 He adorns his New Citty Constantinople 7.8 Miracles by the Holy Crosse. 9. Other acts of Constantins piety 1. AFter S. Helena's death Constantin returned into the East where he express'd his zeale against Pagan Idolatry For Eunapius a Pagan writer complains Through the whole world the most celebrated Temples were overthrown by Constantin He made severe Lawes against Heathenish Sacrifices mention'd in Theodosius his Code 2. Neither was he wanting to establish the Churches Peace and Vnity by publishing rigorous Edicts against Hereticks Novatians Valentinians Marcionists Paulians Montanists c. forbidding all Assemblies among them both publick and private and withall exhorting them to return to the Communion of the Catholick Church that so they might be rendred partakers of its Sanctity and so attain to Truth Thus writes Eusebius adding that hereupon many of them did acknowledge their errours and at last joyn'd themselfves to the Churches Communion 3. Notwithstanding being seduced by the Craft of Eusebius Bishop of Nicomedia the Pillar of the Arian faction he began a persecution against S. Athanasius then Bishop of Alexandria This Eusebius had cunningly insinuated himself into the affections of Constantiae the Emperours Sister by whom at her death he was recommended to Constantin in whose mind a scruple likewise was injected by certain speeches of hers threatning a severe punishment to him after death for his severity against so many innocents so she called the Arians Wherupon he commanded that Arius himself should return and be received at Alexandria For which purpose he wrote threatning letters to S. Athanasius that he should be deposed in case he refused him Notwithstanding being inform'd by Athanasius that Arius did not repent of his Heresy but was still a profess'd Enemy of the Councill of Nicaea ConstaÌtin desisted from urging his reception 4. Afterward the Meletians accused Saint Athanasius of many crimes but Constantin upon examination finding his innocence quickly absolved and dimiss'd him Yea moreover the pious Emperour turn'd his anger against him who was the cheif Architect of all machinations against S. Athanasius to witt Eusebius Bishop of Nicomedia as appears by his letters written to the people of that Citty and recited by Theodoret in which he complains how himself had been deluded by his forgeries and lyes And on that occasion he proceeds to pronounce Sentence against the whole faction of the Arians banishing Eusebius and severall other Bishops from their Sees 5. But the year following by occasion of the inauguration of his New Citty Constantinople among other Examples of his Clemency he restored them Nicephorus writes that the Citty was consecrated to our Lord and his immaculate Mother with offring the unbloody Sacrifice and prayers Adding that Constantins Statue was erected in a publick place upon a pillar of Porphyry having in his right hand a golden Apple on which was placed the Holy Crosse with this Inscription To thee O Christ our God I commend this Citty 6. Eusebius describing the Magnificence of Constantin in adorning this Citty with many Churches consecrated to the Holy Martyrs saith The Emperour intending to illustrate after an extraordinary manner the Citty called by his own name adorn'd it with many magnificent Churches partly in the Suburbs and partly in the Citty it self by which he both celebrated the Memories of the Holy Martyrs and consecrated the Citty it self to the God of Martyrs The principall of those Martyrs are recorded to have been S. Mocius S. Agathonicus S. Mennas and S. Acacius 7. Sozomen likewise an eye witnes especially celebrats a Church built in a place formerly dedicated to Vesta which was afterward named Michaelium from an apparition of that Holy Archangell In which many Miracles had been wrought by vertue of the Holy Crosse there erected of which vertue the Authour acknowledges that himself had been partaker Among which one speciall Miracle must not be omitted which he relates after this manner 8. I have been informed saith he that a Soldier of the Emperours Guards called Probianus being afflicted with greivous torments in his feet not only received ease in that place but was also honoured with a wonderfull divine vision For he having been formerly a Pagan and converted to Christianity though he were satisfied of the truth of all other instituts of our Religion yet he would never be perswaded that the Holy Crosse could be the cause of mankinds salvation Being thus affected there was offred to him a Divine Vision which set before his eyes the Image of the Crosse which usually was sett on the Altar of that Church and the same Vision declared to him manifestly that whatsoever thngs had been performed either by Angells or Holy men for the publick or privat proffit of men since the time that Christ was crucified were not rightly performed but by the vertue of the saving Crosse. 9. Besides these sacred Ornaments Constantin added much wealth to endow the holy Churches built by him He likewise caused a world of Copies of the Holy Scriptures to be curiously written in parchments richly adorned which he dispersed through severall Churches in the Citty He gave likewise great priviledges to Physicions Grammarians and Professours of other Arts by which means learning much flourish'd there In a word he endeavour'd to make it equall in all respects to Old Rome placing there a Senat with the same honours and authority into which many Christians were elected as Baronius declareth XVIII CHAP. 1.2 S. Athanasius persecuted by Arians 3.4.5 He is banish'd into the west for his safety 6.7 Arius conven'd before Constantin 8.9 c. His fearfull death 10. Pope Iulius 1. BVT the restlesse malice of the Arians against S. Athanasius the principall defender of the Faith declared by the Nicene Councill urged them to invent and forge new accusations against him of breaking a Chalice of murdering a man and using enchantments with his dead hand of committing adultery by violence c. With these crimes they charged him before the Emperour importuning him that he might be condemned and deposed 2. Hereupon a Synod of Bishops being assembled at Tyre Athanasius his cause was there examined and though in all particulars his innocence was evidently declared yeâ he was condemned by them Which manifest injustice astonish'd Constantin as appears by a Letter of his recorded by Saint Athanasius in his Apology 3. Notwithstanding these impious Bishps after they had consecrated at Ierusalem a magnificent Church built by Constantin repairing to Constantinople there renew'd their accusations and probably by the favour of the Emperours Son Constantius infected with their Heresy did so beseige Constantins eares that S. Athanasius could scarce gett accesse to prove his
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 aâd 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 ioyâtly 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
there is not express'd by the Writers of his life Yet our Martyrologe relates on the sixth of Iune that he rested in our Lord with great Sanctity about the year of Christ four hundred and three and the visions and wonders preceding his death are thus related by those who have written his life 8. An Angel of our Lord from heaven appear'd to him with a pleasant countenance saying O worthy soldier of God may the joy of our Lord always encrease in thee and his peace continually remain with thee Be ready prepar'd for e're long God will call thee out of this world and thou shalt meet thy heavenly King with a palm of Victory This celestiall Messenger of God stay'd with him a good space and fill'd his soule with a spirituall sweetnes known only to God A second time another Angell appear'd unto him and sayd I am Michael the Archangel sent to thee from our Lord by whose command I am to acquaint thee with what shall shortly befall Behold I declare unto thee the hour of thy departure for after ten dayes thou shalt ioyfully issue out of thy prison of flesh and escape out of the dungeon of this world With inestimable gladnes thou shalt meet thy heavenly King into whose presence we will beare thee and he will receive thee with glory enrolling thee among the Cittizens and Courtiers of his kingdom 9. It is said that his Mother and sisters were present and assisting at his death being invited thither by the fame of his miracles And after his departure it seems they caried his body back with them into Brittany But afterward when the Pagan Saxons demolish'd the Christian Sepulchers in our Island it was transported again into Flanders for thus we read in his life 10. The Holy man dyed the eighth day before the Ides of Iune and his Body was buried in the Isle of Plet or Plecit where it remained many years illustrious by many miracles But barbarous people afterwards invading the Countrey forced the Brittains to fly into forrain regions at which time the Brethren of the foresaid Monastery took up the sacred Body and carried it with them over the Sea which divides Brittany from Gaule And travelling with this sacred pledge at last they arrived at his own Monastery where they repos'd it Where because it was not entertained with due honour a certain Noble Marques call'd Arnulphus appointed by God to be the instrument of the safety of many men removed it to the Monastery of Blandinium in Gaunt together with the precious Relicks of the famous Confessour Bertulpus Which Translation was made on the third day before the Nones of December when Clotharius raigned in France On which day yearly to this time the sacred Body is caried in a solemne Procession And what miracles were wrought severall times during such Processions Cap-grave relates III. CHAP. 1. Constans quiets Gaule and comes into Brittany 2 3. A Synod at Sardica where Brittish Bishops come 4. Gests of the Synod 5.6 c. Of Appeales to Rome c. 12.13 c. S. Athanasius restor'd and again banish'd 15.16 Constans his death 1. IN the yeare three hundred forty two as Paulus Diaconus writes great commotions began in the Roman Empire For the Nation of the Franks setling themselves in Gaule used all hostility against the Romans But this trouble was quickly appeas'd by the Emperour Constans who coming out of Illyricum âought with and subdued them After which he pass'd over into Brittany which usually follow'd the motions of Gaule This appears from Iulius Firmicus who in a Book dedicated to the same Emperour recounts this journey performed during the tempestuous season of Winter telling him that the Brittains at the unlook'd for sight of him were affrighted into obedience 2. Four yearts after this upon occasion of great combustions especially in the Eastern Empire the two Emperours ioyn'd to call a Council intended to be Oecumenicall For the Eastern Bishops of the faction of Eusebius Bishop of Nicomedia Cheif-Pillar of the Arians had condemned S. Athanasius in two Synods at Tyre and Antioch On the contrary Iulius Bishop of Rome in a Synod of Italian Bishops received him into his Communion notwithstanding the intercession of the Orientals who sent to Rome their Decree of the condemnation of S. Athanasius Wherupon a Schism between the Eastern and Western Churches being likely to break forth to prevent it the Orthodox Emperour Constans earnestly solicited his brother Constantius ro joyn with him in calling a Generall Councill therby to preserve inviolate the heritage of their Fathers piety by which he had establish'd the Empire destroyed Tyrants and reduced to his obedience many barbarous Nations 3. Hereupon a Synod was assembled the year following at Sardica in Illyrium to which there came out of the Western Empire about three hundred Bishops and out of the East onely seaventy sixe Now among the Western Bishops some there were who came out of Brittany as S. Athanasius in whose cause especially the Synod met expressly affirms naming one of them to wit Restitutus Bishop of London who twenty years before had been at the Councill of Nicea to establish the Faith of the Consubstantiality of the Son of God In which regard to treat more particularly of this Synods affairs appertains to our present History for therby will appeare the conformity of the Brittish Churches in those dayes to the Faith and Discipline of the Catholick Church 4. For as much therfore as concerns the Acts of this Synod the principall was a confirmation of Faith establish'd in the Council of Nicéa Next the declaring the innocence of S. Athanasius Marcellus Asclepas and other Orthodox Bishops persecuted and chased from their Sees by the Arian faction together with the deposition and excommunication of their adversaries Then succeeded a condemnation of those Eastern Bishops which deserted the Synod and made a Schismaticall Assembly at Philippopolis neer Sardica where they likewise publish'd Decrees and Canons in contradiction to the lawfull Synod 5. Then touching matters of Disciplin establish'd in this holy Synod the most considerable was the confirming by an expresse Canon the lawfullnes of Appeales that is Petitions for Revisions of Episcopall causes From all other Churches both Eastern and Western to the See Apostolick of Rome The form of which Canon is as followeth 6. Osius Bishop said This must likewise necessarily be added That it may not be lawfull for Bishops to passe out of their own Province into another Province in which there are Bishops unlesse peradventure they be invited by their Brethren least they should seem to shut the dore of Charity But if it happen that in any Province a Bishop have a contention against his Brother Bishop one of the two may call out of another Province a Bishop to judge the cause But if any Bishop shall be judged and condemned in any cause yet thinks his cause to be good In this case to
at first receiv'd with some kindnes by the Emperour Constantius and at last permitted to return to his See at Alexandria 15. But his abode there was very short for the next year he was again expell'd by the practises of his implacable enemies the Arian Bishops whose power became in a manner boundles by the death of the Orthodox Emperour Constans Who by the conspiracy of Magnentius Chrestius and Marcellinus principall Officers of his was slain at Helena a town of France neer the Pyrenean mountains whither he fled having been informed that Magnentius had taken on him the Imperiall Purple There was a common report that Constans had receiv'd a Prediction that he should dye in his Grand-mothers bosom which was fuffill'd by his murder in a town call'd by her name 6. His death was deservedly much bewayld by S. Athanasius not so much for the Protection and favours shew'd to himself as for the greivous calamity which by his losse befell the Orthodox Faith in danger to be oppressed by the Arian Emperour Constantius who remain'd sole Governour of the Roman Empire though before he could quietly enjoy it two Tyrants were to be oppress'd The one was Vetrannio who had formerly govern'd Brittany and afterwards Illyricum where being Prefect he was proclaimed Emperour by his soldiers but within a few days was deposed by Constantius who not only spared his life but allow'd him in his old age a retreat full of abundance ad pleasure The other was Magnentius who took the Title of Emperour at Austun Augustodunum in France and held it three years till by the losse of a battell he was forced to kill himself IV. CHAP. 1. Constantius his Pride he persecutes the Faith A false Councill at Arles 2.3 Pope Liberius his constancy 4.5 His fall and rising Of Felix an Antipope 1. COnstantius after this Victory would be call'd Emperour of the whole world as if he had beeÌ exalted to a degree above human mortality he assumed the impious title of his eternity And which was yet worse all this Pride power he exteÌded to the oppression of the Catholick Faith establishing of the Arian Heresy For which purpose he used his utmost endeavour to pollute therewith the Western Churches also For commanding a Councill to be assembled at Arles in France he by violence extorted the suffrages of the Bishops to favour his Heresy and condemne S. Athanasius drawing into the same impiety also the Legats of Pope Liberius who newly had succeeded Iulius So that unlesse Liberius had expressly protested against their Sentence he would deservedly have incurred the same suspicion 2. On the contrary whilst Constantius remained in France Liberius more then once solicited him by Legats and Epistles in the behalf of S. Athanasius complaining that the suffrages of Bishops were mercinarily sold according to the Princes inclination He wrote likewise to S. Eusebius the famous Bishop of Vercelles exhorting him to courage in maintaining the Catholick Faith and opposing himself to the violence of adversaries 3. Whereupon Constantius perceiving that Pope Liberius his defending of S. Athanasius rendred unproffitable the Sentences of his Synods pack'd against him used all possible endeavours to win him by promises and favours to his party But these allurements proving uneffectuall he sent for him and Liberius being come to his presence used great liberty of speech to him as S. Athanasius relates protesting his readines to suffer all things rather then from being a Christian to become an Arian At which the Emperour being highly offended sent him into banishment to Beraea a Citty of Thrace Whereto he chearfully submitted and would not accept five hundred crowns which the Emperour sent for his maintenance Into whose place was substituted a certain Roman Preist called Felix one who though in iudgment a Catholick yet condescended to communicate with the Arians 4. Liberius continued in his exile little above two years but returned with as much infamy as he had submitted to it with glory For wanting constancy to support the tedious delay of his banishment he yeilded at last to the condemnation of S. Athanasius and subscrib'd likewise to a Confession of Faith fram'd in a Synod at Sirmium in which though there was nothing hereticall yet the word of Consubstantiality not being express'd in it his subscription was scândalous arguing an unlawfull compliance with the Arians 5. But being return'd to Rome he broke off all commerce with the Arians rejoyn'd himself to S. Athanasius his Communion and to demonstrate the Orthodoxnes of his Faith in an Epistle to him recorded by S. Athanasius himself he wrote thus Our Confession most beloved Athanasius is that the Word is the Son of God being according to his Nature begotten of God his Father not created he is God his Fathers collegue in his Empire and obtains an endles kingdome for infinite ages Amen V. CHAP. 1. Gratian Propretor of Brittany deprived 2.3 c. His Successour Martinus a just man Cruelty of Paul the Notary Martinus kills himself 1. WHilst Constantius in the west thus afflicted the Catholick Church and Faith the Propretor of Brittany was Gratian Father of Valentinian who was afterward Emperour He was rais'd from a vile original to that high degree for his courage and vertue He was call'd by a mock-name Funarius the Rope-man because in his younger age having been a seller of ropes he was of such strength that five soldiers could not with their ioynt forces wrest a rope out of his hands This Gratian having incurr'd Constantius his displeasure by favouring the faction of Magnentius was depriv'd of his Office and Estate 2. There succeeded him in the Government of Brittany Martinus a Propretor who governed this Island with great justice and kindnes to the Brittains But his Government and life lasted not long being interrupted upon this occasion 3. The Emperour Constantius being a Prince extremely suspicious employed severall Officers to search out all such as were guilty of any practises against him Among these there was one call'd Paul a Notary very acceptable to him for his malicious diligence and sagacity in exploring such matters who was therfore sent into Brittany to bring over in chains such soldiers as had intermedled in the conspiracy of Magnentius This employment the Notary executed with such horrible cruelty and injustice that the Pretor Martinus not able to continue a spectatour of it first by way of entreaty endeavoured to avert the miseries of a world of innocents and this being unsuccessfull he protested he would leave the Province Paul being extremly incens'd hereat out of a feare least if he should surcease his cruelty the Emperour would impute it to want of zeale in him he by his subtilty for which he had the Sirname of Catena or a Chain given him involv'd the Pretor himself also in a suspicion of the same guilt and treason And being very earnest to seise upon him
and putt him in fetters with the rest Martinus in his own defence sett upon Paul with his sword and wounded him yet with so remisse a blow that the wound did not prove mortall whereupon he turn'd his sword upon his own breast and thus dyed this most just and mercifull Pretor for endavouring to divert the calamities of a multitude of miserable innocent persons VI. CHAP. 1.2.3.4 Councill of Ariminum Wherin were Brittish Bishops poor but generous 5 6 c. The Councill at first constant and Orthodox 10. It is tyrannised over 1. THE year of our Lord three hundred fifty nine was blackned with a publick scandall the greatest that ever exposed the Church both to danger and infamy and that was the great Councill of Ariminum assembled by the authority of the Arian Emperour Constantius with design to abolish the Faith of the Consubstantiality of the Son of God Concerning which Councill Sulpitius Severus gives this relation 2. Constantius saith he commanded a Councill to be assembled at Ariminum a Citty of Italy and withall layd this injunction on the Prefect Taurus that when the Bishops were mett together he should not permitt them to depart till they had all consented in one Faith promising him the Consulship if he effected this Sending therfore his Officers through Illyricum Italy Africk Spain and the Gaules under which was comprehended Brittany as being governed by the same Prefect they summoned and drew together out of the Western Empire to Ariminum more then four hundred Bishops 3. To all these the Emperour commanded that allowance for provisions and lodging should be given But that seem'd an unseemly thing to our Bishops of Aquitain Gaule and Brittany and therfore refusing the publick allowance they chose rather to maintain themselves at their own costs Onely three Bishops which came out of Brittany being destitute of subsistence from their own Sees were content to make use of the Emperours liberality for they refused the contribution which the rest of the Bishops offred to them esteeming it more becoming their dignity and Sanctity to be a charge to the publick Treasure then to particular persons 4. This passage saith the Authour I my self heard related by our Bishop Gavidius and he told it by way of reprehension and diminution of them But I am quite of another opinion and esteem those British Bishops to deserve great commendation first for that they had devested themselves of all propriety and next that they chose rather to be obliged to the Emperours Exchequour then their Brethren for their maintenance In both which regards they left an example worthy to be praised and imitated 5. When the Bishops were assembled the Emperours letters were in the first place publickly read by which he took on him to prescribe Laws unto the Synod what they should doe and what they should forbeare For saith Saint Hilary he severely enjoyn'd them to determin nothing which might touch the Eastern Bishops but only themselves And in case they should transgresse this his order he declared a Nullility in their proceedings He commanded them withall that having finished their Decrees they should send them to Court by ten Bishops châsen by common consent In the Inscription of which Letter it is observable that he writes himself by the Name of Constantin not Constantius 6. But notwithstanding these threats the Holy Bishops courageously performed their Duty For as the same Holy Father relates they confirmed the Nicene Creed forbidding any addition or diminution thereof Protesting that they would never depart from the Faith which they had received from God the Father by the Prophets and our Lord Iesus Christ which the Holy Spirit taught in the Gospells and writings of the Apostles according as was delivered by Tradition of the Fathers succeeding the Apostles to the times wherin the Controversy was debated at Nicea against a Heresy which then arose To this Definition all the Catholick âishops in the Synod unanimously agreed 7. In which Definition it is observable that though it was grounded on the Holy Scriptures yet those Scriptures are interpreted by the successive Tradition of the Church Whereas on the contrary the faction of a few Arian Bishops separatedly framed a Decree which according to the almost vniform practise of Hereticks was pretended to agree with the simple words of Scripture interpreted by themselves For thus writes Saint Athanasius In a Creed made by them they professed the Son of God to be like to the Father who begott him whose generation according to the Scriptures no man knows but the Father only As for the word Substance it being simply sett down by the Fathers not understood by the people and occasioning great scandall in a much as it is not expressly contained in Scriptures they decreed that it should be quit abolished and that for the future no mention should be made of the Substance of God because the Holy Scriptures have never mention'd the Substance of the Father and the Son But we say that the Son is in all things like to the Father as the Holy Scriptures doe say and teach 8. The same Father adds that when these Arian Bishops of which Valens and Vrsacius were cheif saw that they could not impose upon the Western Bishops they then said We came to this Meeting not because we stand in need of a Faith For we have a faith sound and orthodox but that we might confound those who contradict the Truth and would introduce Novelties into the Church And thereupon they seperated themselves from the rest of the Council which with unanimous suffrages pronounced Valens Vrsacius Germinius Auxentius Caius and Demophilus to be Hereticks and excluded from the Communion of the Church 9. Which done the Council by a common Letter informed the Emperour of all these things In which Letter there is this memorable passage that whereas the Arian Bishops to induce the Catholicks to comply with them used this argument That Vnity and peace would be restored to the Church in case they would relinquish that one word Substance the Catholick Bishops there wrote It is not as Vrsacius and Valens affirm that peace will âollow by the Subversion of things which are just and true For how can those men behave themselves peaceably who quite take away peace On the contrary more contentions and disturbances will spring up both in other Citties and particularly at Rome And in conclusion they begg'd leave of the Emperour that the Council might be dissolved considering the poverty age and infirmity of many of the Bishops in it 10. Constantius perceiving how unsuccess'full his Design was of introducing his Arian Misbeleif into the Western Churches broke forth into open tyranny some of the Catholick Bishops he caused to be shut up in prison others he afflicted with famin and all manner of opprobrious usage not suffring any to depart till he had compell'd them to subscribe to a Form of Belief wherin though nothing Hereticall was
used to speak in it remaining mute only being able to signify that the Body of the holy Martyr Babylas hindred his speech Iulian caused the Sacred body to be removed from thence into the Citty which the Christians perform'd with great solemnity singing Psalms all the way specially those wherin Idolatry is derided to the infinit indignation of the Emperour who thereupon caused many of them to be tortured but by the intercession of the Holy Martyr their torments were miraculously converted into pleasure The same Story is confirm'd likewise by S. Chrysostom 7. But a war against the Persians interrupted his rage against Christians who at his first setting forth threatned that when that Expedition was finish'd he would destroy all who profess'd the name of Christi A threatning very acceptable to the Pagans but greivous to the afflicted Christians Whilst he was busy in the prosecution of this war Libanius a Heathen Sophister in derision of Christ ask'd a certain Christian What the Carpenters Son was then doing Who answerd He is preparing a Coffin for Iulian. And the event made these words propheticall for the wicked Emperour receiv'd from an unknown hand a wound mortall to him self but healthfull to all the world beside 8. In his place the Army chose Iovian Emperour though he refus'd that honour professing that being a Christian he neither would nor could govern an Army poysond with heathenish Idolatry Whereupon all the soldiers cryed out that they also were Christians those who were ancient among them having been train'd up in the piety of Constantin and the younger imbued with the precepts of Constantius So that the two years raign of Iulian could not extirpate the good seeds sown in their hearts 9. Iovian thus chosen restored the Christian Faith reducing the Church to its former splendour He also publish'd a Law by which in all Cittie 's a certain proportion of Wheat was contributed to Sacred Virgins by vow consecrated to God And another which inflicted death on any who should ravish or but attempt their Chastity He likewise ordain'd that all Catholick Bishops who had been formerly banish'd should return to their Sees There is extant an Epistle of S. Athanasius in answer to one from the Emperour who had desir'd to be inform'd by him who among the divided Sects of Christians retain'd the Orthodox Faith Which Epistle challenges a mention in this History because among the severall Nations constantly persevering in the Faith of our Saviours Divinity establish'd in the Councill of Nicéa he expressly names Brittany Whence appears that hitherto the Brittish Churches were pure in their Faith however some particular persons there might have been infected 10. This pious Emperour lived but one year to whom succeeded Valentinian a Prince equally Orthodox But who unhappily made partner in his Empire his Brother Valens infected with the Arian Heresy and impiously zealous in the promoting of it XI CHAP. 1.2.3 Picts Scotts and Attacotti infest the Brittains Who these last were 4.5 c. Theodosius Governour of Brittany His Victories there 8. Brittany divided into five Provinces 9. Theodosius recall'd 1. IN Brittany during Iulians raign the Prefect was Alipius the Successour of Gumoharius Where quietnes continuing the Picts and Scotts securely multiplied both in numbers and strength Of which presently after they showd terrible proofs For as Marcellinus relates in the first year of Valentinians raign the barbarous Nations on all sides of the Roman Empire as if universally excited by a trumpet broke their limits made furious incursions into the Roman Provinces The Alamanni wasted Gaule and Rhetia The Sarmatians and Quadi made irruptions into Pannonia and the Picts Saxons Scotts and Attacotti vexed the Brittains with incessant calamities 2. By which appears that the Enemies of Brittany were multiplied For to the Picts Scotts here is an addition of the Saxons and the Attacotti never mention'd before in Story with relation to Brittany As for the Saxons a GermaÌ Nation who now first made theÌselves known by their cruelty to the Brittains within a few years they will be too well known not by their piracies on the Seacoasts as at this time but by an invasion of the whole Island so successfull to them that they gott almost an entire possession of it leaving only a barren mountainous corner to the fearfull Brittains 3. But who were the Attacotti S. Hierom will tell us What shall I say of the immanity of other Nations I my selfe in my youth saw in Gaule the Attacotti a Brittish Nation who nourish'd themselves with human flesh These men in the forrests meeting with heards of beeves sheep and swine neglected them and cutt off the hanches of the Pastours breasts of the woemen and fed upon them accounting these to be their principall delicacies It seems therefore that these Attacotti were a Savage people in the Northern mountains of Scottland living without all Law or Government who likewise had promiscuous wives ad common children This rude multitude were invited by the Picts Scotts ioyn with them in the invasion of the Civill Brittains 4. Vpon this occasion the Emperour Valentinian leaving his Brother Valens to govern the East made an expedition into Gaule where he compos'd the troubles rais'd by the Alamanni This being done as he was in a hasty march from the Province of the Ambiani or Amiens toward Triers he was stopp'd by an astonishing message out of Brittany which informed him how by a conspiracy of severall barbarous Nations the Brittains were reduc'd to the utmost extremity How Nectaridius Admirall Comes of the Sea coasts had been slain by the Enemies and Bulchobaudes the General circumvented by their ambushes Vpon which horrible reports the Emperour dispatch'd into Brittany Severus one of his cheif Officers to remedy those disorders But shortly after recalling him he sent Iovinus thither making a suddain provision of ammunition and store preparing strong armies to assist him according to the instant urgent necessities In conclusion fresher and more horrible rumours encreasing he made choice of Theodosius to goe General thither a man famous for many martiall exploits happily atchiev'd who being attended with courageous Legions and cohorts made up of lusty youth prosecuted the expedition with a noble confidence 5. At the same time the Franks and Saxons had infested the coasts both of Gaule and Brittany and into this latter they had made an impression as far as London where they drove all the countrey about To remedy which injuries the vigilant Generall Theodosius took shipping at Boloyn in Gaule and passing the Sea landed at Rutupiae Richborough in Kent neer Sandwich Which is a secure Station for ships Whither as Soon as his Cohorts call'd Herculij Iovij Victores Fidentes c. aborded he marched from thence streight to London an ancient town afterward call'd Augusta and dividing his Army into severall squadrons he set on the stragling Enemies loaden with
esteemd him as a Prophet Then began he with great diligence to root up their ill planted superstitions to disperse their long gathered wicked customes and to demolish their impious Idolatries Having thus purged their minds from errours he instructed them in all duties belonging to good Christians and by his works and example shewd them a pattern of all vertues and piety all which he confirm'd by frequent miracles 6. He chose for his place of Episcopall residence an habitation afterward call'd Wite-hern seated neer the Sea by which it is almost encompassed to which there was onely one passage toward the North. This place is seated saith Camden in the Province of the Novantes now call'd Galloway By the Latin Writers it is nam'd Candida casa from the colour of it and by the Saxons Wite-hern or white house Here it was that in the dayes of the younger Theodosius Ninianus erected his Episcopall See And here it is that Ptolomy places the Promontory call'd by him Leucopibia which seems to have been an erroneous transcribing of ãâã ãâã ãâã ãâã ãâã or white houses 7. The summ of what hath been written is thus delivered by S. Beda The Southern Picts saith he forsaking the Errour of their Idolatry receiv'd the true Faith by the preaching ãâã most holy man and most reverend Bishop Ninias Ninianus who was by Nation a Brittain and had been regularly instructed in the Mysteries of the true Faith at Rome 8. Many years he spent in his Apostolicall Office for his death ensued not till thirty eight years after his first entrance He consecrated Bishops ordained Preists and divided the the whole countrey into certain Parishes as the Authour of his Life declares There remains more to be written of him which we will reserve till the time of his death And whereas his See was establish'd in the Province of Galloway which may seem to imply that he was a Scott we shall in due place demonstrate that in those dayes that Province was belonging to the Iurisdiction of the Brittains not Scotts XXII CHAP. 1. c. S. Regulus comes into the Pictish kingdom out of Greece with the Relicks of S. Andrew c. 6. c. Of the Culdei or Coli-Dei 1. THE Labours of S. Ninianus were no doubt much lightned by the arrivall thither of another Saint to wit S. Regulus who the year following by divine Inspiration came out of Achaia into the same countrey bringing with him the precious Relicks of the Apostle S. Andrew Whose story is thus sett down by Hector Boctius out of ancient Monuments 2. The holy man Regulus saith he as one night he watched at the Sacred monument of S. Andrew was admonished from heaven to take the bone of the holy Apostles arme three fingers and as many ioints of one of his feet and laying them up decently in a vessell to carry them to the Island Albion or Brittany seated in the utmost confines of the world because that in future times there would live a people which should give great veneration to the Apostle S. Andrew and by his intercession receive great graces and benefitts both earthly and heavenly through the Divine goodnes 3. In complyance with which admonition the holy man undertook that tedious iourney and was ioyfully received there for as it follows in the Narration The report of his arrivall with that sacred Treasure being spread through the Regions of the Picts inflamed the minds of many to see and venerate the holy Relicks of the glorious Apostle The people therfore flowd together from all quarters bringing gifts and Offrings to the holy Apostle There came likewise Hirgustus others call him Hungus their King being invited by the same of these things The Holy man Regulus receiv'd him with a Soline Procession in which Preists and Monks sung Hymns and praises to God The King falling prostrate on the ground with great veneration kiss'd the Sacred Relicks And when all Holy Rites were performed after the Christian manner of which the King was very observant he freely bestowd his Royall Palace to the honour of S. Andrew on Regulus and the Preists who were there to perform Divine service and not farr from them built another Church dedicated to the same Apostle 4. This is the place where in following ages the Scottish Arch-Bishops and Primats establish'd their Archiepiscopall See Which place saith Camden the Ancients call'd Regimont or Regulus his Mount where Vngus King of the Picts erected the principall Church of his Kingdom to this day call'd S. Andrews 5. Some modern Writers perhaps out of an aversion to Sacred Relicks doe professe a doubt of this Narration Yet it is certain that Pope Boniface the Eighth in an Epistle of his to King Edward the first writes in this manner Your Royall Highnes may please to understand that the Kingdom of Scotland was converted to the Vnity of the Catholick Faith by the Venerable Relicks of S. Andrew the Apostle such was the great goodnes of Almighty God 6. The forecited Hector Boetius describing the ornaments with which the pious King Hirgustus enrich'd his New built Church saith he adorned it with munificent gifts Patens Copes Chalices Basons Lavers c. framed of silver and gold and likewise with other precious furniture proper for Sacreduses placing in the same Preists to perform Divine service there 7. These Preists dedicated to Gods worship are the same which the Picts call'd Culdei or Colidei that is worshippers of God Some of these came with S. Regulus into Brittany For he living in Achaia was a Father and Teacher of many who were addicted to true piety And to those others from among the Picts and Brittains ioynd themselves leading a solitary life with such a fame of their Sanctity saith Buchanan that being dead their Cells were converted into Churches And from hence was derived the succeeding custom among the Scotts to call Temples Cells This sort of Monks was anciently call'd Culdeâ and their Name and Institut remain'd till a later kind of Monks expell'd them But this last clause he writes with the spirit of a factious Presbyterian For not a later sort of Monks but such Apostats as himself enemies to the Divine Sacrifice celebrated by these contemners of Gods Saints were those who out of Scottland expell'd the Culdees or Religious servants of God 8. Notwithstanding if we speak of the prime originall of these Culdei we have already shewd that they began long before when by reason of the furious persecution rais'd by Diocletian a world of Christians retir'd themselves into desarts there with safety and vacancy to attend to God by Prayer and Religious austerities who therfore were call'd Colidei and corruptly Culdei 9. This digression we make upon occasion of the Gests of S. Regulus whom the English Martyrologe celebrates among the Saints on the twenty eighth of August where notwithstanding there is a mistake in placing his death in the year of Christ three
was directed an Apostolick Teacher into Ireland where he wrought the like effect with greater fruit And by him S. Germanus and S. Lupus two holy and learned Bishops of Gaule were employ'd to cure Brittany of the pestilent infection of Pelagianism spread there by the impious diligence of Agricola in which execrable employment he was assisted by the oft times excommunicated Heretick Celestius prime Disciple of Pelagius if the testimony of one single modern Authour Claudius Menardus may be taken 3. Now the circumstances touching the execution of this three-fold Mission we intend consequently to declare And though the Ecclesiasticall affairs of Ireland be not comprehended directly within our present Design yet since the great Apostle of that Countrey as hath been shew'd was a Brittain both beginning and ending his dayes in Brittany it will either be no excursion or one very excusable if not commendable to insert here some of his principall Gests 4. He did not begin the execution of his Apostolicall Office till after the time that S. Germanus and Lupus came into Brittany to expugne the Pelagian Heresy For by them he was encouraged therto Till which time he convers'd here in Brittany by his holy example inviting his countrey-men to the imitation of his vertues and piety 5. The ancient Authour of his life extant in Capgrave relates many admirable deeds perform'd by him before he had addicted himself to the discipline and instruction of S. Germanus One of which we will recite in this place and probably hapning about this time by which will be discover'd how wonderfully he was call'd to the Apostleship of Ireland 6. On a certain day S. Patrick in his sleep saw a man coming to him as out of Ireland having many letters in his hand one of which he gave to the holy man who read it Now this was the beginning of the Letter This is the voyce of the Inhabitants of Ireland Assoon as he had read those words the same instaÌt he heard the voyces of a world of infants crying to him out of their Mothers wombs in many Provinces of Ireland and saying We beseech thee Holy Father to come and converse among us Having heard this S. Patrick immediatly felt great compunction in his heart and could read no more of the Letter And assoon as he awak'd he gave thanks to God for this heavenly Vision being assured that our Lord had call'd him to be an instrument of the salvation of those who had cryed unto him 7. Hereto Iocelinus another Writer of his life adds That S Patrick hereupon ask'd counsell of our Lord the Angell of the great councell touching this affaire and by the mean of the Angell Victor receiv'd this Divine Oracle That forsaking his parents and countrey he should passe over into Gaule there to be more perfectly instructed in the Doctrin of Christian Faith and Ecclesiasticall Discipline III. CHAP. 1.2.3 c. Of S. Palladius Apostle of the Scotts in Brittany 8.9 His Disciples Servanus and Tervanus 10. c. Of S. Palladius his death 1. OF the foresaid three Missions the first that was put in execution was that of S. Palladius into Brittany This S. Palladius was a Deacon of the Roman Church a man no doubt of great prudence learning and sanctity since he alone was made choice of though as yet in an inferiour Ecclesiasticall degree to free the whole Island of Brittany from Heresy and Infidelity Twice was he sent as Legat of Pope Celestinus into our countrey Concerning the first Legation thus writes Baronius In the four hundred twenty ninth year of our Lord saith he during the Consulship of Florentius and Dionysius Pope Celestin by a Legation of the Deacon Palladius deliver'd Brittany infected with the Pelagian Heresy 2. Being come into Brittany assoon as he had inform'd himself of the state of the Island how the Civiller part formerly under the Roman Iurisdiction was defiled by Heresy and the Northern Regions now possess'd by the Scotts wholly buried in the mists of Paganism He gave notice hereof to Pope Celestinus who recall'd him to Rome to advise with him about a remedy against both these mischeifs 3. Vpon serious consultation therfore it was thought fit to divide these two employments and to commit them to severall persons Hereupon in opposition to the âelagian Heresy by which the Roman Island as S. Prosper calls it that is the Provinces heretofore subject to the Empire were miserably infected two Holy Bishops of Gaule S. Germanus and S. Lupus were directed into Brittany whose labours with the happy successe of them shall be presently declared Again out of an Apostolick solicitude to rescue the barbarous Northern Regions from Paganism the same Palladius after he was exalted to an Episcopall Degree was by Pope Celestinus as his Legat again sent to be the Apostle and converter of the Scottish Nation 4. This double Mission is thus recorded by S. Prosper a Holy and learned Father living at the same time Pope Celestinus saith he of venerable memory upon whom our Lord had confer'd many gifts of his Grace for the defence of the Catholick Church knowing that to the Pelagians already condemn'd no new examination was to be allow'd but only the remedy of Pennance commanded that Celestius who impudently demanded a new audience as if his Heresy had not been discuss'd should be excluded out of the confines of Italy For his resolution and judgment was that the Statuts of his Predecessours and former Synodall Decrees ought to be inviolably observed by himself and that he should not admit to a new retractation those doctrins which already had deserv'd and suffred condemnation 5. Neither did he extend a lesse zealous care towards Brittany which he likewise freed from the same contagious discease of Heresy for by his order and the labours of S. Germanus and S. Lupus he excluded from that secret retirement divided by the Ocean from the rest of the world certain Enemies of Divine Grace which had seised upon that Island which by producing the Arch-hereticks Pelagius and Celestius had given an originall to their Heresy Moreover the same Holy Pope ordain'd Palladius a Bishop to the Scottish Pagan Nation and by these means whilst he studiously endeavour'd to preserve the Roman Island Catholick he made the barbarous part of the Island Christian. 6. Now here the Ancient and Later Scotts that is the Irish and the people now only call'd Scotts doe earnestly contend which should appropriat to themselves S. Palladius for their Apostle with exclusion of the other But the controversy may be compounded by allowing each of them a share in him For no doubt his Legation extended to the Scottish Nation in generall both in Brittany and beyond the Sea And during the short time that he lived he attempted the conversion of Ireland but in vain So that he was effectually the Apostle only of the Brittish Scotts 7. Hereof we have a proof in the life
of S. Patrick written by the ancient Authour Probus Palladius saith he being ordain'd Bishop by Pope Celestinus was directed to the conversion of this Northern Island of Ireland But Almighty God did not give Successe to his preaching Neither can any man receive any thing on earth unles it be given him from heaven For the savage and brutish inhabitants of this countrey would by no means receive his doctrin Therfore he would not spend much time in a land not his own but returned to him that sent him And having pass'd the sea he arriv'd at the confines of the Picts where he remain'd till his death 8. Moreover that the principall care of S. Palladius was exercis'd toward the Brittish Scotts appears in this that his two Disciples Servanus and Tervanus are reckon'd among the learned Teachers of Brittany Of which the former was sent to instruct the inhabitants of the Orcades and the other to the Picts Concerning Servanus the Centuriators of Magdeburg write in this manner When Palladius was sent into Scotland Servanus adjoyn'd himself to him and together with him promoted the Gospell and propagated the Doctrin of it He was afterward sent by the same Palladius after experience had of his learning and Sanctity to be an Apostle of the Isles of Orkney and to teach the inhabitants there true Religious Christian worship This he perform'd with great diligence and zeale and thereby obtain'd the Title of the First Apostle of those Islands Dempster indeed a Scottish Writer attributâ that Title to another call'd Serfus who sayes he preach'd there before S. Servanus and was Bishop of those Isles chosen from among the Culdees or Colidei But most probable it is that Serâus and Servanus were one and the same person 9. And touching Tervanus likewise the other Disciple of S. Palladius another Scottish Historiographer thus writes Palladius having promoted Servanus to the degree of Bishop sent him to the Orcades to imbue that rude and barbarous Nation with the Faith of Christ. He likewise created Tervanus Arch-Bishop of the Picts In which places these two holy men perform'd the Office of their Mission so diligently by advancing piety and religion among them as likewise by rooting out the poyson of the Pelagian heresy out of the minds of many that the one worthily deserv'd to be call'd the Apostle of the Orcades and the other of the Picts The foremention'd Centuriators adde That Tervanus was sent to the Picts to water our Lords vineyard planted among them by S. Ninianus So that he seems to have been Ninianus his Successour And indeed this agrees exactly to the account formerly given touching the Gests and death of S. Ninianus Bishop of Wite-hern or Candida casa for in the year following this that Blessed Saint dyed 10. Little more is found recorded in ancient Ecclesiasticall Monuments touching the Gests of S. Palladius And no wonder his life not continuing much more then a year after he was made Bishop as S. Beda declares who saith that he dyed in the eighth year of the younger Theodosius Which eighth year is to be reckoned from the death of his Vncle the Emperour Honorius and not of his Father Arcadius For at that time Theodosius was but eight years old and under the tuition of Isdegerdes King of Persia. This if Cardinall Baronius had considered he would not have thought fit to correct S. Beda's Chronology 11. Certain modern Writers by mistake conceiving this Palladius to have been an Asiatick doe impute to him the implanting of the Eastern rites in the celebration of Easter among the Brittains And Trithemius likewise erroneously confounds him with Palladius familiar freind of Iohn of Ierusalem who was Bishop of Helenopolis infected with the Errours of Origen and a great defender of Pelagius Whereas this Palladius was a Roman Deacon who in the time of Pope Zosimus wrote the life of S. Iohn Chrysostom and was a zealous opposer of Pelagius and Celestius against whom he composed a Book His memory is celebrated in our English Martyrologe on the twenty seaventh of Ianuary IV. CHAP. 1.2 c. The Mission oâ S. Germanus and S. Lupus into Brittany 4. c. Gests of S. Germanus before his Mission 8. c. And of S. Lupus 10. c. Their voyage into Brittany and Miracles 1. PResently after Saint Palladius his first voyage into Brittany upon his information sent to Pope Celestinus were deputed the two holy Bishops S. Germanus and S. Lupus to defend the Catholick Faith against the Enemies of Grace who had perverted many in this Island The occasion of whose journey hither is thus described by S. Beda The Brittains saith he being neither willing to receive the perverse Doctrins of those who blasphem'd the Grace of Christ nor also being able by disputes to refute their subtilties who endeavoured to introduce that impious perswasion agreed at last upon a discreet and happy advice which was to demand assistance in this spirituall warr from the Gallican Bishops Whereupon a Great Synod was assembled not in Brittany as Camden and Spelman suppose but in Gaule as appears by the relation of Constantius the Ancient Authour of S. Germanus his life In which Synod a serious consultation was had who should be sent thither to defend the Catholick Faith And at last by a generall and unanimous consent S. Germanus Bishop of Auxeâre Altisiodorensis and S. Lupus Bishop of Troyes Tricassinae civitatis were made choice of to goe into Brittany to confirm the Faith of Celestiall Grace 2. Now though in this Narration of S. Beda no mention be made of Pope Celestins interposing in the busines yet S. Prosper in the passage cited in the foregoing Chapter shews that the whole busines was managed by his orders and more expressly in his Chronicon he saith Pope Celestin sent Germanus Bishop of Auxerre in his place and with his authority Vice suâ to drive the Pelagian Hereticks out of Brittany and to establish the inhabitants of that Island in the Catholick Faith 3. Before we attend these two Holy Bishops in their journey to Brittany the relation and obligations we have to them require a particular information concerning their persons qualities former education Besides this we shall be able to judge of the Religion and state of the Brittish Churches in those times by observing their actions and behaviour who are now become the Teachers and Reformers of our Countrey So that any indifferent Reader will be able to perceive whether that Religion which S. Augustin the Monk taught the Saxons about a hundred and seaventy years after was changed from that which these holy Bishops profess'd as some Modern Protestants pretend it was 4. First then touching S. Germanus he was born at Auxerre in Gaule descended from illustrious parents From his infancy he was brought up in literature wherin by reason of his naturall capacity he so advanced himself that he became a great ornament to his countrey
quelled their fury Then he admonished his Collegue and encourag'd all the rest So with one breath and clamour prayers were powr'd forth to our Lord. Immediatly the Divine vertue shewd it self present the infernall Enemies were dissipated a calm tranquillity ensued the winds are turn'd and become favourable to their voyage the waves serviceably drive on the ship so that in a short time having dispatch'd a vast space they safely arriv'd in a quiet and secure haven 11. This Oyle made use of by S. Germanus was not that Sacramentall oyle consecrated for the spirituall comfort of the Sick but ordinary Oyle which we frequently read to have been used by holy men upon the like occasions and by their benediction of it to have produc'd the like effects in severall exigences Of the former fort of Sacramentall Oyle S. Iames in his Epistle speaks and of this latter S. Mark in the sixth Chapter of his Gospell saith Baronius Severall examples of the like may be read in Sozomen as where S. Anthony by annointing a lame man with oyle cur'd him and another holy Monk call'd Benjamin by the like means cured severall diseases And Ruffinus testifies that in his presence and sight severall miracles were after the same manner wrought by religious Hermits V. CHAP. 1.2 c. S. Germanus his Disputation against the Pelagians and Miracle 10. c. A victory over the Scotts by his Prayers 1. THese two Holy men saith the same Constantius being landed a great mulâitude from severall quarters meât to receive them of whose coming they had been informed by the predictions of wicked Spirits which were sore affrighted thereat For these being by the power of Preists cast out of those whom they had possess'd did openly declare the furiousnes of the tempest and the dangers which themselves had oppos'd to their voyage and how by the command and sanctity of those holy men they had been vanquish'd Afterwards these venerable Bishops with their fame preaching and miracles fill'd the whole Island of Brittany the greatest of all others And being ouerpress'd with the multitudes of those who resorted to them they preached Gods word not only in Churches but in lanes and high wayes whereby Catholicks were confirmed in their faith and those who had been deprav'd were reduced to the Church They were receiv'd as if they had been indeed Apostles considering the authority which their holines gave them the eminency of their learning and the wonderfull miracles wrought by them Divine Truth therefore being declared by persons so qualified generally the whole Island submitted to their doctrin The authours of the contrary perverse persuasion lurked in dark holes being as the wicked Spirits also were vexed to see the people freed from their snares But at last after long study and meditation they presum'd to enter into dispute with these Apostolick men 2. The place made choice of as most proper for this disputation was not London as Hector Boethius imagins but Verolam then a famous Citty neer S. Albans where the Body of the glorious Martyr Saint Alban repos'd Now what pass'd in that solemne conflict is thus related by Constantius 3. The Pelagians came pompously attended by their flattering disciples in glittring and costly raiment and they rather chose to run the hazard of a conflict then by their silence to confesse they had an ill cause Infinite numbers of people were assembled there with their wives and children The disputants stood on each side very unlike in their condition For on one side was placed divine authority on the other human presumption Here was Orthodox Faith there perfidious Errour Here Christ was acknowledg'd the authour there Pelagius At the first entrance the Holy Bishops gave free scope of disputing to the Pelagians who vainly spent the time and tired the auditory with empty verball discourses But after them the Venerable Bishops poured forth the torrents of their eloquence accompanied with Evangelicall and Apostolicall thunder They mingled with their own discourses texts of divine Scripture and their assertions were attended with testimonies of Gods word Thus vanity was convinc'd and perfidiousnes confuted insomuch as the Pelagians by their inhability to reply confessing their own guilt the people standing by as iudges could scarce contain their hands frrom violence to them and with clamours acknowledged the Victory 4. Immediatly after this a certain person of authority being a Tribune of the army coming with his wife into the midst of the Assembly leading in his hand his young daughter about ten years old which was blind Her he presented to the âoly Bishops desiring their help for her cure But they bid him first to offer her to the Adversaries Who being deterr'd by an ill conscience joyn'd their entreaties with her parents prayers to the Venerable Prelats Whereupon perceiving the expectation of the people and their adversaries conviction they address'd themselves to God by a short prayer And then S. Germanus full of the Holy Ghost invok'd the Blessed Trinity and taking from his neck a little boxe full of Holy Relicks in the sight of the whole multitude he applied it to the eyes of the young maid which immediatly loosing their former darknes were filld with a new light from heaven At this so apparent miracle the parents exult and the people tremble And after this day all mens minds were so clearly purged from their former impious heresy that with thirsting desires they receiv'd the doctrin of these Holy Bishops 5. The truth of this narration is acknowledg'd by severall Protestant Writers as Archbishop Parker S. Henry Spellman and others who highly exalt the learning Sanctity and Orthodox Faith of these two Apostolick Bishops but withall they purposely conceale the miracle and manner how it was performed fearing to commend that in S. Germanus which they resolve to reprehend in the Holy Monk S. Augustin calling his devotion to Gods Saints superstitions and his bringing into Brittany holy Relicks triviall fopperies affirming him to have been a Teacher rather of superstition then Faith But let us proceed in the Narration of Constantius 6. Perverse Heresy being thus repress'd saith he and the Authours of it confuted so that all mens minds were illustrated with the purity of Faith the holy Bishops repair'd to the Sepulcher of the glorious Martyr Saint Alban with an intention to give thanks to Almighty God by his intercession There S. German having with him Relicks of all the Apostles and diverse Martyrs after Prayer made he commanded the Sacred Sepulcher to be opened because he would there lay up these precious Gifts For he thought it convenient that the same Repository should contain the members of many Saints out of diverse regions whom Heaven had receiv'd and crownd for the equality of their merits Having then with great reverence depos'd joynd together so many Sacred Relicks he digg'd up from the place where the Blessed Martyr S. Alban had shed his blood a masse of dry earth which he
Abulci at Anderida no doubt placed in this Citty near the Sea to defend the Coasts from the Saxon Pirats But when the Romans who maintain'd these garrisons had quitted the Island the shores were left unguarded and so expos'd to the invasions of the Germans There now only remains a great forest call'd by the Saxons Andraedswald and by the Brittains Coid Andred which continues the name of Anderida anciently seated near it saith Camden 5. About this time King Ambrosius is said to have come to the Mount of Ambri near Caer-carec Now called Salisbury where Hengist had treacherously slaughtered so many Princes for whom he intended to raise a famous Monument There also he is sayd to have constituted two Metropolitans Saint Sampson at Yorck and Saint Dubricius at Caer-leon XVII CHAP. 1.2.3 A Victory of the Brittains at the Hill Badonicus Where that hill was seated 4.5.6 Prince Arthur was in this Battell he confides in the protection of our B. Lady 1. THE second year after the erection of this New Kingdom of the South-Saxons was illustrious for a great Victory obtain'd by the Brittains against the Saxons at the Hill call'd Badonicus Concerning which Saint Beda thus writes The Brittains conducted by their famous King Ambrosius take courage and provoking the Victorious Saxons to combat by the Divine favour obtaind a Victory over them After which sometimes the Brittains sometimes the Saxons gott the upper hand till the year forty four after their arrivall in Brittany in which the Saxons were beseig'd on the Mountain call'd Badonicus and a great slaughter made of them This passage Saint Beda transcribes out of our Brittish Historian Gildas who in the end of it addes these words This was the year of my Nativity 2. This Mountain is by Polydor Virgil interpreted to be Blackmore through which the River Tese Athesis runs between Yorkshire and the Bishoprick of Durham Where the Saxons were assembled expecting great supplies out of Germany But being encompass'd by the Brittains by whom also the Sea-coasts were strongly guarded the Saxons press'd with want of provisions were forced to come to a battell in which they were with great slaughter putt to flight 3. Henry of Huntingdon acknowledges ingenuously that he was utterly ignorant where this Mountain Badonicus was seated But Camden with very great probability makes the territory of the ancient Citty of Bath in Somersetshire the Scene of this battell and victory which Citty saith he is by Ptolomy call'd ãâã ãâã ãâã ãâã ãâã Hott Waters by Antoninus Aquae Solis Waters of the Sun by the Brittains Caër-Badon by Stephanus Badiza in Latin Bathonia and at this day by us Bathe This Citty about the forty fourth year after the coming of the Saxons was by them beseig'd But the Warlick Prince Arthur coming upon them they were forced to retire to the Mountain Badonicus where after a long and desperate fight they were overcom and great numbers of them slain This seems to be that Mountain which is now called Bannesâown at the foot whereof is seated a little village called Bathestone where to this day are seen rampires and trenches the Marks of a Camp 4. We are not yet so to ascribe this victory to Arthur as to exclude Ambrosius from his share to whoÌ S. Beda principally ascribes it Kinz Ambrosius was the Conductour in cheif of the Brittish Army under whom Arthur his Nephew being Son to his Brother Vther-pendragon was a Captain principall Officer For thus writes Malmsburâensis of the present Brittish affaires King Vortimer being fatally taken away the strength of the Brittains withred away and their hopes were diminis'hd And they had assuredly falln to ruine had not Ambrosius succeeded who alone remaind of the Roman stock and after Vortigern was Monark of the Kingdom He by the assistance of the warlick Prince Arthur repress'd the haughty Saxons swelling with pride of their conquests 5. This is that Arthur saith the same Authour concerning whom the Brittains to this day report and write so many trifling fables A Prince surely worthy to be magnified by true History and not to be made the subject of idle dreamers since he alone by his admirable courage sustain'd his declining countrey and incited the minds of the Brittains broken with many calamities to resume new courage 6. One particular concerning this Prince is related by the same Historian and most pertinent to the design of our History In the seige of the Mountain Badonicus Prince Arthur considing in the protection of our Blessed Lady whose Image he carâed sow'd in his arms putt to flight and slew no fewer then nine hundred Saxons And that it was his custom afterwards to make use of these Spirituall arms is confirmed by other ancient Writers For Henry of Huntingdon testifies that in a combat neer the Castle Guinnion the same Prince carâed the image of the Blessed Mary Virgin-mother of our Lord on his shoulders and that whole day by the power of our Lord Iesus Christ and his holy Mother Mary the Saxons were putt to flight and great numbers of them perâsând Flortiegus likewise says that Prince Arthurs sheild in which was painted the Image of our Lady whom he often call'd to mind was named Fridwen Lastly the same Writer addes that in a certain battell Arthur drawing forth his sword Caliburn ââvoked the name of the Blessed Virgin and with great violence peircing into the midst of the Enemies troops at one blow slew whomsoever he touch'd with it Neither did he give over till he had slain eight hundred and forty of his enemies with his sword alone XVIII CHAP. 1. The Apparition of S Michael on Mount Garganus 2 3 c. Of S Richard the first converted Saxon His voyage into Italy where he is made Bishop of Andria His Gests He was present at the Consecration of the Church built to S Michael 1. ABout this time there was a wonderfull Apparition of the glorious Archangel S. Michael on the Mountain Garganus in Calabria the Memory whereof is celebrated anniversarily by the Catholick Church on the eighth of May. The commemoration whereof challenges a place in this History because a Holy Bishâp born in Brittany was present at the consecration of a Church built by occasion of the said Apparition The name of this Saint was Richard Bishop of Andria a Citty of the same Region 2. His name shows him not to have been a Brittain though born in this Island For he was descended of Saxon parents having been the first of that Nation recorded in our Ecclesiasticall Monuments to have been gained to Christ not long after their entrance into Brittany before an open hostility broke forth between the Nations 3. Concerning him we read thus in the Ecclesiasticall Office of his Solemnity in the Church of Andria Richard by Nation an Englishman was born in that Island of illustrious parents in the year of Grace four hundred fifty five at
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 Heâanis 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 âearning but abundance of Books also a ââre 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
many prayers entreated him to stay some time with him and as he had signified in his Message restore order to the Church in that Region because in a manner all the inhabitants had lost the Catholick Faith S. Gildas accordingly travelling through all the Provinces of Ireland restored Churches instructed the Clergy in the true Faith and worship of the holy Trinity cured those who had been poysond with Heresy and expelled all Teachers of Errour So that by his Zeale and diligence Truth began again to flourish in the countrey 10. After this the Holy man built many Monasteries in that Island and instructed the children of many of the Nobility in learning and piety And to win the greater number to the service of God he himself became a Monk and brought to the same Profession very many as well of the Nobility as meaner persons and orphans He compassionatly freed likewise from the tyrannicall slavery of Infidels many poore Christians c. 11. Thus this holy man became as it were a second Apostle to Ireland repairing the ruines of that Faith which Saint Patrick first preached among them Now whereas Adamannus says that the Epistle first sent him out of Ireland was brought by Faithfull men If we enquire who these Faithfull men were it will appear very probable that among them the Holy Abbot Komgall was one for the Writer of his life sayes that at this time namely in the seaventh year after the foundation of the Monastery of Beancher which saith B. Vsher was built in the year of Grace five hundred fifty five that holy man sayld into Brittany out of a desire to visit some holy men and to remain there some time where he built a Monastery in a certain village called Heth. 12. How long S. Gildas abode in Ireland is not manifest though for so great a work as he performed there a short time would not suffise But it is without question that he returned into Brittany where he also dyed in a good old age For thus writes Pits of him At last Gildas the glorious Confessour of Christ being ninety years old ended his life in great holines in the Monastery of Banchor where he was buried the fourth day before the Calends of February in the year of Grace five hundred eighty three when Maglocunus sustaind the Brittish Empire falling to ruine And on the same day is celebrated in our Martyrologe the memory also of the other Saint Gildas Albanius Now whereas it is said that Maglocunus was then King of Brittany that may possibly be true for the succession of the Brittish Princes during these tumultuous times for want of Writers is very uncertain 13. If we consider the great age in which he dyed that may reasonably be applied to him which B. Vsher would rather referr to the former S. Gildas namely that S. Brendan the Son of Finloga in the year of our Lord five hundred sixty two came into Brittany to visit the holy old man Gildas dwelling there who was famous for his great wisedom which passage is extracted out of an uncertain Authour of his Life For at that time Gildas was more then threescore and ten years old XI CHAP. 1. The Raign of King Ethelbert 2.3 c. Of S. Columba His Contention with King Dermitius whence followd a Civill Warr in which the King is miraculously overthrown 6. S. Columba pennanced by S. Finian a Bishop 7. And excommunicated by a Synod of Bishops 1. IN the year of Grace five hundred sixty one Irmeric King of Kent after he had raignd thirty years dyed leaving behind him a Son and a Daughter His Son and Successours name was Ethelbert his daughters Ricula This is that happy and famous Ethelbert who according to his Name was the glory and splendour of his Nation who had the first prerogative of receiving and propagating the Christian Faith among the Saxons Some disposition thereto was begun in his Fathers time who by Hector Boëtius his testimony who calls him Iurminric permitted in his Kingdom at least a privat exercise of Christian Religion But before it will be openly professed there by his Son thirty years of his raign must be spent as shall be shewd hereafter During which time many changes hapned to his state for he was frequently exercis'd in war wherein toward the beginning he sustained great losses which afterward he repair'd by many victories with which he much enlarged the limits of his dominions 2. In the third year of his raign the famous S. Columba by occasion of Civil wars and the iniurious dealing of the Bishops in Ireland was compell'd to quitt that Island and come into Brittany Thus does Adelmannus who wrote the life of that Saint relate the particulars Two years after the Civil war at Culedre bene when Dermitius son of Kerbail was Monark of Ireland and all businesses were determin'd before the Kings Tribunal it happned so that S. Columba was obliged to appear before him to challenge a certain free man who had been made a captive And when the cause being pleaded before the King an uniust sentence had been pronounced by him the Man of God rose up with great indignation and before all there pâesent said thus O uniust King Know that from this moment thou shalt never see my face within thy dominions till God the Iust Iudge shall have diminish'd thy Kingdom for thy iniustice For as thou hast despis'd mee here before thy Nobles by a Wrongfull iudgment so shall the Eternall God despise thee before thine enemies in the day of war Having said thus he presently took horse smiting him with his whip so as that great store of blood issued from him This being observ'd by the Kings Counsellors present they wondred at it and humbly entreated the King to comply with the Holy mans request for fear God should dissipate his Kingdom according to his threatning 3. But the King filld with fury would not understand that he might doe right but moreoveâ swore that he would toke revenge on all the kinred of S. Columba and make them all slaves And according to this Oath he gathred a mighty army of three and twenty thousand horse foot and charrets and with it march'd to the confines of that countrey with a resolution utterly to extirpate the inhabitants When therefore the people of Conal heard of the Kings coming they likewise were assembled to the number of three thousand desirous to fight manfully in defence of their countrey being in so great danger and placing all their hope in God alone S. Columba rose very early and being full of Gods Spirit he encouraged them and with a loud voyce which sounded terribly through the whole army he said to them Fear nothing God himself shall fight for you as he did with Moyses against the Egyptians at the Red sea Not any of you shall suffer the least harm for our Lords wrath is inflam'd against this proud Kings army so that if but
Columba came into Brittany in the ninth year of the raign of Bridius the Son of Meilochon the most powerfull King of the Picts and by his preaching and example converted that Nation to the Faith of Christ. So that for a reward he received the Island of Hy or Iona for the possession of a Monastery The Isle is but small being according to the estimation of the Angli only of five families And his Successours doe hold it to this day where himself was likewise buried being seaventy years old after he had spent about thirty two years from his entrance into Brittany 8. This Holy man before his coming into Brittany had founded a Noble Monastery in Ireland named in that tongue Dear-mach or the feild of Oakes for the abundance of those trees growing there And from these two Monasteries of Hy and Dear-mach many others were propagated in Ireland and Brittany by his Disciples Among all which notwithstanding the Monastery of Hy in which his sacred Body rests doth hold the preeminence and cheif authority Now the said Island is usually governed by an Abbot who is a Preist To whose Iurisdiction the whole Province and even Bishops themselves by a custom no where else practis'd ought to be subiect according to the example of their first Teacher S. Columba who was only a Preist and Monk and not a Bishop Of whose Life and Sayings many strange things are extant in writing compild by his Disciples But what a kind of man soever he was of this we are assur'd that he left behind him Successours famous for their great continence Divine Love and Regular institution Thus writes S. Beda 9. Hector Boetius hath moreover collected from ancient Records the names of S. Columba's twelve Companions in his Voyage and labours calld by Adamannus his Commilitones fellow soldiers There came saith he into Albion with S. Columba twelve men eminently imbued with the Doctrin of Christ but more adorn'd with sanctity Their Names were Baathenus and Cominus who after S. Columba's death were Superiours over Monasteries and no mean ornaments of the Christian Church among the Scotts Also Cibthacus and Ethernan nephews to S. Columba by his Brother and both of them Preists Moreover Domitius Rutius and Fethââ men illustrious for their descent but more for their piety Lastly Scandalaus Eglodeus Totaneus Motefer and Gallan These men when S. Columba pass'd from Ireland ââto Brittainy fixing their habitations in the Isle Iona afterward travelled through the Regions of the Scots and Picts and by their labours in teaching disputing and writing imbued both those nations with vertuous manners and true Religion 10. One companion more the Scottish Historians add to S. Columba to wiâ S. Constantin formerly King of the Brittains who repenting of his crimes sharply censur'd by Gildas became a Monk Concerning whom Iohn Fordân quoted by B. Vsher thus writes ConteÌporary to S. Columba was S. Constantin King of Cornwal who leaving his earthly kingdome became soldier to the Heavenly King and with Saint Columba went into Scotland where he preached the Faith to the Scots and Picts He built a Monastery in Govane near the River Cluid which he govern'd as Abbot He converted to the Faith the whole Province of Kentire where he likewise dyed a Martyr and was buried in his Monastery of Govane 11. Hector Boetius names the King of the Picts who bestowd the Isle of Hy or Iona on the Irish Monks Comgall or Conval who saith he was King of Dalrieda and so eminent for his Piety that the fame therof drew S. Columba out of Ireland 12. At the same time not far from S. Columba liv'd S. Kentigern lately returnd to his Bishoprick of Glasco and who no doubt was an efficacious assistant to him in his Apostolicall Office Of the solemne meeting of these two Saints with their Disciples we have already spoken in the Gests of Saint Kentigern 13. That in all Points there was a perfect agreement in Faith not only between S. Kentigern and S. Columba but also between the Disciples of S. Columba and S. Augustin is evident from S. Beda c. Onely in one Rite or Ceremony they differed which was the time of observing Easter Vpon which unconsiderable difference notwithstanding some Modern Protestants doe ground an opinion that the Brittish Churches did receive not only their Sacred Rites but Faith also from the Eastern Churches and not from Rome But how great this mistake is hath in some part already and shall more clearly be demonstrated when we shall treat of the Controversy agitated between S. Augustin the Monk who urged a conformity to the Roman observance and the Brittish Bishops zealous to continue the Errour taught them by the Picts and Scots who had first received it from S. Columba whereas he fell into it not out of any love to Novelty or refractary contention but meerly ignorance of the Paschall Computation 14. Adamannus followd herein by B. Vsher placing the arrivall of S. Columba in Brittany two years sooner then generally our other Historians doe they consequently assign thirty four to have been spent by him here When therfore thirty of those years were past the Holy man out of an impatient desire to be freed from the burthen of mortality earnestly prayd to God to end his pilgrimage After which prayers oft repeated he saw in a vision certain Angels approaching to him as to conduct his soule to heaven Which sight imprinted such ioy in his countenance that his Disciples observ'd it But that ioy presently vanish'd and in its place succeeded great sadnes For he saw those Angels recalld who told him that upon the Petitions of the Pictish Churches c. God haâ added four years more to his life Thus writes the Authour of his life in Capgrave 15. At last in the year of Grace five hundred ninety seaven the year in which S. Augustin came into Brittany this Holy man dyed most happily and his Sacred Body was buried in his Monastery of Hy from whence notwithstanding it was translated at least a great portion of it into Ireland and repos'd in the Church of Doun-patrick The memory of which translation is celebrated in the Ecclesiasticall Office long ago printed at Paris and in the same Church of Doun according to the testimony of Ranulfus of Chester an Inscription on his Monument signified That in that one Tomb three Saints S. Patrick S. Brigide and S. Columba did repose XIII CHAP. 1.2 King Ethelbert invades the other Saxon Kings by whom he is worsted 3.4 c. His Mariage with Bertha or Aldiberga a Daughter of France who is permitted a free exercise of Christian Religion 9.10 Saying Masse was the generall Devotion of the Church 1. HItherto the Saxon Princes had employ'd their forces onely to the destruction of the Brittains but now finding no resistance from them turnd their arms against one another For saith Ethelwerd three years being expir'd after the coming of S.
them more probably to any then to the pious Queen Aldiberga her Bishop Saint Lethardus and her Christian Family whose devout charitable peaceable and humble lives and conversation could not chuse but recommend the Religion which they professed 10. Particularly Queen Aldiberga had among her own Ancestors a worthy pattern to imitate which was her Great Aunt Saint Clotilda by whose prayers and exhortations her husband Clodoveus King of the Franks was powerfully moved to relinquish Idolatry and with his whole Nation to embrace Christianity as Baronius declares Now though Aldiberga's exhortations did not produce so ample an effect on her husband King Ethelberts mind yet that she effectually concurred to dispose him to hearken to Divine Truth when represented by one employd from a greater authority and enabled more powerfully to confirm it seems sufficiently clear from severall passages of Saint Gregories letter to her in the close whereof he seems to wonder that she had not long before enclined her husbands mind to follow that Faith which the professed And however he testifies that after Saint Augustins coming her diligence and zeale was extraordinary in consideration of which he uses this expression We gave thanks to Almighty God who in mercy has vouchsafed to reserve the Conversion of the English Nation for your merit and reward 11. And it is observable that oftimes in this age God was pleased to use that infirm Sexe in the great work of planting his Faith in severall kingdoms Thus four years before this by Queen Theodolinda the Longobards who were Pagans or Artans were brought into the bosome of the Catholick Church And not twenty years before that Ingundis daughter of Sigebert King of the Franks and Aunt to this Queen Aldiberga was an instrument of converting her husband the Spanish Prince S. Hermenegild from Arianism who became a glorious Martyr II. CHAP. 1.2.3 The first Missioners Names they were Monks 4.5 c. Whether Benedictins or Equitians 16. Whether the Brittish Monks were of the Egyptian Institut 1. THE notice which Saint Gregory had of the good inclination which King Ethelbert and his Saxons had to hearken to the Word of life in all probability came from his Queen And this no doubt encouraged him to hasten thither a Mission of devout and zealous Preists whom he chose out of his own Monastery Ad clivum Scauri Religious men well known by him to be eminent for learning and piety These he instructed with good admonitions and having furnished them with Letters of recommendation to Princes Bishops through whose territories they were to passe to be assistant to them in so holy a Work he dismissed them with spirituall authority to preach the Gospell particularly advising them in their passage through France to adjoyn to their company such as might be helpfull to them by their knowledge of the manners and language of the Saxons little differing from that of the Franks lately converted to Christianity 2. What the Names were of these first Missioners is not agreed on among our Modern Historians Baronius affirms that the principall of them were Augustin and Mellitus Others to Mellitus adjoyn Iustus and Iohn But they have not well distinguished times for a Second Mission four years after this was destined by Saint Gregory into Brittany to assist and cooperate with Saint Augustin when the number of Converts was multiplied and on that ground the names of the Missioners are confounded But Saint Beda sayes expressly that Mellitus a Roman Abbot went not at first with Saint Augustin but was sent afterward for supply and with him Paulinus and Ruffinianus In our authentick Records therefore we find onely these Missioners named at the first Delegation Augustin Laurence Peter and Iohn 3. That these first Preachers of Christianity among the Saxons in Brittany were Religious Monks in all regards the Predecessours of those which about a thousand years after were violently deprived of their Monasteries their countrey and many of them their lives also for continuing in the same Faith and a Profession of the like austerity of Discipline which they had from the beginning been taught is a truth so manifest in all our Records that only Passion can question it 4. But whether these Religious persons were peculiarly of the Family of Saint Benedict has of late been made a question Cardinal Baronius was the first who denyed it and his principall reason is because Saint Gregory out of whose Monastery they came assumed an Abbot to govern the same Monastery not from Mount Cassin where Saint Benedict had established his principall Convent but out of the Province of Valeria and schoole of S. Equitius 5. To clear this matter in which some partiall minds are willing to frame a difficulty wee are to take notice that in those more ancient and devout times the Masters and Instructours in a Monasticall life did utterly neglect the continuance and eternity of their names their principal and onely care being employed in cultivating the soules of their Disciples and purifying their affections Hence it came to passe that the Professours of a Solitary austere life under what Master soever were simply called Monks without any addition of the title or name of their prime Institutour Thus here in Brittany though Saint Patrick Saint Columba Saint Columban Saint David Saint Brindan and others had gathered many families of Religious men yet none of these or their Successours did distinctly call themselves by the names of their Masters or factiously pretend to any advantage or honour from being descended from any of those Saints So it was then in Italy and elsewhere And therefore no wonder if in Saint Gregories or long after in Saint Beda's Writings we find not the names of Benedictins Equitians c. 6. Moreover though most of the foresaid Institutours of Monks did no doubt prescribe certain Laws and Rules by which their Disciples were to be directed so we read that Saint Brindan received a Rule by an Angel dictating it Yet those Laws were not published nor known out of their particular Convents neither did they extend beyond the generall duties and exercises of their Religious Subjects very many things being reserved to the iudgement discretion and will of the Abbots Whereas Saint Benedict no doubt by a speciall direction of Gods Spirit composed an entire and perfect Rule comprehending the whole duty both of Superiours and Subjects and obliging both to conformity as well in the order of reciting the Ecclesiasticall Office and Psalmody as the duties of each respective Officer the managing of the Convents revenews the prescribed times of refection of working reading silence sleep c. Which Rule for the excellency and perfection of it became in a short time publickly known admited and generally accepted 6. Which generall admission of Saint Benedicts Rule among the professours of a Coenobiticall life found little or no difficulty after the said Rule had not only been highly commended in the Writings of so holy
their voyage towards Brittany III. CHAP. 1.2 The Missioners being arrived in France are discouraged and desirous to return 3.4 c. S. Gregory encourages them and recommends them to severall Bishops and Princes 9 Ingratitude of some Protestants to Saint Gregory 1. SAint Augustin therefore the Provost or Priour of S. Gregories Monastery in Rome in the company of Laurence a Preist Iohn and other Monks by S. Gregories command and benediction set forward on their voyage towards Brittany From Italy by Sea they aborded at Marseilles and from thence went forward to Aix Aquas Sextias 2. Aut being arrived there their hearts began to faile them For they were told how tedious a iourney yet remains what tempestuous seas must be pass'd it is another world whither they are sent a rude and savage nation whose barbarous language they could not understand c. Affrighted with such ill newes and imagining dangers yet greater then they had been told they repent their forwardnes and enter into consultation what they should doe and in conclusion by common advice they determine their best resolution would be to return Notwithstanding to the end this resolution might be lesse displeasing to Saint Gregory they first sent Saint Augustin before them to acquaint the Holy Pope with the insuperable difficulties of such a voyage and to obtain permission to proceed no further 3. But S. Gregories charity and zeale for conversion of soules was too vigorous to be disheartned with such vain terrours If worldly ambition had encouraged the Romans to penetrate that remote Island Christian Charity ought much more to prevayle If they had a good will to serve God he would not fayle to furnish them with strength and the reward which with a little labour they should obtain would infinitely overweigh all corporall incommodities sustain'd for the purchasing of it With such considerations the Holy Bishop condemns their pusillanimity instills new courage into the mind of S. Augustin whom he sent back with the authority of Abbot over the rest by whom likewise he sent severall letters One was to these Missioners his affrighted companions in which he earnestly exhorted them courageously to perfect that good Work which through Gods help they had begun and not to be affrighted with the speeches of malevolent men and so deprive themselves of that inestimable reward which remaind to their perseverance He requir'd them likewise to be humbly obedient in all things to their Abbot S. Augustin and concluded with a benediction and prayer for a good successe of their labours of the reward wherof he hoped to be a sharer since his desire was to labour as much as any of them 4. The Second Letter of which there were four severall Copies was directed to Palladius a Bishop the place is not named to Pelagius B. of Tours to Serenus Bishop of Marseilles and Etherius Bishop of Lyons to all whom he recommended S. Augustin and his associats who had order to acquaint them with the design of their voyage And moreover he desir'd their assistance to Candidus a Preist his Procuratour for managing certain lands in France belonging to the Patrimony of the Roman See 5. A third letter to the same effect was address'd to Virgilius Bishop of Arles whom after an earnest recommendation of S. Augustin and the other Missioners he enioyns to take care that such rents of the Churches patrimony as his predecessour had for severall years receiv'd and kept should be faithfully consign'd to his Procurator Candidus adding that it would be an execrable thing if Bishops should deprive the poor of that subsistence which even Pagan Kings would not presume to touch 6. A fourth letter was directed to Protasius Bishop of Aix in which after thanks for his charity and kindnes formerly extended to these Missioners he again recommended them to him And touching the busines of his Precurator Candidus he desir'd him that in case Virgilius should be unwilling to restore the pensions received he would admonish him to doe his duty and also if there were need he would not deny his testimony concerning the right which he knew the Roman Church had to the said Patrimony 7. And whereas one Arigius a Patrician had express'd much favour and charity to S. Augustin the Holy Pope in a fifth letter acknowledges his resentment giving him great commendations and desiring the continuance of the same goodnes to his Missioners as likewise his assistance in the foresaid busines to his Procurator And moreover to the same effect he wrote a Sixth letter to Desiderius Bishop of Vienna and Syagrius Bishop of Autun 8. Neither did Saint Gregory content himself to procure for the comfort of these devout Travellours the kindnes and assistance of all such Bishops through whose Dioceses they were to passe but moreover by a seaventh Letter address'd to Theodoric and Theodebert Kings of France and an eighth to the Qeen Brunichilda he acquainted them more expressly with the true motive of their iourney how through the negligence and want of zeale in the French Bishops to communicate the Word of life to the Saxons who even desird it he was forced to send those pious and learned men from Rome into Brittany to preach Christ unto them Hereupon he desired their assistance to them and particularly that certain French Preists acquainted with the tongue and manners of the Saxons their neighbours might be adioynd to their company to be their interpreters and cooperatours in their preaching And in conclusion he recommended to them also his Procuratour Candidus as before 9. Thus we see Saint Gregory was not sparing of his pains neither did he neglect any means or opportunity to advance the happines of our Nation such was his tendernes and bowells of compassion to a poor barbarous people living at so great a distance from him For which charity doubtles he deserves a gratefull memory at least in the minds of all posterity And yet we find him accused as an Apostle to the English not of the Christian Faith but superstitious Ceremonies as a preacher of doctrines not Catholik but onely Topicall and Vrbicall peculiar to the Roman Church Whereas in his Epistle to the French Kings he professes that their Kingdom for the rectitude and integrity of the Christian Faith was conspicuous through the world Which he would never have said if the Roman Faith had been in any thing differing from theirs and much lesse would he have desired the assistance of French Preists in the Mission unlesse they had agree'd both in Faith and Discipline with the Roman Missioners But Almighty God iudged much better of S. Gregories endeavours otherwise he would not have confirm'd the Doctrins taught by those holy Monks sent by him with so many and great miracles as shall presently be shewd A sad consideration whereof ought to have prevented these cruell censures of S. Gregories Charity which till a thousand years were passed no mans tongue or pen durst
shewed to the New Saxon-Converts by permitting mariage in the third and fourth degrees gave occasion of murmuring and complaining to other Churches particularly those of Sicily Whereupon Felix Bishop of Messana wrote to S. Gregory desiring to be satisfied upon what grounds he dealt so favourably with the Saxons whereas both custom and the Decrees of ancient Popes the resolutions of Ancient Fathers in the great Councill of Nicéa and other Synods forbad Mariage to the seaventh degree This satisfaction he demanded not by way of accusing or calumniating S. Gregory as some Protestant Writers have done but proposing reverently his and his Fellow-Bishops difficulties and desirous to be taught by him who saith he we know does undergoe the care of the Vniversall Church and specially of Bishops who in regard of Contemplation are called the Eyes of Gods Church as the Prelats of the Holy See first the Apostles and afterward their Successours always have done 13. Hereto S. Gregory answered That by the indulgence granted to the Saxons he had no intention to innovate or establish a generall Law but only for a time to qualify the rigour of it least that Nation as yet imperfect and incapable of solid food should relinquish the Christian Profession which they had lately undertaken But as for all other Churches his intention was that the former Laws forbidding Mariage between kinred to the Seaventh generation should remain unalterable This says he which we write in answer to thee and the other Bishops in Sicily who is thou sayst have by thee consulted us we command to be observed generally by all Christians And this Decree renewed by S. Gregory the Catholick Church observed diligently till Pope Innocent the third in the Council of Lateran upon just and necessary causes contracted this amplitude of Degrees to the fourth as is now observed But quitting this diversion let us return to the rest of the Questions proposed by S. Augustin to S. Gregory 14. The eighth Question was Whether in case Bishops by reason of their great distance from one another could not meet together a Bishop might not be ordaind by him in their absence Hereto Saint Gregories Answer was That in the English Church where himself was then the onely Bishop Ordinations must needs be celebrated by him alone unlesse some Bishops out of France would vouchsafe to come But for the future Saint Gregory enjoyned Saint Augustin to ordain Bishops at a reasonable distance that the Canons of the Apostles and Councils might be duly observed which in all Ordinations doe require the presence of at least three Bishops By which resolution it seems S. Gregory was informed of the perversenes of the Brittish Bishops who were unwilling to afford any assistance in the establishing of Saxon Churches 15. His ninth Question was How he was to treat with the French and Brittish Bishops Whereto Saint Gregory answers that he gave him no authority to iudge the Bishops of France whose Metropolitan the Arch-bishop of Arles onely was in token whereof he had from precedent Popes received the Pall. In case therefore that he should goe into France he might assist the said Arch-bishop in reforming the Clergy or if he were negligent he might in cite him thereto but not assume any iurisdiction over any Bishop there But as for the Brittish Bishops saith S. Gregory we committ them all to thy Fraternity to teach the ignorant by perswasion to strengthen the infirm and by authority to correct the perverse If the Pall which is the sign of Metropoliticall Iurisdiction had remained among the Brittish Bishops as it did at Arles in France S. Gregory doubtlesse would as well have pronounced them free from S. Aug. Iurisdiction There were besides these nine two Questions more with their Answers which for their length and the Readers ease I omitt the curious may read them in Saint Gregory S. Beda or Sir H. Spelman c. 16. To these Questions we find in the late Edition of Paris adjoyned in the last place a Request That S. Gregory would please to send him of the Relicks of S. Sixtus Martyr The Motive of which request it seems was because he had been informed that somewhere in Kent a Body of a pretended Martyr of that name had been held in veneration This Petition S. Gregory granted but withall enjoyned him to repose the true Relicks of S. Sixtus which he sent him in some place apart And in case no Miracles appeared to have been wrought at the Body of the pretended Martyr nor any sufficient Tradition concerning the Story of his passion he required him to damme up the place where it lay and forbid the people to venerate an uncertain Relick 17. Another Epistle S. Augustin likewise received from S. Gregory at the same time in which he signifies to him that he had sent him a Pall the use whereof he allows him only during the solemn celebratioÌ of Masse and with this condition that he ordain twelve Suffragan Bishops in convenient places which were to be subject to his Iurisdiction He tells him withall that the Bishop of the Citty of London should ever after be consecrated by a Synod of that Province and receive the Pall of honour from the Apostolick See He advised him likewise to send a Bishop to York and in case that Citty and Province should be converted his will was that twelve Bishops likewise should be there ordained over whom the Bishop of York was to be Metropolitan to whom likewise he promised to send a Pall. And as for the two Provinces of London York neither of the Arch-Bishops should have iurisdiction over the other and that they should take place according to their Antiquity of Ordination Only S. Augustin as long as he lived should have authority to exercise Iurisdiction through both the Provinces and over all the Brittish Bishops likewise 18 Here it is worth our observation that in all this Epistle the See of Canterbury is not named as an Archiepiscopall See Whereas that of London is expressly decreed to be one And yet if we consult all our Ecclesiacall Histories after these times we shall not find that ever the Bishop of London enjoyed that Priviledge and authority but was always subject to the Arch-bishop of Canterbury notwithstanding that during the ages before whilst the Brittish Churches flourished London as the Prime Citty of the Island had been the Seat of the Prime Arch-bishop 19. We must therefore conclude that the orders prescribed in this Letter never took effect but that upon a following request from Saint Augustin the Metropoliticall authority was transferred from London to Canterbury The Motives of which request probably were because though London was the most Noble Citty for merchandise of the whole Island yet then Canterbury was the Royal Citty and place of residence of Ethelbert the Christian King and withall the most potent Now that this Translation was actually made by S. Gregory we read testified by the Letters
and Princes XXVII CHAP. i. 2. c. The Death of our Apostle S. Augustin 1. THE same year of our Lord six hundred and eight saith Mathew of Westminster Saint Augustin the first Archbishop of Canterbury ended his life on the seaventh day before the Calends of Iune The same is more expressly related by Saint Beda Our Holy Father Augustin beloved of God dyed and his Body was committed to Sepulture abroad near the said Church of the Blessed Apostles Peter and Paul because as yet it was neither finished nor dedicated But shortly after when it had been dedicated the Sacred Body was brought into the Church and decently buried in the Northern Porch In which place the Bodies of all succeding Arch-bishops hitherto were likewise buried except only two namely Theodor and Berthwald Whose Bodies were layd within the Church it self by reason the foresaid Porch could receive no more 2. In all Martyrologes the same day to wit the seaventh before the Calends of Iune is deputed for celebrating his Memory In the Roman Martyrologe we read thus At Canterbury in England is this day commemorated Saint Augustin Bishop of that Citty who together with many others was sent into Brittany and preached the Gospell of Christ to the English Nation Where being glorious for his vertues and Miracles he reposed in our Lord. 3. The certainty of Miracles wrought by him hath been sufficiently established before in this History We will here only add a compendious draught of his Gests consecrated by this Island to Posterity in an Inscription on his Tomb Of which Saint Beda thus Writes There was inscribed on the Sepulcher of Saint Augustin this Epitaph Here rests Dom Augustin first Archbishop of Canterbury who heretofore was directed hither by Blessed Gregory Bishop of the Church of Rome and being supported by God with the operation of Miracles converted both King Ethelbert and his Nation from the Worship of Idols to the Faith of Christ and having finished the dayes of his Office in peace dyed on the seaventh day before the Calends of Iune in the time of the raign of the same King 4. He was saith the Authour of his Life in Capgrave tall in stature insomuch as he exceeded the ordinary height of men by the head He was in his countenance amiable and reverendly grave Of the signs and cures which he wrought among the people no man can recount the number they were so many He travelled always on foot and oft without shooes thus he passed through all Provinces of this Island By reason of his frequent kneeling he had his knees covered with a thick hard skin c. And yet one of his pretended Successours after he had related all this affords him the Character of a Soft nice or effeminate man The great Veneration in which he was held by our succeeding Princes c. I will declare in due place THE FOVRTEENTH BOOK OF THE CHVRCH-HISTORY OF BRITTANY I. CHAPTER 1. S. Laurence his Gests 2.3 c. His Letter to the Scottish Clergy c. 1. SAint Laurence saith S. Beda being seated in the Archiepiscopall throne did strenuously endeavour to augment the Church of Christ in Brittany whose foundations had been so carefully layd and by his dayly exhortations and examples of piety he sought to exalt it to its perfect height 2. Neither did his Pastorall care extend only to the new Congregation of Christians collected among the English-Saxons but likewise to the ancient Brittish Christians moreover to the Scots in Brittany and such as inhabited the neighbouring Isle of Ireland For knowing well that the life and Profession not only of the Scots abroad but of the Brittains also in this Island swerved from the Rule established in the Catholick Church principally in as much as they observed not the Paschall Solemnity in its due time but as hath been said they kept the Sunday reckoning from the fourteenth day of the Moon to the one and twentieth so including the day of the Iewish Pasch in their Circle Wherefore he with his fellow Bishops wrote an Exhortatory Epistle to them beseeching them to hold the Vnity of peace and Catholick Observance with the Catholick Church spread over the whole earth 3. The speciall cause moving them to write the said Letter is thus related by the Centuriators of Magdeburg The Scots sent Daganus their Legat to Laurentius to commune with him about Ecclesiasticall affairs and differences But he was so averse both from Laurence and the rest who depended on the Pope that he refused to eat at the same Table or to sleep in the same house with them 4. What ever was the cause of this Scotttish Abbots scrupulous uncharitablenes Saint Laurence and the other Bishops were forced to write this Epistle To our Lords the Bishops our most dear Brethren and to the Abbots through all Scotland Health The See Apostolick having directed us to preach the Gospell to Pagans in these Western parts as it has usually done through the whole earth assoon as we were arrived in this Isle of Brittany we with great reverence were ready to expresse all respect and charity to the Brittains and Scotts beleiving then their practises to have been conformable to the Vniversall Church And after we perceived the Brittains to swerve therefrom yet we thought the Scotts were better disposed But we now perceive that the Scotts also we mean Dagan a Bishop sent by them into this Island and Columban an Abbot who is gone into France doe in their conversation and practises differ nothing from the Brittains For the said Daganus who came to us would not so much as eat with us nor sleep in the same lodging Thus far S. Beda recites this Epistle the remainder of it being lost 5. This Daganus was not as the Centuriators from Bale affirm a Brittish Monk taken out of the Monastery of Bangor in Wales to be a Scottish Bishop but an Irish Monk of the Monastery of Banchor in Vlster and thence made a Bishop in Ireland for by the tenour of this Letter he was sent from beyond sea into Brittany Yet was he not the same Abbot Daganus who ten years before this went to Rome to S. Gregory as we read in Bishop Vsher and shewd him the Rule which S. Molva otherwise called S. Lugid wrote and ordained for his Monks Which having read S. Gregory said publicly The Holy man who wrote this Rule has planted a hedge about his family which reaches up to heaven For besides that he is called an Abbot onely if he had so much respect to Rome he would not have been so averse from these Roman Missioners 6. At the same time S. Laurence with the same his Fellow-Bishops saith S. Beda wrote letters also to the Brittish Preists Sacerdotibus beseeming their Episcopall gravity and prudence by which they endeavoured to settle them in Catholick Vnity Hereby we may observe that the Brittish Clergy were not broken out
the beginning of the following year But the short remainder of his life he spent very proffitably for Gods Churches For not contenting himself with providing for the spirituall good of his own See he extended his zeale and care beyond the limits of the Island Insomuch as some Authours write that to procure an Vnion and charitable correspondance between the Churches of the Saxons Brittains Scotts and Irish he undertook a painfull voyage into Ireland to perswade them to a conformity with the Vniversall Church in celebrating the Paschall solemnity 2. But perhaps their meaning was that by his appointment a Conference or Synod was assembled in which certain Irish and Scottish Bishops met to compose differences about that point Which Synod according to the Centuriators of Magdeburg was celebrated in the Isle of Man in which S. Laurence earnestly contended for an uniformity with the Catholick Church in that Observation and wrote letters to the same effect to the Irish and Scottish Bishops who were absent 3. Neither were his endeavours vain for as the Authour of his Life in Capgrave relates By S. Laurence his preaching and exhortations in Ireland Scotia his fame was largely spread insomuch as S. Tenan an Arch-bishop of Ireland came to him A man of so great Sanctity that he is reported to have raised to life three dead persons Which Holy Bishop having heard S. Laurence disputing touching the Paschall observation and other Apostolick Institutions yeilded the Victory to Truth and endeavoured to âeform the practise of his own Nation 4. And no wonder it is that Truth defended by such a man should prevayle since he by Gods assistance confirmed it with Divine Miracles Among which the restoring of a dead man to life at his return from the same Synod is recorded by the said Authour The man of God Laurence being returned saith he found the son of a man who had kindly entertained him dead and the parents in great sorrow Who with a loud voyce cryed to him O holy man restore our son to us that we may more firmly beleive in Iesus Christ whom thou hast preached to us Hereupon the Holy Bishop having first offred up his prayers to God said to the Child Arise who presently rose up and withall testified that being dead his soule was violently drawn by horrible spirits to the flames of Hell but upon the prayer of the holy man Laurence it was by Angels shining with brightnes brought back to the body Hereupon the child together with his Father mother whole family and kinred were baptised and the Holy Bishop passing through the whole region dispersed saving doctrine every where which he confirmed with Miracles 5. These are the last Gests recorded of S. Laurence who in the beginning of the following year of Grace six hundred and nineteen deposed his mortality and was buried in his own Church neer his Predecessour S. Augustin with an Epitaph inscribed which commemorated his forementioned scourging by S. Peter Not the English only but Roman Church likewise celebrates his memory on the second of February for thus we read in the Martyrologe At Canterbury in England is this day celebrated the commemoration of S. Laurence who after S. Augustin govern'd that Church and converted also the King to the Faith Vpon which passage Baronius thus writes In the Catalogue of the Writers of Brittany is signified that the Life of S. Laurence was compiled by Gâtzelin a Monk of S. Bertins in Flanders which probably is the same still extant in Capgrave 6. It hapned commodiously that S. Mellitus Bishop of London was returned into Brittany before the death of S. Laurence For since the Kings of the East-Saxons would not admit him neither could Eadbald whose power was not so great as his Fathers constrain them to it now upon the vacancy of the See also at the the request of Eadbald and no man opposing he succeeded S. Laurence therein whilst S. Iustus governed the See of Rochester These two Bishops as we read in the Antiquities of Brittany with an equall care and solicitude exercised their Episcopall function and received exhortatory letters from Pope Boniface who after Deusdedit governed the Roman Church Those to Mellitus are not now extant But the Letters directed to S. Iustus shal be mentioned in due place 7. King Eadbald the year foregoing this had begun the building a Chappel to the honour of the Blessed Mother of God in the Monastery of S. Peter which being now finish'd was consecrated by S. Mellitus S. Beda makes mention of it And how gratefull it was to the Blessed Virgin Mary was oftimes made manifest by praises sung to God in it by the glorified Saints and many Miracles saith the Authour of S. Mellitus his life XI CHAP. 1.2 c King Edwins Conquests 1. IN the mean time Edwin King of the Northumbers according to a Divine Oracle being exalted from a state of Exile to that Kingdom encreased his dominions For in the year six hundred and twenty he fought against Cadwan the Brittish King who had compelled King Ethelfrid to retire more Northward quitting certain Provinces of the Brigantes Yorkshire lying towards Wales Which Provinces Edwin now again recovered having overcome him in battell The Region thus recovered was anciently called Elmeâ saith Camden and it is seated near Leeds a principall town in Yorkshire in the Saxon tongue called Loyds which became a Royal Town after the burning of Cambodunum Almonbury or Albanbury in this Kings days where S. Paulinus built a Church to the honour of our Proto-Martyr S. Alban 2. The year following the same King Edwin fought prosperously against the Scotts and Picts lead by their King Eugenius and recovering from them the Provinces of Galloway and Laudon added them to his own Dominions That Region was in the times of the Romans call'd Valentia belong'd to the Brittains Some Wrâterâ say that the Scottish King Eugenius was at this time dead and that these Provinces were won from Ferquhard his Son and this with lesser difficulty by reason of civill dissentions between the said Ferquhard and his Nobles He is sayd to have been educated and instructed by Conan the Holy Bishop of Sodor in the Isle of Man and that afterward by means of frequent conversation with Brittish Preists he fell into the Heresy of Pelagius with which never any Scottish King before had been tainted Thus Hector Boëtius Although no other Historian does in this age impute that Errour to the Brittains 3. King Edwins conquests were the next year yet further extended For according to Saint Beda's relation he subdued the Islands called Mevaniae or Meneviae to the English Empire One of which Islands lying more toward the South namely Anglesey is both more happy in producing plenty of corn and other fruits and in quantity larger as containing according to the English estimation the measure of nine hundred and sixty families Whereas the other to wit
whose teaching and ministery his subiects might be instructed in the true Faith and enioy the Sacraments of it 3. The Scotts to whom he sent were not such as S. Beda calls Scots of the Southern but Northern countrey that is not such as inhabited Ireland the ancient Native countrey of Scots but the Northern parts of Brittany and were mingled with the Picts For among them it was that both himself and his Brethren had remained many years during their banishment by the testimony of the same Authour 4. Those to whom King Oswald sent complying with his desire sent him out of their countrey a Preacher calld by some Writers Corman But his coming took not that effect which was desired and expected Whether it was that he was a man of a rude disposition so that he could not comply with the humour of the Saxon Nation or being not well acquainted with their tongue he found too great tediousnes and difficulty in conversing with them or that he was impatient of labour what ever the cause was finding little proffit in his endeavours he shortly returnd whence he came and in a publick Meeting of those who had sent him gave this account of his deserting so suddenly his employment saith Saint Beda by telling them that no good could be wrought in that Nation to which he had been sent by reason they were men of a rough barbarous and incorrigible nature 5. Notwithstanding this mans endeavour to excuse himself by disparaging the Saxons yet did not that Assembly of Scottish Clergy desist from their intention to endeavour the satisfaction of King Oswald Whereupon saith S. Beda there was a great debate in the Council about the course they were to take for that purpose for they had an earnest desire to contribute to the salvation of that Nation seeking it at their hands though they were somewhat troubled that the Preacher sent by them had not been received 6. It fell out happily that in this Assembly there was present among others one calld Aidan a man of an humble charitable and meek spirit who earnestly interceded for the ignorant rude Saxons advising withall that such Missioners should be chosen as could comply with the rudenes of the Nation instilling by little and little the Mysteries of Christianity into their minds c. Aidans discourse pleased the whole Assembly and himselfe was iudged most proper to succeed in this Apostolick employment Him therefore they sent and he was received by King Oswald with all kindnes ioy 7. He was by Profession a Monk educated in the famous Monastery of Hye which had a Superiority over all other Monasteries of the Picts a long time and also enioyd supreme iârisdiction in all Ecclesiasticall affairs saith the same S. Beda Adding that the said Island of Hye or Iona of right pertaind to Brittany from which it was divided by a very narrow sea but by the free gift of the Picts inhabiting the adioyning continent it had many years before been bestowed upon the Irish Monks by whose preaching they had received the Faith of Christ. 8. From hence it was that the holy Preacher Aidan came into the Kingdom of the Northumbers having first been consecrated Bishop at the time that Segenius a Preist was Abbot of the said Monastery Now Aidan saith S. Beda was a man of eminent meeknes piety and moderation having withall a zeale of God though not perfectly according to knowledge For following the forementiond erroneous custom of his own Nation he observ'd the Paschal Solemnity from the fourteenth Moone to the twentieth Which Errour though according to the iudgmeÌt of Baronius it was no light one yet did not exclude that Nation from the Churches Communion It had indeed been oft condemn'd by Ecclesiastical Councils but since it regarded only external Rites and not Dogmes of Catholick Faith it was a while tolerated till the Truth could be more perfectly discover'd to that people Neither indeed could the Scots be iustly reckond among the Quartodecimani condemned by the Council of Nicéa for as they did not celebrate Easter after the Roman custom so neither did they after the Iewish 9. S. Beda therfore thus excuses this holy man I can neither commend nor approve Aidan for that he did not celebrate Easter in the due time which he did either out of ignorance of the Canonical account or if he knew it would not conform thereto because he was unwilling to contradict the practise of his own nation Yet in this I doe much approve him that in observing Easter after his own fashion he neither in his heart beleived nor openly venerated or taught any thing different from us for he kept it only in memory of the Passion Resurrection and Ascension of the Mediator of God men Iesus Christ. Moreover the day celebrated by him was not as some doe erroneously think the same fourteenth Moone which the Iews observed on what day of the week soever it fell for he always kept it on a Sunday falling between the fourteenth Moon and the twentieth to show his beleif of our Lords Resurrection which hapned on the first day of the Week and likewise to shew his hope of our Resurrection which he beleived as the Church also doth shall befall likewise on the first day of the week or Sunday 10. This is the only defect imputed by S. Beda to Aidan the Scottish Monk and Bishop In all other regards he acknowledges him Orthodox agreeing in the common Faith of the Catholick Church Yea moreover he was esteemd by him not only free from errour or vice but a great example of vertue and holines And particularly saith he among other good precepts of vertuous living he left to Clergy-men a most wholesome example of abstinence and continence Now it is well known that by abstinence S. Beda understands an austere life consisting in a contempt of delicacy in food and by continence an abstaining not only from all unlawfull sensual delectations but those also which to others would be lawfull in a Matrimoniall State He addes That the thing which most commended his Doctrine to all was that as he taught so both himself and all that belonged to him practised in their lives For he neither loved nor cared for any contentments of this present world 11. It is very probable that from his Example proceeded the custom in Brittany not only of abstaining from flesh but also fasting on Fridays which is not practised in Catholick countreys abroad Though he then added Wednesdays also to that austerity For thus S. Beda writes At that time Religious men and woemen informed by Aidan's examples through the whole year prolonged their fast till three of the clock after noon on Wednesdays and Fridays except only in the Paschall time 12. Moreover Aidan being himself a Monk came out of the School of S. Columba in the Monastery of Hye who left behind him Successours of his own Institut men eminent for
having surrendred the Kingdom to his Cousen Egric was retired into a Monastery Now Egric during his short raign had oft been vexed with the incursions of Penda King of the MerciaÌs but this year he invaded his countrey with a powerfull army which he was not able to resist In this danger by common advice it was decreed to call King Sigebert out of his solitude For which purpose Messengers were sent to solicite him to prefer the common care of the Kingdom before his privat Devotions He earnestly opposed a good while this proposal but at last saith Saint Beda even against his will they drew him from his Monastery to the Army for they hoped that the presence of so Noble and Valiant a Prince would encourage the fainting soldiers ready for fear to disband Notwithstanding Sigebert mindfull of his present profession though he was encompassed with a Royal army would not act the part of a soldier nor carry in his hand any other thing besides a rodd 2 Thus unarmed and with an intention to act the part of a General onely with his counsell and prayers he proceeded to the Battell Which was violently begun by Penda in which Sigebert being prepared to receive not give wounds took no care to defend his own life So that he became an easy Victime to the Enemies cruelty King Egric likewise was slain with him and for a perishing Crown received one that was immortall How precious the death of Sigebert was fighting for Religion and his countrey posterity shewd by giving him the title of a Martyr for with that dignity he is commemorated in our Martyrologe on the seaven and twentieth of September but in the Gallican on the seaventh of August 3. The innocent blood of Sigebert and Egric watering this Eastern feild made it fruitfully budd with flowers of many royal vertues in his Successour which was Anna the Son of Eni of the Royal family a Prince of admirable Vertue and Father of a most glorious Offspring saith S. Beda Now Eni was Son of Titullus and brother of Redwald so that Anna's succession being legal was unquestioned by all Never any Saxon King was blessed with such a progeny His son Erconwald afterward Bishop of London was for his Sanctity illustrious to the whole Church His daughters were Queen Etheldreda twice a wife yet always a most chast Virgin Sexburga also a Queen Ethelburga a most holy Virgin and Abbesse of Barking Edilburga a Virgin likewise and Abbesse of Brigue And lastly Withburga a chast Virgin All which are inscribed in our Martyrologe with the Title of Saints concerning each of which we shall hereafter treat in due place With so many glorious Stars did this one good King Anna adorn the palace of our Heavenly King X. CHAP. 1.2 c. King Oswalds Mercy and Piety 5.6 His desire to dye for his people 7.8 His battell against Penda and death 1. KING Oswald yet remained alive expecting the like end of his race But before we conduct him to his death it will be expedient after the old Roman fashion to adorn and crown the Sacrifice before its immolation by declaring some of those many vertues which he shewd both in living and dying We sayd some thing before of his Piety to God and munificence in his service These sublime vertues were accomâpanied with others regarding Gods poorest servants whose wants and incommodities he would not only supply when they were in his view but he would often be inquisitive to find out objects of his mercy and liberality He never sent away from him any poore man empty-handed but performed exactly that precept of our Lord Give to every one who asks thee Yea his liberality was so boundlesse that he almost empoverished himself by supplying the indigence of the poore 2. One Noble Example of this vertue is recorded by S. Beda and generally all our Historians which was this On a certain Feast of our Lords Resurrection the Holy Bishop Aidan and King Oswald dined together when one of the Kings servants coming in told him that at the gate there stood a great multitude of beggars in great necessity King Oswald glad of an occasion to exercise his Charity stretched forth his hand and took up a silver dish full of meat which he commanded the servant to distribute among those poore not the meat only but the dish which for that purpose was to be broken in peices S. Aidan was much affected with so commendable an expression of piety in the King and taking that hand which had given the Plate said Let this hand never be consumed which has so liberally distributed the Gifts of God This propheticall benediction God heard and approved with a great Miracle For after the Kings death when all the rest of his body was dissolved into dust that hand remaind entire both in the flesh and sinews for many ages as shall be proved by many witnesses 3. How acceptable these vertues were to Almighty God he shewd by heaping on him even great temporal prosperity For sayes Saint Beda King Oswald together with the Nation governd by him was blessed not only with a sure hope of a heavenly Kingdom unknown to his Ancestours but moreover by Gods speciall assistance who made both heaven and earth he encreased his Dominion by the accesse of more Provinces then any of his Progenitours had enioyd For he not only united the Kingdoms of the Deiri and Bernicians but had a supereminent power over the four Nations and Provinces of Brittany which were divided into four tongues of the Brittains Picts Scotts and English 4. Yet did not the cares of so largean Empire withdraw his mind from a frequent conversation with God On the contrary the same Authour writes that whilst he managed the government of so many Provinces his cheif solicitude and labours were how to obtain a celestiall Kingdom The generall same gives that his frequent practise was to persist in his prayers from Morning Lawds to brâad day and that by reason of his almost continuall custom of Praying and praising God wheresoever he was sitting he would hold his hands on his knees with his face looking up to heaven and lastly that he ended his life in the midst of his Prayers For being compassed on all sides with enemies and weapons when he saw himself upon the point to be slain he prayed for the soules of his soldiers And hence arose the Now common Proverb God have mercy on their soules sayd King Oswald when he was falling dead to the Earth This expression of piety we English Catholicks to this day owe to this good King for though the generall practise or the whole Church in all ages was to implore the Divine mercy for those who dyed in her Communion yet this speciall form of expressing our Charity by saying God have mercy ân their soules came from this most pious King who in his last danger as it were forgetting himself became an intercessour for
it is onely thirteen days old 15. And as touching your Father Columba and his Successours whose Rule you say you follow and whose Sanctity has been asserted by many Miracles I might answer That in the last day many will say to Christ that in his name they have prophecied cast out Devills and wrought many Miracles to whom he will say That he never knew them But far be it from mee to apply this to your Fathers since it is more iust that I should beleive good then evill of persons unknown to mee Therefore I will not deny but that they were devout servants of our Lord and favoured by him since with a pious intention though rusticall Simplicity they served him And my iudgment is that such an erroneous Observance of Easter did not much preiudice or endanger them because not any one had shewd them Rules of a more perfect Institut Wheras no doubt if any Catholick skilfull in calculation had rightly informed them they would as well have followd his instructions as they did obey these Precepts of God which they had learnt Wheras if thou and thy Companions henceforth contemne to obey the Decrees of the See Apostolick yea of the Vniversall Church which are moreover confirmed by Holy Scriptures without all doubt you will sin greivously For though your Fathers were Saints are they so few in number living in the corner of a remote Island to be preferred before the Vniversal Church spread over the whole world And if your Columba yea ours also if he were Christs was a Saint powerfull in Miracles shall his authority outweigh that of the Apostle to whom our Lord said Thou art Peter and upon this Rock I will build my Church and the gates of Hell shall not prevayl against it And to thee I will give the keyes of the Kingdom of Heaven 16. Wilfrid having thus finished his discourse the King addressing his speech to Bishop Colman said Tell mee Were these words in very deed spoken by our Lord to S. Peter Who answered They were indeed spoken to him The King replied Can you produce any proof of so great power given to your Columba He answered No Sir The King added Doe both sides then among you agree that these words were spoken principally to S. Peter and that the keyes of Heavens gates were given him by our Lord They answered We both acknowledge this Thereupon the King concluded saying And I also assure you I have no intention to contradict the Porter of heaven but according to my knowledge and power I will obey his Ordinances in all things for feare when I come to heaven gates and he who keeps the keyes be displeased with mee there be none to open them and let mee in When the King had said thus all that were present both accessours and bystanders applauded his speech and relinquishing their former imperfect instituts speedily embraced those which appeared to be better 17. Thus ended this Synod ot Conference What effect it produced among the Scotts shall be shewed when we have concluded the Narration of another Controversy at the same time agitated touching the manner and fashion of the Ecclesiasticall Tonsure XVIII CHAP. 1.2 c. A Controversy in the same Synod touching Ecclesiasticall Tonsure Three severall manners of Tonsure 12. Agreement between the Saxons and Scotts c. in all Points of Doctrine 13. Obstinacy of the Scotts 1. THAT at this meeting there was a dispute touching Ecclesiastical Tonsure S. Beda expresly testifies But does not explain the point wherein the difficulty lay Yet this is certain that there was not any one in that Assembly which either derided or neglected the said Tonsure as Protestants now doe 2. The primitive antiquity of this Tonsure by which Ecclesiasticall persons for a sign of distinction froÌ the Layty by cutting off some part of the hair on the top of their heads formed it into the fashion of a Diadem or Crown is referred by S. Isidor to the Apostles and said to be an imitation of the Nazarites for thus he writes If I be not deceived the practise of the Ecclesiastical Tonsure was derived from the Nazarites Who first nourishing their hair and suffring it to grow long undertook by vow a laborious Exercise of Continence abstinence and other austerities which having performed they shaved their heads and by Gods command cast their hayr into the fire of the Sacrifice signifying thereby that they consecrated the perfection of their Devotion to our Lord. The practise according to this example was introduced by the Apostles importing that Ecclesiastical persons devoted to the service of God are consecrated to him as the Nazarites were which they testified by cutting off the hayr so professing that they devested themselves of the old man and his acts 3. The Controversy therefore was about the manner and fashion of the Tonsure of which there were severall kinds the Principall whereof are said to have taken their Originall from Saint Peter or Saint Paul The manner of Saint Peters was to shave the top of the head leaving below toward the forehead and ears a Circle or Diademe representing the Crown of thorns which our Lord bore Thus write Amalarius and Alcuinus who addes that this Saint Peter ordaind to the end that Clergy-men might be distinguished from secular not only in their cloathing but form of wearing their hayr And Steven the Preist called also Eddius writes of Saint Wilfrid that he willingly received from Saint Dalfinus Arch-bishop of Lyons the form of S. Peters Tonsure resembling the Crown of thorns encompassing our Lords head 4. This is the form of Tonsure at this day in use among the Disciples of S. Benedict and S. Francis as likewise some other Religious Orders and no doubt was anciently received by all Ecclesiasticall persons and which by the Greeks is called ãâã ãâã ãâã ãâã ãâã But in following times as Bellarmin observes Ecclesiasticall persons among the Secular Clergy changed this Tonsure instead of the said Diademe about the lower part of the head shaving only the top or crown of the head in form of a Circle the which Circle at this day is enlarged according to the degrees of their Orders By which change the ordinance made by the fourth Council of Toledo is manifestly transgressed Let all Ecclesiasticall persons and Lectours as likewise Deacons and Preists shave the whole upper part of their head and leave below only the crown of a Circle Not as in the parts of France the Lectours are observed to doe who weare long hair as lay-men doe and onely shave a small Circle on the top of their heads For such a fashion is observed in Spain only by Hereticks Wherefore it is necessary for the taking away scandall from the Church that this mark of shame be abolished and that there be one onely fashion of Tonsure as is practised generally in all Spain 5. The Second manner of Tonsure is supposed to have descended from Saint Paul and saith S.
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 âo 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 âver 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 escaâped the danger of eternall death and also by hââ 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 returnââ 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
was miraculously forbidden and hindred as we shall shew more at large when we come to the season of that Mission For Almighty God designed him for another employment which was the reducing of the Scottish Monks and Clergy to a conformity with the Catholick Church in the Celebration of Easter in Canonicall Tonsure and other Rites How this was effected S. Beda thus relates 10. Not long after saith he those Monks also which inhabited the Island of Hy of the Scottish nation together with all the Monasteries subiect to them were by Gods Providence brought to the Catholick Observance of Easter and Canonicall Tonsure For in the year after our Lords Incarnation seaven hundred and sixteen in which after that Osred King of the Northumbers was slain Coeâred governed there there came to them out of Ireland the holy and Venerable Preist Egbert of whom we spoke before and was with great reverence and ioy received by them He being a very winning Teacher and moreover one who devoutly practised what he taught was willingly hearkned to by them all and by his diligent and pious exhortations changed the inveterate Tradition of their Ancestours to whom we may apply that saying of the Apostle That they had a zeale of God but not according to knowledge and taught them to celebrate the Prime Christian Solemnity and to receive the Canonicall Tonsure after the Catholick and Apostolick manner And herein we may admire the mercifull dispensation of Divine Providence that the same Nation which formerly had with great willingnes communicated to our Ancestours the Light of Divine knowledge should afterward by our English Nation be brought to a perfect form of living in things whereof they were formerly ignorant As on the other side the Brittains who refused to communicate to the English the knowledge of the Christian Faith now that the same English were perfectly instructed in the Rule of Christianity yet they remaind in their inveterate Errours and celebrated Christian Solemnities and Rites in a manner different and opposite to the Vniversal Church 11. Now the said Monks of Hy by the teaching of Egbert received the Catholick Rites when Dunchad the tenth from S. Columba was Abbot of that Monastery and about fourscore years after they had sent Aidan to preach the Gospell to the English Nation The man of God Egbert remaind thirteen years in the said Island which he had consecrated as it were anew to our Lord by bringing among them the Spirit of Christian communion and peace 12. At length in the year of our Lords Incarnation seven hundred twenty nine in which the Paschall Solemnity fell on the eighth before the Calendâ of May when he had solemnly celebrated Masse in Memory of the said Resurrection of our Lord the same day he likewise went to heaven and there in the Society of our Lord and his Apostles finished the ioy of that highest Festivity which he had begun on earth with his Brethren whom he had converted to Vnity Yea now he never ceases to celebrate it without end 13. And truly it was a wonderfull dispensation of the Divine Providence that this Venerable man not only passed out of this world to the Eternal Father upon the Paschal Feast but when that Feast was celebrated aright on such a day as it never had been before in those places This was great ioy to the Monks that they were arrived to the certain Catholick time of that Feast and that they were assured to enioy the Protection of the same Venerable Father by whom they were rectified And it was a ioy to him that he was preserved alive till he might see his Disciples solemnise that day together with him which formerly they had always avoyded Thus being assured of their amendment the most Reverend Father exulted to see that day of our Lord he saw it and was glad Thus happily he dyed and both in the Roman and other Martyrologes his name is recited among the Saint on the four and twentieth of April THE SEAVETEENTH BOOK OF THE CHVRCH-HISTORY OF BRITTANY I. CHAPTER 1.2 c. Pope Vitalians Letter to King Oswi concerning the election of an Arch-bishop of Canterbury in the place of Wigard who dyed at Rome 1. BY reason of the distractions caused by the late raging Pestilence the two principall Sees of Brittany were some years vacant But in the year of Grace six hundred sixty five by the care of two pious Kings Oswi King of the Northumbers and Egbert King of Kent order was taken for supplying them Thus writes Saint Beda King Oswi saith he though he had received his education and instruction from the Scotts yet now came to understand of a truth that the Roman was the Catholick Apostolick Church therefore ioyning in counsell with Egbert King of Kent they with the election and consent of the English Clergy sent to Rome to be ordained Arch-bishop of Canterbury a certain vertuous Preist and fittly qualified for that dignity named Wigard one of the Clergy of the late Arch-bishop Deus-dedit to the intent that he being invested with Archiepiscopall authority might ordain Catholick Bishops over all the Churches in Brittany 2. Moreover in token of their respect to the See Apostolick together with Wigard they sent Letters and presents to Pope Vitalâan who then sate in S. Peters Chaire with vessels of gold and silver in no small number saith the same Authour 3. Wigard being arrived at Rome and having acquainted the foresaid Pope with the cause of his iourney presently after both himself and almost all those of his attendance were swepd away by a pestilence which suddenly seised on them 4. Pope Vitaliam by his Letters to King Oswi dated the year following and which are extant in S. Beda gave him an account of these things In which Letters he first congratulates the Kings Orthodoxe faith and zeale for propagating the same Faith among his subjects Exhorting him earnestly in all things to follow the pious Rule and Tradition of S. Peter and S. Paul who were the two great Lights of the Vniversall Church Particularly he instructs him how the Catholick way of observing the Paschall Solemnity came from their teaching and practise 5. Consequently he informs him how he could not so soon find a man in all points adorned with such qualities as they required in a Prelate considering that the great distance of their countrey deterred men from accepting the Episcopall charge there But assoon as a fitt person could be found he would not fayle to direct him thither to pluck up all the tares which the Enemy had sown in their Churches 6. Then he adioyns his gratefull acknowledgment for the Gifts which he had sent in honour to the Blessed Prince of the Apostles assuring him that both himself and his whole Clergy would dayly pray to Almighty God for his health But as for the design'd Arch-bishop Wigard who brought those gifts he with great greife recounts his sudden taking out of
gathered a numerous Congregation of Disciples into whose minds they instilled the waters of saving knowledge Yea moreover they mingled with the Instructions of Christian Doctrin out of Holy Scriptures other Documents likewise of Poetry Astronomy and Ecclesiasticall Computation In proof whereof there remained alive to these times severall of then Disciples who understood the Latin and Greek Tongues as perfectly as their Native language Thus writes S. Beda 2. And forasmuch as concerns the Greek tongue the said Arch-bishop saith B. Godwin erected a Schoole for the teaching of it in a village which from thence was called Greeklade but now corruptly Cricklade The teachers whereof afterward repairing to Oxford about twenty miles distant from thence are supposed to have thereby layed the foundations of that most famous Vniversity Notwithstanding Brian Twine the Antiquary of the said Vniversity will not allow this to have been the prime Originall thereof but earnestly contends that it was a long time before in the times of the Brittains founded by certain Grecian Doctours 3. The said B. Godwin addes that the Arch-bishop and Abbott brought with them from Rome a plentifull store of most choice Books both Greek and Latin and among the rest a Homer so accuratly written in such beautifull letters that it is scarce credible that at this day there should be extant any one Copy even among the most exquisite Prints either more fair or more perfectly correct then it 4. So great indeed was the benefitt which this Nation received from the diligence zeale and liberality of these two eminent persons that Saint Beda with iust reason affirmed That there had never been more happy times since the Saxons and English first entred this Island Such valiant and withall Christianly pious Kings governed here that they were a terrour to all barbarous Nations Likewise generally their Subjects desires were caried to heavenly and eternall ioyes at this time more effectually preached unto them then any time before And who soever were willing to be instructed in Sacred learning had Maisters ready the teach them Moreover they begun now through all to Churches of the English to learn the Roman manner of singing in the Church which before was only practised in Kent And the first Master of Ecclesiasticall Musick in the Kingdom of the Northumbers except Iacob heretofore mentioned was Eddi sirnamed Steven who was invited thither out of Kent by the most Venerable Prelat Wilfrid who was the first Bishop of the English Nation which taught the Saxon Churches the Catholick manner of living VIII CHAP. 1.2 Saint Theodore visites all Provinces 3.4 c. He ends the Controversy about the Bishoprick of York between S. Wilfrid and Saint Ceadda to the advantage of S. Wilfrid 6. c. S. Ceadda made Bishop of the Mercians at Lichfeild 1. WHereas S. Beda as hath been declared testifies that the Holy Arch-bishop Theodore made a progresse through all the Provinces of Brittany to reform abuses determine Controversies and settle Order and Vniformity every where in as much as an Vniversall Iurisdiction was committed to him by the Pope We will here mention some particular Gests of his especially recorded in our ancient Monuments 2. In the first place then saith S. Beda the Arch-bishop Theodore coming to the Citty of Rhofi Rochester which See since the death of the Bishop Damian remaind Vacant he there ordaind a man more versed in Ecclesiasticall matters and content with the former simplicity of living then exercised in secular businesses His name was Puâta He was most eminently skilld in the Roman manner of Singing in the Church which he had learnt from the Disciples of Pope Gregory 3. From thence he went Northward and in the Kingdom of the Northumbers concluded a long debate touching the Bishoprick of York to which there were two pretenders both venerable and Holy Bishops S. Wilfrid and S. Ceadda S. Wilfrid had been first Elected thereto and was sent by Alâfrid King of the Deiri or Yorkshire into France to be consecrated by Agilbert Bishop of Paris But his Father King Oswi upon what Motive is not declared appointed Saint Ceadda then an Abbot among the Northumbers to be Bishop of York to which he was consecrated by the impious and Sacrilegious Wina formerly Bishop of Winchester and then of London This controversy the Arch-bishop Theodore determined to the advantage of S. Wilfrid who returned into Brittany a little before his arrivall and in Kent saith Saint Beda ordained Preists and Deacons untill the Arch bishop Theodore came to his See 4. In this Controversy the Sanctity of Saint Ceadda did eminently shine forth who readily and humbly obeyed the Arch-bishops sentence and willingly rendred both his See and Episcopall dignity to S. Wilfrid This is thus related by the same S. Beda When the Arch-bishop saith he charged S. Ceadda that he had not been duly consecrated Bishop he with an humble voyce answered If you are sure that I have not entred into this Bishoprick aright I willingly depart from the Office for truly I never judged my self worthy of it but it was simply out of Obedience that I though unworthy thereof undertook it being thereto commanded The Arch-bishop hearing the humility of his answer said that it was not requisite he should quitt the Episcopall dignity and therefore he again perfected his Consecration after the Catholick manner Now what Errour had been committed in his former Consecration is not declared by any of our Writers For though his Ordainer Wina were indeed an unwortly Bishop impious and Sacrilegious and though he had been consecrated to a Church not vacant this might be a sufficient cause to oblige him to relinquish that See but neither of these could invalidate his Consecration 5. Now it hapned at the same time very commodiously that Iarumanâus Bishop of the Mercians dying King Wulfere requested the Archbishop to appoint a Bishop over his Province The Arch-bishop would not ordain there a New Bishop but desired King Oswi that Ceadda might be given them for their Bishop who at that time lived quietly in his Monastery at Lestinghe Thus S. Ceadda undertook the Bishoprick of the Nation of the Mercians and likewise of the Lindesfari which he according to the examples of the ancient Fathers administred with great diligence and perfection of life Thus writes the same Saint Beda From whose words misunderstood Iohn Stow erroneously collects that S. Ceadda was Bishop both of the Mercians and of Lindesfarn also whereas the Lindesfari in that passage are the inhabitants of Lincolnshire among whom not long before the Christian Faith having been spread they had a Bishop of their own seated at Sidnacester an ancient Citty whereof at this day no traces remain 6. S. Ceadda now a second time Bishop did not for all that relinquish his Monasticall manner of living but according to the ancient custome joynd it with the Episcopall And for that purpose saith S. Beda King Wulfere gave unto him a
that saving Oblation was of wonderfull vertue for the redemption both of soule and body This relation I my self received from severall persons who had heard it from the man himself to whom these things befell And therefore I thought it expedient having been clearly convinced of the truth of it to insert it as undoubtedly certain in this my History Thus writes S. Beda After this disgression wee will return to Saint Wilfrid at Rome IV. CHAP. i. 2 c. Saint Wilfrids cause heard and determined in a Roman Synod to his advantage 1. WEE have already declared how Saint Wilfrid arriving at Rome found Pope Agathon in great solicitude concerning the faith of all Churches upon occasion of the Heresy of the Monothelites much spread in the East For which purpose among other Provinces he sent likewise into Brittany where he commanded a Synod to be assembled to the end he might explore whether the Faith of the Saxon Church there were sound and uniform with other Catholick Churches or in any point corrupted 2. The person sent by him for this purpose saith S. Beda was a Venerable Preist called Iohn Arch-Cantor of the Church of S. Peter and Abbot of the Monastery of S. Martin who this year arrived in Brittany being conducted by the most Reverend Abbot Biscop by sirname Benedict His busines was to invite the Arch-bisho Theodore to come himself or at least to depute another in his name to the Rome Synod to be assembled for repressing the foresaid Hiresy This appears by the said Popes Letters written the next year to the Emperours of Constantinople Heraclius and Tiberius in which this passage is extant Our hope was saith he to have ioynd to this our Assembly our Fellow-bishop Theodore a learned Philosopher and Arch-bishop of the great island of Brittany together with other Bishops abiding in those parts and for that reason we hitherto deferred this Council Which expression as it argues a wonderfull merit and esteem in which this holy Arch-bishop was held in that age so it disproves manifestly the assertion of Sir H. Spelman who thence collects that S. Theodore was called to the Council held at Constantinople whereas it is evident that it was the Roman Synod assembled the year following to which he was invited 3. In the mean time S. Wilfrid being arrived at Rome saith William of Malmsbury he found the whole Citty in a solicitous expectation of him For his coming was prevented by a Messenger sent from S Theodore Arch-bishop of Canterbury whose name was Kenewald a Monk of a modest and Religious comportment who brought with him in Writing severall Articles of accusation against S. Wilfrid conceived in very rude and bitter expressions S Hilda the famous Abbesse likewise sent Messengers on purpose to aggravate the charge against him This seemd a matter of so great consequence to the holy Pope Agathon that for determining it he presently assembled a Council of fifty Bishops and Abbots in the Great Church of our Saviour which had its sirname from the founder of it the Emperour Constantin Before this Council was S. Wilfrid summond accused defended and in the end absolved The whole proceeding of this Council in the cause of this holy Bishop which was the only busines debated in it cannot be better related then we find in thâ authentick Copy of it preserved by William of Malmsbury and also extant in a Manuscript produced by Sir H. Spelman among his Councils of Brittany The Form whereof is as followeth 4. In the Name of our Lord and Saviour Iesus Chr. In the twelfth year of the raign of our most pious and glorious Emperour Constantin the elder and his Brethren our new made Emperours Heraclius and Tiberius in the seaventh Indiction in the month of October Agathon the most blessed Pope of the Catholick Church presiding the most holy Gospels being sett before in the Church of Saviour named from Constantin and together sitting with him these holy and learned Bishops as Assessours in the present cause Crescens Bishop of Vinon Phoberius Andreas of Ostia Iuvenal of Albano 5. Agathon the most Holy and Blessed Bishop of the Catholick Church and Apostolick Citty said thus to the Bishops sitting with him I doe not beleive that your Holy Fraternities are ignorant of the cause moving mee to call you to this Assembly For my desire is that your Reverences would ioyn with mee in hearing and treating of a Debate lately risen in the Church of the Brittish Isle where through Gods Grace the multitude of true Beleivers is encreased A relation of which Controversy hath been brought to us as well by information of persons thence arrived here as by Writings 6. Then Andrew the most Keverend Bishop of Ostia and Iohn of Porto said The ordering of all Churches dependeth on the authority of your Apostolick Sanctity who sustain the place of the Blessed Apostle S. Peter But moreover we by your command have read unto our fellow-Bishops sitting here with us the severall Writings which Messengers directed hither from Brittany presented to your Holines as well those which certain Messengers a good while since brought from the most Reverend Arch-bishop there together with the informations of others against a certain Bishop who as they say is privily slipped away as also those which were presented by the Devout Bishop Wilfrid Bishop of the Holy Church of York who having been cast out of his See by the forenamed Holy Arch-bishop is come hither In all which Writings though many questions be inserted yet we doe not find that by any Ecclesiasticall Canons he ha's been convicted of any crimes and consequently he was not canonically and legally eâected Neither doe his accusers here present charge him wiâh any naughty acts meriting a degradation On the contrary it appears to us that notwithstanding his uniust suffrings he hath born himself modestly abstaining from all seditious contentions All that he hath done is that being driven out of his See the said venerable Bishop Wilfrid made known his cause to his fellow-bishps and it come for iustice to this See Apostolick 7. Agathon the most holy and blessed Bishop of the Catholick Church and of the Apostolick Citty of Rome said to his Brethren sitting with him Let Wilfrid the Venerable Bishop âf the Holy Church of York who I am informed attends at the dores of our Secretary be here admitted and bring with him the Petition which he is sayd to have compiled The holy Bishop Wilfrid being entred into the Venerable Secretary said I beseech your Holines be pleased to command that my Petition may be openly read The most holy Bishop Agathon said Let the Petition of Venerable Wilfrid be received and publickly read And Iohn the Notaery received and read it to the holy and Apostolick Council in tenour following 8. I Wilfrid an humble and unworthy Bishop have at last by Gods assistance brought my steps to this supreme residence of Apostolick dignity as to a strong tower of safety from
whence doth proceed the regulation according to Sacred Canons to all the Churches of Christ and therefore I doe assure my self that your Venerable Paternities both by my suggestion in writing and likewise by the discourse which at my first coming I made to your Holines have been sufficiently informed that certain persons have violently and unjustly invaded my Bishoprick without convicting mee of any fault and in an Assembly in which were present Theodore the most Holy Archbishop of Canterbury and other Bishops they have endeavoured to usurpe my See which I had administred the space of more then ten years and in my Diocese three Bishops have been promoted though their promotion be contrary to the Canons Now upon what Motive or provocation the most holy Arch-bishop Theodore by his authority without my consent should ordain three Bishops in my See out of reverence to his person who was sent thither from this Apostolick Chair I am unwilling to examine Notwithstanding if it shall appear that against the Rule of Ecclesiasticall Canons being driven from my ancient See without any offence committed which is so severely punishable by the saâd Canons I have for all that been free from all factious tumultuousnes and quietly departed away after I had protested my innocence and the illegall proceedings against mee before the Bishops of the said Province I doe here submitt my self to your Apostolicall iudgment If your Sentence shall be that I remain deprived I doe with all willingnes and humble devotion embrace it But if you shall think fitt that I be restored to my Bishoprick this one thing I shall only begg of this Apostolick See that the foresaid invaders may be expelled from the Dioceses which I though unworthy have so many years governed Yet if you shall iudge expedient that more Prelats be ordained in the said Province of which I have been the sole Bishop I beseech you to take order that such may be promoted there as may be persons with whom I may quietly and peaceably ioyn in the administration of it 9. This Petition being read Agathon the most holy and blessed Bishop of the Holy Catholick Church and Apostolick Citty of Rome said It is no small satisfaction to this Assembly that in this Petition the Holy Bishop Wilfrid hath manifested to us that though he hath been unduly cast out of his See yet he never made any obstinate resistance by Secular power but with all humility begged the assistance of Blessed Saint Peter Prince of the Apostles withall professing his readines to submit to what soever Sentence the same Blessed Apostle from whom we receive our authority shall pronounce by my mouth 10. The Sacred Synod there residing among other decrees unanimously consented to this Wee doe ordain and Decree that the Holy Bishop Wilfrid be restored to the Bishoprick which he lately possessed And that the Arch-bishop shall ordain for his Coadjutours such persons as himself shall with the consent of a Synod to be assembled there make choice of and as for those persons who in his absence have illegally intruded into his Bishoprick let them be utterly expelled from thence And who soever shall refuse to receive this our Decree let them be interdicted 11. Saint Wilfrid being thus absolved and reestablished by Apostolick authority with the unanimous consent of the Roman Synod did not presently return but made his abode at Rome till the year following in which another more frequent Synod was assembled in the cause of the Monothelites of which Synod he appeared a principall member sitting there not as an Appellant but as sustaining the place of the Clergy of Brittany and Ireland 12. During the time of this his absence hapned the blessed death of his most beloved Disciple the glorious Virgin Saint Ethelreda or Ediltrudis twice a wife and always a Virgin Of whom wee have already by anticipation largely enough treated in the foregoing Narration of the Story of her Gests death buriall and incorruption to which wee referre the Reader We will onely adde the Prayer which the ancient English Church recited on the ninth of the Calends of Iuly being the day of her Deposition O God who doest encrease our ioy by the yearly Solemnity of thy Virgin S. Ethelreda Grant in mercy that wee may be assisted by her merits with the examples of whose Chastity wee are enlightned through our Lord c. Another Prayer to the same effect was in the Church Office on the day of her Translation on the three and twentieth of Iune V. CHAP. 1. S. Wilfrid declares the Faith of the Saxon Church in a Roman Synod 2. He obtains a Confirmation of the Priviledges of the Monastery of Medeshamsted or Peterborow 1. THE year following the same Pope Agathon saith Saint Beda having assembled a Synod at Rome of one hundred twenty five Bishops all whose names are found subscribed to the Synodall Letters in the fourth Action of the Sixth Councill against the Monothelites who taught that there was onely one Will and operation in our Saviour commanded Saint Wilfrid to be called to the same Synod and there to declare openly his own Faith as likewise the Faith of the Province and Island from whence he came Which he having done and thereby approved himself and his countrey-men to be Orthodox Catholicks it seemed good to the Council that among other things that also should be inserted in the Synodall Gests which was performed in this form Wilfrid the devout Bishop of York having appealed to the See Apostolick in a particular cause of his own by whose authority he was absolved from all accusations both certain and uncertain and afterwards called and admitted to this Synod of one hundred twenty five Bishops Where in the name of all the Churches in the Northern parts of Brittany and in the Isles of Ireland inhabited by English Brittains as likewise the Nations of Scotts and Picts he made open profession of the true Catholick Faith confirming it moreover by his subscription 2. The other Acts of this Synod not pertaining to our present History we will omitt After this Saint Wilfrid according to the Commission given him by Ethelred King of the Mercians obtaind from the See Apostolick and Roman Synod a Confirmation of the Priviledges and Exemptions granted by the said King to the Monastery of Medeshamsted or Peterborow which he had lately finished There is extant in Sir H. Spelmans Brittish Councils a Copy of a Breif of Pope Agathon to the same effect which he translated out of the Saxon language into Latin In which notwithstanding there is one passage whereby the said Pope constituts the Abbots successively of the said Monastery Legats of the Apostolick See in Brittany which seems repugnant to the custom and practise of that and following ages which always acknowledged that Title to be the ornament and honour of the See of Canterbury VI. CHAP. 1.2 c. A Synod at Hatfeild in Brittany touching the Faith against Eutyches S Theodore's
return Again at this time Saint Erconwald and not Waldhere was Bishop of London to whom Waldhere succeeded four years after this and then might probably subscribe Lastly Putta here named Bishop of Rochester had resigned his See severall years before this and at this time lived under Sexulf Bishop among the Mercians So that either we must affirm that he conserved the Prerogative of his Title notwithstanding his Resignation or that it was another Bishop of the same name and perhaps the same who is said by Bishop Godwin to have been the first Bishop of Hereford 8. Besides the Bishops of Brittany there was present in the said Synod of Hatfeild the forementioned Iohn Arch-chantour of B. Peters and Abbot of the Monastery of S. Martin saith S. Beda and he likewise confirmed the Decrees of Catholick Faith When he came into Brittany he brought with him the Synodicall Acts of a Council not long before this celebrated at Rome by Pope Martin and one hundred and five Bishops against those who taught that there was only one Will and operation in Christ A Copy of which Synodicall Acts he caused to be transcribed and left in the Monastery of the Venerable Abbot Benedict Biscop and caried back with him towards Rome a Transcript of the Decrees of the Synod of Hatfeild 9. Among other benefits which the Churches in Brittany received from this Venerable Roman Abbot Iohn this is reckoned by the same Authour that he taught the Monks of the foresaid Monastery of Giruy governed by S. Benedict the Roman Order and Rite of singing leaving them likewise Rules for the same He also committed to writing the Order of celebrating all Feasts through the year all which were till S. Bedes compiling his History observed in that Monastery and transcribed by many other adiacent Convents And very many Religious men from almost all the Monasteries of the Province who had any skill in singing flocked to him to better their skill 10. The same Holy Abbot returning towards Rome a little while after he had passed the Sea was surprised by an infirmity of which he dyed And his body was by his freinds caried to Tours and there honourably buried This was done out of love and respect to S. Martin in as much as he had been Abbot of a Monastery dedicated to the same Saint at Rome And in his way from Rome to Brittany passing by Tours he had been with great kindnes entertained in the Church of S. Martin there and earnestly requested by the Monks to take the same place in his way at his return Moreover he had from thence received assistants in his iourney and labours Now though he dyed in his return notwithstanding the Exemplar of the Catholick Orthodox Faith of the English Church was caried to Rome and ioyfully read by the Pope and all others there VII CHAP. 1.2 c. King Egfrid despises the Popes Decrees for the restitution of Saint Wilfrid 4.5 c. S Wilfrid emprisoned and miraculously defended by God 9.10 c. Queen Ermenburga punished by Divine power 1. SAint Wilfrid having been thus absolved at Rome returned the year following into Brittany where he found greater tempests attending him then he had left at Sea for the Letters from Rome testiâying his innocence were so far from qualifying the fury of King Egfrid against him that they rather more incensed it The progresse of his succeeding suffrings is thus related by William of Malmsbury 2. S. Wilfrid saith he in his return having by Gods protection escaped all dangers by the way came safe to his own countrey Where with much difficulty having obtained accesse to the presence of King Egfrid he presented to him Pope Agathons Letters Sealed These Letters the King attended by the Bishops of his own faction enemies to S Wilfrid commanded to be read After which he was so far from shewing any Reverence to the See Apostolick that he delivered him up to a certain Officer of his a man of well known cruelty to be cast into an obscure Prison having first despoyled him of all things and dispersed his attendants into severall places For he gave credit lightly to those who affirmed that those Decrees were obtained by bribes at Rome where they said money could procure any thing 3. Hence wee may collect that King Egfrid did not move any controversy or doubt of the Popes Lawfull authority to determine this controversy which was sufficiently acknowledged by the Bishops Adversary S. Theodore who made no protestation against his Appeale but sent a Religious man to charge S. Wilfrid at Rome But this pretence King Egfrid gave of his disobedience to the Pope's and Roman Synods Sentence that it was unduly procured or that the true state of the CoÌtroversy had not been aright represented at Rome or some other like excuse which is never wanting to those who are resolved not to submitt to justice and authority 4. The same Authour thus further proceeds in his Narration The Holy Prelat saith he with a spirit unmoved and an unaltered countenance suffred this violence and with holy admonitions exhorted his freinds whose suffrings he compassionâted to expect a happy end of these calamities from the Divine goodnes As for the Officer to whom he had been committed though he was to all others of a barbarous and savage comportment yet to him he shewd himself gentle and mild neither did he afflict him with any torment or other vexation but only this that he shutt him up in darknes for he durst no. altogether neglect or resist the Kings orders But Divine Iustice would not permitt this holy Prelat who was the Light of Brittany to be unworthily oppressed with darknes For a Light from heaven darted into the obscurity of the prison supplied the Suns absence creating a bright day there from whence the worlds light had been excluded and the beames of this heavenly light shining through the chinks of the prison terrified the Keepers and compelled them to fly and acquaint their Master with the wonder He was much astonished at the hearing of it but such was his fear of King Egfrid that he durst not expresse any further kindnes to his prisoner 5. But a terrible disease suddenly hapning to his wife forced him to overcome his fear for a most greivous impostume after terrible torments at last burst in her body the wound wherof was so wide and gaping that the sight thereof horribly affrighted her husband and presently after shâ was tormented by the Devill possessing her by which she became bloodles dumb and a cold stiffnes seised on all her members as if she had been dying Vpon which the husband in great hast running to the Holy Bishop and casting himself at his feet with earnest prayers obtained pardon from him In so much as without any delay he went and making his prayers over her and casting Holy Water into her gaping throat her disease and torments presently ceased and perfect health returned 6. King Egfrid was
moreover pay the said First-fruits twelve-fold 5 If any one guilty of a Capitall Offence shall flye to the Church Let him enioy his life and make compensation according to iustice and Law And if any one who has committed a fault punishable onely with stripes and shall implore the priviledge and favour of the Church let those stripes be remitted 3. Then after severall Ordinances touching Civill matters follows the eleaventh Law If any one shall buy one of his own countrey servant or free or guilty of any crime and shall send him away to be sold beyond sea let his penalty be the full price of such a person and moreover let him make full satisfaction both to God and his Master That this was the ancient custom among the Saxons to sell their children hath been formerly declared in the relation how S. Gregory having seen in the Roman market-place certain children brought to sale out of the Province of the Northumbers was by that spectacle moved to procure the conversion of our countrey The twelfth Law is If any one shall bring a false testimony or pledge before a Bishop let his penalty be one hundred and twenty shillings soâlidos 4 We will hereto add the two and twentieth Law though not regarding the Church because therin is the first mention that can any where be found of the Welsh Walli Let a Wallus or stranger who payes an annuall taxe be rated at one hundred and twenty shillings and his Son at one hundred From whence we may observe that the German-Saxons among us called the Brittains Walli or Welchmen a Name which they never gave to themselves and the utmost Western Province Cornwall not from a certain Qveen called Wallia nor as descended from the Gaules but because they were strangers and spoke a language not understood by them for such the Germans call Wealsh and hence it is that the lower Germans called their neighbours towards France Wallons as Camden has learnedly observed 5. There remain onely three Laws which regard Bishops and the Font of Baptism One is the forty sixth Law in which by the piety and sence of that age a King and a Bishop are in a sort esteemed equall Let one hundred and twenty shillings be the penalty of one breaking peace in a town of the King or Bishop and fourscore shillings in the town of a Senatour who is called in the Saxon tongue Ealdorman and Eorle c. Another Law is this Let every one pay the first fruits of his Seeds out of that house in which he abode at the Solemnity of our Lords Nativity 6. The last being the seaventy fifth in order is this If any one shall kill the God-father or God-son of any one let him pay to the kinred of the person slain as much as is due to a Lord for compensation of the slaughter of his servant And let this payment be encreased or diminished according to the rate of the slain persons estimation in like manner as the payment to a Lord for his servant slain is to be rated But if the person slain was the Kings God-son let satisfaction be made to him according to that made to the kinred of the slain But if such a mans life was taken away by one of his kinred let some abatement be made of the money to be payed to the God-Father accordingly as it uses to be done when money is to be payed to the Lord for the slaughter of his servant And if he who is slain be the Son of a Bishop let the amercement be diminished by the halfe 7. As touching this last clause Sir Henry Spelman well observes That whereas some Writers would thence contend that Bishops in this age were married because here is mention made of a Bishops Son they are mistaken For this is not to be understood of the Naturall or coniugall Son of a Bishop but of his spirituall Son for whom he was undertaker at the Sacred font This is manifest from the Rubrick of this Law which is inscribed Of the slaughter of a God-father or God-son or to use the ancient Terms Of him that shall kill Patrinum or filiolum of any one For in old time a God-father or undertaker for one in Baptisme was called Patrinus and a God-son filiolus as now in France Parrain and Filieul 8. In generall from these Laws of King Inas wee may observe That among the Saxons man slaughter was never punished with death but onely with a fine of money nor any other crime except Robbery and that committed not by a single person but by at least seaven in a troop So tender they were of blood Wheras in later times the life of a man is become of so low an estimation that the losse of it is made the satisfaction for a trifle as the private pilfering of any thing beyond the valew of a shilling And the like tendernes of mens lives wee may observe in the Lawes of all the Northern Nations of old as the Visigoths Vandals Lombards c. XVI CHAP. 1.2 c. S. Aldelm appointed to write to the Brittish King of Cornwall to invite his Bishops to Catholick Vnity 4. His Book of Virginity written to certain devout Virgins 1. AS touching the foresaid Assembly in which these Laws were enacted whether it may properly be called a Synod is doubtfull But since in the Title of these Laws the only persons as Authours of the same named are King Inas himself by the perswasion and appointment of his Father Kenred and Hedda and Erkenwald his Bishops together with his Aldermen it is not probable that this was that Synod concerning which S. Beda writes thus Aldelm being only a Preist and Abbot by command of a Synod of his Nation wrote an excellent Book against the errours of the Brittains because they celebrated Easter not in its due Season and did many things contrary to Ecclesiasticall chastity and peace So the printed Copies read wheras in ancient Manuscripts we read Ecclesiasticall Charity and peace and concerning which Synod S. Aldelm himself thus writes When I was lately in a Synod of Bishops assembled out of all Brittany almost an innumerable company of Gods Preists mett there c. 2. However certain it is that such a Nationall Synod of the English-Saxons was convoked and held about this time in which after wholesome Constitutions made for the regulating and composing their own Churches the charity of those Bishops extended it self to their uncharitable neighbours the Brittains especially such as inhabited in Cornwall under the government of their King then called Geruntius who was Tributary to Inas King of the West-Saxons Which Brittains hitherto retained their old aversion and hatred of the Saxons and perhaps for that reason were obstinate in persisting in their old Errours particularly about Ecclesiasticall Tonsure and which was most considerable an undue celebration of Easter insomuch as this their perversenes rendred them Schismaticks from the Catholick Church To restore
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 Dânmonia 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 Pâotestant 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 Hilâelida 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 uâanimously 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 coÌtentions 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 nuÌbers doe like unproffitable tares sown in a rich soyle corrupt and defile our Lords harvest But the Apostles truÌpet 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
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
apprehend to be indissolubly bound them mercifully absolved from his sins 12. But it may be some nice Disputer presuming on his skill in Scripture and other learning will fancy that he can excuse and defend himself under the sheild of such an Apology as this saying I doe sincerely venerate the Precepts of both the Old and New Testament and with my heart and tongue I doe confesse in God an Vnity of Essence and Trinity of Persons I doe freely preach to the people the Mystery of our Lords Incarnation the Crosse of his Passion and the Victorious Trophey of his Resurrection I doe diligently denounce to my hearers the last Iudgment of the living and dead in which with a most equall ballance every one according to their different merits shall receive a different retribution of happines or misery This I beleive and professe and by the priviledge of this Faith I doe not doubt but I shall be reckoned and rewarded with the lott of true Orthodox Catholicks 13. But alas this seeming Fortresse under which they hope to lurk securely I will endeavour to batter to the ground with the Engin of the Apostles reproof For S. Iames who is called the Brother of our Lord saith Thou beleivest that there is one God and immediatly he adioyns directing his speech by an Irony to the twelve Tribes in the dispersion Thou doest well But take notice of this The Devills likewise beleive this and tremble For Faith without Works is dead His meaning is that Catholick and Brotherly Charity must inseparably walk together in the same path as that glorious Preacher and Vessell of Election S. Paul testifies saying If I knew all Prophecy and all Mysteries if I had Faith so that I could remove mountains and if I should give my body to be burnt and had not Charity all this would proffit mee nothing at all I will summ up all in one short sentence That man does in vain boast of the Catholick Faith who does not follow the Dogme and Rule of S. Peter For the foundation of the Church and stability of Faith which can be shaken by no winds or tempests rests principally on Christ and after him consequently on S. Peter Hence the Apostle saith Other foundation can no man lay besides that which is layd which is Iesus Christ. And Divine Truth it self hath thus established the Priviledge of the Church to S. Peter Thou art Peter and on this Rock I will build my Church 14. This is the tenour of Saint Aldelm's Epistle to Geruntius King of Cornwall and to the Brittish Preists his Subjects in which may be observed what extreme bitternes and malice still possessed their minds against the Saxons insomuch as they chose rather to be separated from the Communion of the Catholick Church then to conform to them by relinquishing any of their old irregular Rites And here likewise may be observed how vainly our Protestant Writers endeavour to fly to the Brittains for defence of their deserting Catholick Doctrines Hence the Centuriators of Magdeburg and others imitating them taking advantage from an errour in the printed Copy of S Beda's history where Castitatem is read for Caritatem doe affirm That there was a sharp debate between Aldelm and the Brittains against whom he earnestly inveighs because they would not approve Celibacy of Preists and other new invented Rites as Beda testifies in the fifth Book of his History and nineteenth Chapter The same likewise is manifest out of Aldelms Epistle to Geruntius King of the English Whereas it is manifest that not a word is spoken in this Epistle touching Celibacy 15. This Epistle was not written in vain for as S. Beda testifies By the reading of it many Brittains subject to the West-Saxons were brought to the Catholick Rite of celebrating our Lords Paschall solemnity Whence we may likewise observe that these Brittains though they were immediatly governed by a King of their own nation yet both he and they were subordinatly dependent on Inas King of the West-Saxons Notwithstanding which dependence and subjection the Saxons did not seek by violence and terrour to force their consciences but with all meeknes and tendernes to invite them to Catholick Vnity XVIII CHAP. 1.2 Withred after six years interregnum is made King of Kent 3.4 He redeems with money an invasion of his Countrey by King Inas And builds S. Martins Church in Dover 1. IN the year of Grace six hundred ninety three the Kingdom of Kent began to take breath after six years agitation both by civill and extern commotions For after Edrick had deposed his usurping Vncle Lothere and obtained the throne by right of blood due to him by his Tyranny and injustice he incurred the hatred of his Subjects and after two years raign lost both his government and life His death notwithstanding rather encreased then ended the troubles of that Province for whether it was that many pretending to the succession factions and civill debates divided the nation or whatsoever was the cause for Historians afford us little Light to discover those affairs distinctly during the space of six years there was not any King there 2. To these civill broyles was added an invasion of that Kingdom by Cedwalla King of the West-Saxons as hath been declared Which invasion notwithstanding for the time united their dissentions so that after much hurt received the inhabitants of Kent repulsed Cedwella and driving his Brother Mul or Mollo into a Cottage sett it on fire and consumed him in it Cedwalla after this being converted to Christianity and relinquishing his kingdom to perform a pilgrimage to Rome where he desired to receive Baptism recommended the revenge of the death of his Brother Mul to his Successour Inas Who having prudently employed the five first years of his raign in settling his own kingdom the Churches in it by wholesom Lawes and constitutions at last this year he made a terrible impression into Kent 3. At this time the principall Pretender to that Kingdom was Withred the Son of Egbert who by his courage and industry had repressed the envy of his opponents and gained the generall affection of the people so that he was unanimously chosen and acknowledged King When King Inaâ therefore in revenge of the death of Mul brought a formidable army into Kent for a while a vigorous resistance was made But King Inas having great advantage by his martiall skill and courage assisted with a far greater power King Withred was at last forced to redeem the safety and peace of his countrey with money So that a Treaty was begun and King Inas being mollified with the summ of thirty thousand marks of gold pardoned them the death of Mul and drew back his army into his own countrey 4. Bishop Parker from S. Beda gives to Withred an associate in the throne his Brother Swinfard who ioyntly administred the kingdom with great justice and piety They built saith he the Church of S.
to Vtrecht and presently after upon the ruined foundation of the ancient Church of Saint Thomas near the Castle they erected a Church in which they placed Canonicall Preists who lived in Community Which Church they dedicated to the honour of S. Martin Bishop of Tours There S. Willebrord Arch-bishop of the Frisons established his Cathedrall See and together with S. Swibert and the rest of the Brethren with their own hands consecrated it with its primitive benediction having translated into it the Sacred Body of S. Cunera Virgin and Martyr being one of the companions of S. Vrsula 2. In processe of time when Radbode King of the Frisons was dead free permission was given to Christians to preach the Gospell every where through Friseland Wherefore the foresaid Holy Prelats with the Preists and other Ecclesiasticks passing through the coasts of Holland and Friseland instructed the rude people in the Documents of the Gospell teaching them to renounce their profane Idolatry they baptized the Cathecumens they confirmed the Neophyts they dispensed Sacred Orders and with great constancy and devotion published the Gospell of Peace through all villages ordaining Preists and Deacons every where to assist them in the Ministery of Baptism especially in the great Town of Duerstat where after two years preaching they brought the whole people to embrace the Faith of Christ and by the assistance of the forementioned Noble man Gunther and his freinds they changed the Temples of Idolls into fifty two Christian Churches 3. Neither did they content themselves with preaching the Word of life in Friseland and Thuringia or Hervingia but as far as Denmark they brought to the Orthodox Faith great multitudes having purified them from their barbarous and Idolatious customs Thus these Holy Prelats and Preachers having with great fervour published for the space of severall years the Doctrine of Christ in severall Provinces they returned with great ioy to Vtrecht to their Brethren and fellow-laboures declaring to them how great things God had done by them And though the Holy Bishop S. Swibert was first advanced to Episcopall Dignity yet S. Willebrord in place and honour went before him and is esteemed the first Arch-bishop of Vtrecht inasmuch as he was by Pope Sergius ordained specially the Archbishop of the Frisons and by the Apostolick See sent in Mission to the same people 4. Conformably hereto writes Albinus Flaccus who likewise touching S. Willebrords preaching to the Danes addes this relation When the Holy Arch-bishop says he perceiv'd that he could not with any fruit or successe endeavour the Conversion of Radbode King of the Frisons he turned his steps and course of preaching to the Savage Danes At that time as the report is there raigned a Prince called Ongend a man of a disposition more cruell then any wild beast and whose heart was more impenetrable then a rock Yet this man by Gods operation treated with great honour this Preacher of Truth Who finding the said barbarous Prince obdurate in his perverse manners and wholly given up to Idolatry so that he had no hopes at all to work any good change in him He took with him thirty young children of that countrey returned with them to the Provinces subiect to the French But being desirous to prevent the cunning malice of the Devill he in the iourney having catechized the said children washed them in the Font of life for fear least by some accident in so long a voyage by Sea or the incursions oâ the barbarous people through which he passed he might endanger their eternall state 5. Now this Devout Apostle pursuing his voyage came to a certain Island in the confines of the Frisons and Danes called by the inhabitants Fositesland from a certain profane Deity of theirs named Fosite to whom many Temples were there erected This place was held by them in such wonderfull veneration that no man durst presume to touch any beast feeding there or any other thing consecrated to the said Idoll nor so much as draw any water from a spring flowing there except in sign of veneration he observed an exact silence Into this Island the man of God being cast by tempest was forced to stay there some dayes expecting a seasonable time to putt to Sea But the Holy Bishop making small account of the foolish superstition of that place or of the feirce disposition of King Radbode who was wont to putt to a cruell death all those that violated such ceremonies he himself with the solemne invocation of the Blessed Trinity baptised three men newly converted and moreover gave order to his companions to kill certain beasts feeding there for their nourishment This the Pagans beholding verily beleived that such a sacriledge would be punished either with madnes or some sudden death But perceiving no harm to come to them in a great rage they went and told the King what had been done by the Christians Who being enflamed with excessive fury against the Holy Bishop seised upon him and intending to revenge the iniury done to his false Gods he according to the ancient custom of that Nation every day cast lotts three times upon him and his companions and yet never did that Lott which condemned to death fall upon the Bishop or his Disciples onely one Christian of the company was designed to death by the lott and so ended his life by Martyrdom Now this custom of casting lotts in such cases is verified to have been very ancient among the Germans by the testimony of Caesar in his commentaries 6. The same Authour moreover testifies how after the return of Clement or Willebrord a Synod was assembled at Vtrecht by appointment whereof other Missioners and Preachers were sent into the circumiacent Provinces And by occasion of the mentioning this ordinance of the Synod he makes a collection of the names and most memorable Gests of those devout Missioners which either formerly or in this present Synod or afterward were sent to labour in our Lords vineyard saying Then the foresaid Holy Prelats together with the excellent Preists and Preachers which came out of Brittany with them to Vtrecht observing that through Gods blessing much people was converted from Infidelity to the Faith of Christ they in the Synod assembled in this lately sprung Church of Vtrecht decreed that other zealous Preachers should after the manner of the Apostles and Disciples of our Lord be sent through the confining barbarous Nations to preach unto them the Faith of Christ. Now there were in the said Primitive Church of Vtrecht at that time the foresaid Apostolicall Prelats Canonicall Preists and worthy Preachers which together with the two Holy Brethren whose names were Ewald following S. Swibert constantly preached Christ to the Gentiles Afterward likewise were ioyned to them S. Winfrid a Preist who after he had lived thirteen years a Canon in the Church of Vtrecht was consecrated Arch-bishop of Mentz and called by a new name Boniface from whence returning after the death of S. Willebrord
he was ordained the Second Arch-bishop of Vtrecht And having spent sixteen years in preaching the Gospell through Friseland he together with his associats was crowned with Martyrdom In like manner S. Wirâ a Bishop of the Deiri or rather of Iren that is Ireland and S. Plechelm Bishop of the Church by S. Beda called Candida casa Saint Orger a Deacon with other glorious Preists and Preachers But of these later Missioners wee shall speak more largely in due place for they are mentioned in this place by Marcellââus onely occasionally 7. Hereto he adds a Summary Narration of the various successes and ends of the Prime Missionners thus proceeding S. Acca returning in England with S. Swibert was by S. Wilfrid consecrated Bishop of Hagulstad and after many years spent in great purity and Holines there rested in our Lord. S. Wigbert as hath been declared was crownd with Martyrdom in Fosteland Saint Willâbald going into the Eastern part of France was made Bishop of Eystat S. Winnibald his Brother was ordained Abbot of Heyndelam the Sister of these two Holy men was the devout Virgin Walburgis Lebvin after he was consecrated Bishop was crownd with Martyrdom near Gaunt The two Brethren of the Name Ewald having preached Christ in Nabia and thence going up into Saxony ended their lives with a glorious Martyrdom Saint Werenfrid a Preist and worthy Preacher was sent towards Batua and piously governed the new-converted flock of Christ in Eâst and Westerwâirt being both in his life death illustrious through many Miracles at Westerwâirt happily rendred his Spirit to God on the Ides of September and was miraculously buried at Elst. S. Adelbert a Deacon son of Edilbald King of the Deiri who was Son of S. Oswald King and Martyr having built a Church at Egmond in Holland after the Conversion of many Pagans and glorious consummation of a most holy life happily rested in Christ on the seaventh day before the Calends of Iuly and was buried in Egmond where by his intercession many Miracles are wrought to this day He was an illustrious Confessour and first Arch-deacon of the Church of Vtrecht Thus writes Marcellinus touching his Brethren and devout companions and concerning himself adds these words 8. And I Marcellinus an unproffitable Preist was sent by the foresaid Holy Bishops to the Region beyond the River Isel and at the present have the care over Aldenseel Trent Tuvent Coverdy and Daventry in which places through Gods Providence and blessing I have by preaching gained to our Lord in a manner all the people having purged them from their Superstitious Idolatry As for Saint Willebrord he remained in his Diocese of Vtrecht and with great fervour preached the Gospell of Christ to all the people there about But the rest were dispersed here and there to preach the Word of God and after the Conversion of a world of Pagans happily rested in our Lord. XIV CHAP. 1.2.3 Lawes of King Withred 4. Ostritha Queen of the Mercians murdred 1. THE same year in Brittany there was assembled a Synod also by Withred King of Kent and Brithwald Arch-bishop of Canterbury at Berghansted where many wholesome Laws and Constitutions called The Iudgments of King Withred were enacted for the regulating both the Church and Civill state of that Kingdom 2. Of which Laws the first was That publick Prayers should be made for the King And the following regard severall Heads as the preserving the Peace of the State and Church The punishment of Adultery in severall conditions of men Against irregular Tonsure Forbidding working or travelling on our Lords day and the even before it Against offring any thing to the Devill and giving flesh to ones servant on a Fast-day Concerning the severall ways by which severall conditions of men were to purge themselves the King and Bishops by a simple affirmation without Oathes Preists and Abbots in this Form I speak the truth in Christ I lye not So likewise Deacons Inferiour Clerks with four compurgators laying one hand on the Altar and the other extended to the Oath a stranger without compurgators laying his hand on the Altar So likewise a Thane or Noble man of the King a simple countrey-man with four compurgators and bowing down his head towards the Altar That if any one depending on the Bishop be accused the hearing of the cause belongs to Ecclesiasticall Iurisdiction c. That no compensation shall be made by one who kills a Theife c. And that if a stranger shall privily wander through the countrey and neither crye aloud nor sound with his horn he is to be taken for a theif and either to be killed or banished 3. These Iudgments of King Withred are extant among the Collection of Brittish Councills compiled by Sir Henry Spelman and translated by him into Latin out of Ancient Saxon Manuscript called The Text of Rochester Textus Roffensis to whom the Reader is referred 4. About this time a barbarous Act was committed by the Mercians against their Queen Ostritha or Ostgida Sixteen years before this she had been given by her Brother Egfrid King of the Northumbers a wife to Ethelred King of the Mercians as it were in compensation for the death of his Brother Elwin and to establish a peace between the two Kingdoms And this year saith Huntingdon the Mercians called South-humbers committed a base Villany for they inhumanly murdred Ostrida their Queen Wife to King Edelred and Sister to King Egfrid S. Beda particularly charges the Nobility of those Mercians with that foul crime namely the inhabitants of Lincoln or of Nottingham shire What was the Motive or provocation to this inhuman act does not appear in History XV. CHAP. 1.2 Edfrid succeeds to Eadbert in the See of Lindesfarn 3.4 c. Death of Adamannus the Holy Abbot of Hy he could not perswade his Monks to the Catholick Observance of Easter 6. The Northumbers defeated by the Picts 1. THE year of Grace six hundred ninety eight was the eleaventh after the death of S. Cuthbert in which the Monks in whose Church his sacred Body reposed having hitherto privatly performed veneration to his memory seing the frequent Miracles wrought at his Sepulcher thought fitt to translate his Relicks to some more honourable place and expecting to have found nothing but dry bones they saw his Body as entire yea and his garments as fresh as when they were first layd in the ground Which being certified to his Successour Saint Eadbert he caused New Vestments to be putt upon him and the Body to be raised above the pavement pronouncing withall happines to any to whom God would grant the priviledge to be layd by him Which Priviledge himself obtained this same year for rendring his devout soule to our Lord on the day before the Nones of May his Body was enterred under the Body of S. Cuthbert saith Bishop Godwin And his memory is celebrated not only in the English but Roman Martyrologe also on the sameday
with this Elogy In England the Commemoration of S. Eadbert Bishop of Lindesfarn eminent for his learning and piety 2. His Successour in the same See of Lindesfarn was Edfrid a man saith the same Bishop Godwin who from his childhood had been brought up in good letters and in that age was highly esteemed for his eminent learning This is that Edfrid at whose request S. Beda extolled the vertues and miracles of his Predecessour S. Cuthbert both in prose and verse as appears by his Epistle prefixed to his Book 3. About the same time dyed S. Adamannus the devout Abbot of Hy commemorated in our Martyrologe on the second of September To him is attributed the conversion oâ most of the Irish and many Brittains to the true observation of the Solemnity of Easter according to the Catholick manner though he could not reduce the obstinate minds of his own Monks His zealous endeavours herein are thus expressed by S. Beda 4. At that time the greatest part of the Scotts in Ireland and not a few Brittains in Brittany by our Lords blessing conformed themselves to the right Ecclesiastical time of celebrating the Paschal Solemnity For Adamannus a Preist and Abbot over the Monks lived in the Isle of Hy having been sent in Embassage from his Nation to Alfrid King of the Northumbers and staying a good space of time in his Province carefully observed the Canonicall Rites of the English Church and moreover was seriously admonished by certain learned men that he with a few Monks hid in the utmost corner of the world should not presume to live in a practise directly contrary to the custom of the whole Church in the Paschall Observance and other Ecclesiasticall Decrees By which admonitions his judgment became quite changed insomuch as he willingly preferred the Observances which he had seen and heard in the Churches of the English before the customs of his own countrey For he was a good man and wise and moreover eminently skillfull in the Scriptures 5. When he was returned home he employd his utmost care to induce his Monks in Hy and all the rest depending on them to return into the path of Truth which he had lately found and with his whole heart approved But all his endeavours through their obstinacy proved vain Whereupon leaving them he sayled into Ireland where by preaching and modest exhortations he perswaded in a manner all the Monks who were not subiect to the Dominion of the Monastery of Hy to quitt their Errour and return to Catholick Vnity in observing the legitimat time of Easter which he taught them Thus having celebrated in Ireland one Canonicall Solemnity of Easter he returned to his Island And again earnestly preached the true Observance to his own Monks yet could by no means perswade them to conformity Now it hapned that before the years Circle was finished he was taken out of this world Divine ProvideÌce so mercifully disposing that this Holy man who was an earnest lover of Vnity and Peace should be taken from hence to eternall Happines before the next âasâhall time was come least he should be compelled to enter into a more sharp debate and discord with those who would not be perswaded to follow him in the way of Truth 6 The same year the Northumbers received a great defeat from the Picts for as Mathew of Westminster relates Brithric a Count of the Northumbers being desirous to avenge the death of his Master King Egfrid invaded in a hostile manner the land of the Picts but as his Lord before had done he likewise felt the curses of the Irish for he also was slain by the Pictish people Notwithstanding as shall be shewd ten years after this the Northumbers had a sufficient revenge upon them XVI CHAP. 1.2 c. The Picts reduced to the Catholick observance of Easter upon occasion of an Epistle written to their King Naitan by the Holy Abbot Ceolfrid 1. WHAT S. Adamannus could not effect among his Scottish obstinat Monks and Islanders of Hy to take away their Errouâ about the Paschall Solemnity was the next year brought to passe among the Picts by their King Naitan exhorted thereto and instructed by the holy English-Saxon Abbot Ceolfrid The order and manner of this memorable change S. Beda thus describes 2. At that time saith he Naitan King of the Picts inhabiting the Northern coasts of Brittany by frequent meditation on Ecclesiasticall Writings became rectified in his iudgment and renounced the errour which formerly himself and his whole nation had embraced and persisted in reducinâ all his Subiects to the Catholick observance of the solemnity of our Lords Resurrection Now to effeââ this more easily and with greater authority bâ sought for help and advice from the English Nation whose Religion he knew was instituted according to the pattern of the Holy Roman and Apostolick Church 3. He sent therefore Messengers to the Venerable man Ceolfrid Abbot of the Monastery of the Blessed Apostles S. Peter and S. Paul seated in a place called Girwum at the mouth of the River Wire and near the River Tine in the Government of which Monastery he succeeded the Holy Abbot S. Benedict Biscop And by those Messengers the said King Naitan requested him to send in Writing instructions to him by which he might be enabled more efficaciously to confute such as presumed to observe the Paschall Solemnity in an undue time He desired likewise to be informed of the true and âanonicall manner of Ecclesiasticall Tonsure Moreover he entreated him to send him Masons and Architects to build a Church in his countrey of stone after the Roman manner promising that he would dedicate it to the honour of S. Peter Prince of the Apostles and likewise that both himself and all his subiects should in all things imitate the manners and Disciplin of the Holy Roman and Apostolick See as far as they who lived at so great a distance from thence and whose language was so different could be informed 4. The most Reverend Abbot Ceolfrid very willingly complying with desires and requests so full of Religion and Piety sent him such Architects as he demaÌded and withall wrote an Epistle containing an exact information in all the points proposed to him by the King Which Epistle by reason of the prolixity of it it will not be expedient to transcribe the curious Reader may have recourse to Saint Beda's History for it who no doubt as may appear by the stile was either the inditer of it or at least had a great influence in the framing it For at this time he was a Monk living under the government of Ceolfrid and the âame of his learning was so far spread that the year next following Pope Sergius by letters to the said Abbot invited Saint Beda to Rome whither he had gone but that news of the said Popes death prevented his voyage 5. The sence of the said Epistle is summarily this In the first place as
touching the Paschal Solemnity common both to Iews and Christians wee are to observe how the Iewish Synagogue celebrated it in shadow and figure and next how the Christian Church in truth and reality 6 God commanded the Iews to begin their Ecclesiasticall year in the Spring and that the third week of the first Month beginning froÌ the Second Vespers of the fourteenth day to the one and twentieth day at evening should be entirely coÌsecrated to him as a most solemne feast to be spent only in his Service in commemoration of a twofold deliverance one from the destroying Angell which killed all the first born in every family of the Egyptians and the other from their slavery under the Egyptians The former deliverance they celebrated by the Sacrifice of a Lamb whose blood having been sprinckled on the upper posts of their dores was a mark for the destroying Angell to passe over them And the Second deliverance by putting away out of their houses all leaven and for the space of seaven days together using unleavened bread only Of which seaven dayes the first and the seaventh were to be esteemed most holy and solemne This deliverance was effected on the fifteenth day of the Moon and was thus celebrated because they were urged to goe out of Egyt in such hast that they were forced to take their dough before it was leavend Thus did the Iews observe their Paschall Solemnity 7. But when Christ our true Passeover was immolated and by his Resurrection had consecrated for ever the first day of the Week therefore called our Lords day Apostolick Tradition ordained that our Paschall solemnity should always begin on our Lords day yet so that the said day should be inserted within the space of the Iewish solemnity that is on some day in the third week beginning at the fifteenth and ending on the one and twentieth day The first Month therefore being come and the even of the fourteenth day likewise being come then must moreover be expected the Lords day which of necessity must fall within the third week that is on one of the seaven solemne days celebrated by the Iews beginning at the fifteenth and ending at the one and twentieth This is the order of the Catholick Observance prescribed anciently by the Church of Alexandria 8. From which order severall sorts of Christians have swerved after severall manners For. 1. Some had no regard at all to Sunday or the Lords day but celebrated the Paschall solemnity exactly on the very day that the Iews did whether it were Sunday or not These were the Quarto-decimani 2. Again others anticipated the due time for in case that Sunday fell on the fourteenth day they then celebrated our Lords Resurrection beginning the feast on the even of the thirteenth day which is no part of the third week nor at all prescribed by the Iewish Law This was the Errour of the Scotts and ancient Brittains who thought that the seaven days of the Moon were to be reckoned from the fourteenth to the twentieth 3. Lastly some there were who did transcend the due time accounting from the sixteenth to the two and twentieth and in case the Lords day fell on the two and twentieth they then kept the Christian Paschall Feast not in the third week of the Moon but in the beginning of the fourth contrary to the prescriptions of the Law This was anciently a mistake of the Latins who afterward corrected themselves and conformed to the Alexandrins 9. Now it was by the Vernall Equinox that Catholicks found out what Month according to the Computation of the Moon was to be esteemed the first Month of the year Which Vernall Equinox according to the calculation of the holy Bishops in the Councill of Nicéa was to be the fixed on the twelfth-day before the Calends of April that is the one twentieth of March. So that whatsoever Moon was full before the Equinox it belonged to the last Month of the precedent year and pertaind not to the Paschall solemnity But if it was full that is if the fourteenth or fiâteenth day of it fell either in the Vernall Equinox or after it the first Month was to be reckoned from the first day of its New-moon and on the first Sunday then following the Feast of our Lords Resurrection is to be celebrated 10. The Christian Paschall solemnity depending on the right placing of the first full Moon there were severall Cycles instituted as the most ancient Cycle of Nineteen years which was enlarged by Saint Cyrill into a Cycle of ninety-fiue years containing five of the former Cycles and in these days in Brittany many had extended it to five hundred thirty two years The use of which Cycles were to shew that when they were expired the Full Moons returned again to the same order as formerly This is the substance of what the Holy Abbot Ceolfrid wrote concerning the Paschall Solemnity 11. In the next place touching Ecclesiasticall Tonsâre of which there were severall manners and fashions though he acknowledged that a difference in Tonsure could not harm such as have true Faith in God and charity to their Neighbour yet that among all the sorts that was most to be approved which Saint Peter used and which represented the Crown of Thorns which our Lord bore at his Passion As on the other side that was most to be detested which they say Simon Magus wore which was so made that if a man looked him that wore it in the face it would have some appearance of a Crown but behind was so curtaild that it had no such shew at all How ever he did not deny but that those who out of custom used even this kind of Crown and Tonsure might be good men such was the Holy Abbot and Preist of the Columbin Monks of Hy Adamannus who was lately sent on a message to King Alfrid and for this reproved by Ceolfrid himself and whose only excuse was That though he wore the Tonsure of Simon Magus yet he detested his Simoniacall perfidiousnes and desired to follow the example of S. Peter whom in the secret of his heart he sincerely venerated To which Ceolfrid replied That it was very fitting as he in his heart reverenced S. Peter and abhorred Simon Magus so outwardly to imitate the habit of S. Peter and reiect that of Simon Magus Which Discourse so wrought upon the good Abbot Adamannus that no doubt he would have endeavoured to correct this custom as well as he did the Scottish Errour about the Observance of Easter if it had been in his power 12. To this effect was the said Epistle which concluded with a serious exhortation to King Naitan to cause his whole Kingdom to observe such things as were accordant to Catholick Vnity and practised by the Apostolick Church of Christ that so S. Peter Prince of the Apostles after the end of his Temporall Kingdom might open him an entrance into a Heavenly 13. This Epistle being sent and publickly read in the Kings
the Holy Fathers And lastly how during the space of forty five years in which he exercised the Episcopall charge he having been exposed to many dangers both at home and abroad at last attained to his eternall happy rest in our Lord. His Memory is celebrated among the Saints by the Church on the twelfth of October the day on which he dyed How his Sacred Relicks were translated from Rippon to Canterbury two hundred and thirty years after his death we shall in due place declare 8. His Successour in the See of Hagulstad or Hexham saith Saint Beda was Acca formerly one of his Preists a man of admirable magnificence for having founded a Church to the honour of Saint Andrew the Apostle he richly adorned it and having gathered many Relicks of the Apostles and Martyrs he raised therein severall Altars in which he placed the said Relicks Moreover he built in the same a most Noble Library furnished with a vast number of volumes He provided also for his Church all manner of holy vessels Lamps and other ornaments And for a more solemne performance of the Divine Office he sent for out of Kent a famous Cantour named Maban who had learnt Ecclesiasticall modulation of the Successours of Saint Gregory there Him he detained the space of twelve years to instruct his Monks both in such Song as they either had never learnt or by disuse had forgotten 9. The devout Bishop Acca also himself was very skilfull in Church-song and moreover learned in Holy Scriptures untainted in his Confession of the Catholick Faith and perfectly versed in Ecclesiasticall Discipline For from his infancy he had been brought up among the Clergy of the Holy Bishop Bosa Bishop of York And afterward aspiring to Religious Perfection he adioynd himself to Saint Wilfrid in whose attendance he continued to his death Whith him also he went to Rome where he learnt many things pertaining to Ecclesiasticall institution which he could not have learnt at home 10. Wee find in Saint Beda that Saint Acca before his exaltation to the Episcopall degree had been an Abbot for under that title there is an Epistle directed to him declaring how by his instinct and order Saint Beda had written his Treatise called Hexameron touching the Creation of the world And how after he was made Bishop he wrote oftimes to the same Saint Beda and exhorted him to write his Commentaries on Saint Luke c. shall be declared hereafter VIII CHAP. 1.2 c. Death of S. Aldelm Bishop of Shirborn 5.6 c. Elogies given to him even by Protestants 8.9 c. Forther succeeds him To whom an Epistle from Arch-bishop Brithwald 1 THE same year in which Saint Wilfrid dyed our Island lost another Star likewise of the first magnitude the Holy and most learned Bishop Saint Aldelm Bishop of Shirborn concerning whom frequent mention hath been already made 2. As touching his death thus writes the Auâhour of his life in Capgrave S. Aldelm in a good old age full of vertues and Sanctity departed to our Lord on the eighth day before the Calends of Iune in the seaven hundred and ninth year after our Lords Incarnation and the fifth year after he had been promoted to the Episcopall charge and the thirty fourth after his being instituted Abbot He was buried in his Monastery of Meldun or Malmsbury with great honour 3. His death was by divine revelation foreknown to Saint Egwin who in a certain Treatise thus writes Two years after the foundation of the Monastery of Evesham the Holy Bishop Aldelm departed to our Lord whith being made known to mee by revelation I called together she Religious Brethren to whom I declared the decease of that Venerable Father and presently after with great speed I took my iourney to the place where his Sacred Body reposed above fifty miles distant from his Monastery of Malmsbury Whither I conducted the same and there buried it very honourably Moreover I gave command that in every place in which the said Body dayly rested during the Procession there should be erected Sacred Crosses All which Crosses doe remain to this day neither hath any one of them felt any injury by time One of the said Crosses is yet to be seen in the Cloister of that Monastery 4. Two hundred and forty years after his death to witt in the year of Grace nine hundred forty nine saith the foresaid Authour his Sacred Body was taken up out of his Tomb and placed with great honour in a Shrine His Memory is yeaâly celebrated by the Church on the Anniversary day of his death which was the twenty fifth of May. 5. This glorious Bishop is never mentioned by any of our ancient Historians without high praises Yea even our late Protestant Writers are very large in his commendations Bale though ordinarily rude and uncivill towards Catholicks yet of S. Aldelm he testifies that he was so diligently studious in all learning Divine and Humane that he far exceeded all the Ecclesiasticall Writers of his time And that both in verse and prose he was wonderfully learned both for Latin and Greek for his witt sharp and for his stile elegant He happily departed to our Lord in the year of his Incarnation seaven hundred and nine Camden likewise thus writes of him He is truly worthy that his Memory should for ever flourish not only in regard of his Sanctity but learning also He was the first of the English Nation who wrote in the purity of the Latin tongue and the first who taught the English to compose both verse and prose as well in the Greek as Latin stile This Aldelm after he was dead was reclamed by the Great King Athelstan as his Tutelar Saint The like Elogies doe Bishop Godwin D. Iames and the Centuriators of Magdeburg make of him 6. Yet after all this there is scarce one Point in which they condemne the Roman Church as an Errour iustifying their Separation from it but was held by him And particularly touching the Supreme Vniversall authority of the Pope in the heretofore mentioned Epistle of his to Gerontius King of Cornwall he in the name of the whole English Synod writes That S. Peter merited by a happy and peculiar Priviledge to receive from our Lord the Monarchicall Power of loosing sins both in heaven and Earth Moreover That the foundation of the Church and bullwark of Faith was placed principally on Christ consequently on Peâeâ c. And that Christ who is Truth it self did thus establish on Peter the Priviledge over the Church Thou art Peter and on this Rock I will build my Church Yea Flacius Illyricus writes that S. Aldelm maintained That the Confession of the true Faith wholesome Doctrine and a life otherwise unreprocheable would nothing proffit him who lived in separation from the Vnity of the Catholick Roman Church This is the Faith taught then in the English Church and the Teachers of this Faith the Protestants now
being afterward converted betook himself to an Anachoreticall Life and succeeded S. Guthlac in his solitude XXVI CHAP. 1.2 3. The unhappy death of Osred King of the Northumbers 1. IN the kingdom of the Northumbers the same year dyed King Osred after he had raigned eleaven years And as he resembled the Mercian King Ceolred in his life so he did in his unfortunat death likewise Therefore S Boniface in his Letter to King Ethelbald who notwithstanding his good beginning fell afterward into the crimes of incest and sacriledge to deterre him from pursuing such sins makes use not only of the unhappy end of his Predecessours Ceolred as hath been declared but likewise of this King Osred his neighbour The words of his Epistle are these 2. Since the time saith he that Saint Gregory sent from the See Apostolick Preachers of the Catholick Faith into Brittany the Priviledges of Churches have remaind unviolated to the times of Ceolred King of the Mercians and Osred of the Deiri and Bernicians These two Kings by the Devills instinct not only practised but by their example taught others publickly to practise in this kingdom these two horrible sins the viâlating of consecrated Nunns and infringing the Priviledges of Monasteries For which by the iust iudgment of God they have not only been cast down head-long from the height of Regal authority but being prevented by an immature and terrible death they are separated from everlasting Light and plunged deeply in the bottom of Hell For first as touching your Predecessour Ceolred c. as before And Osred who likewise was a Sacrilegious adulterer and âavisher of holy Virgins the infernall Spirit never ceased to agitate and impell him from one excesse to another till he made him loose his kingdom youthfull life and soule likewise by a dishonourable death To these may be added a third exaÌple for Charles the late King of the Franks who was an invader and consumer of the revenews of Monasteries was at last consumed by a tedious tormenting sicknes and fearfull death following it 3. As touching the manner of King Osreds death all that we can find in our Ecclesiasticall monuments is that in a combat near unto Mere he was unfortunatly slain by the treason of his kinsman Kenred the son of Cuthwin who succeeded him in the government of the kingdom but enioyd the price of his impiety only two years XXVII CHAP. 1.2 The happy death of the holy King Ethelred 3 And of Saint Egwin Bishop of worcester 1. BVT there were two illustrious persons in Brittany whose deaths this year were as precious and happy as those of the two forenamed Princes were miserable These were Ethelred who had quitt the throne of the Mercian Kingdom to spend the remainder of his Life in the solitude and austerities of a Monastery And Egwin the famous Bishop of Worcester founder of the Noble Monastery of Evesham 2. Concerning the former Florentius of Worcester thus breifly writes Ethelred late King of the Mercians after he had been Abbot of the Monastery of Bardeney built by himself this year departed this life and entred into the ioyes of eternall felicity tranquillity and Light He was buried in the same Monastery called Bardeney by William of Malmsbury who affirmeth that many ages it was famous for the Sanctity of the Religious Monks living in it and its plentifull endowments especially after that King Ethelred there took the Crown of Monasticall Toâsure In the Church of the said Monastery his Monument is seen to these times Wee doe anniversarily celebrate his Memory among Saints on the fourth of May. 3 In the next place the happy and holy death of Saint Egwin Bishop of Worcester is from the Authour of his life thus described by Harpsfeild When Saint Egwin ãâã come to the extremity of his mortall life he called together his Monks and children whom he had begotten to God and said to them My Brethren I have lived thus long amongst you and I am not ashamed that I have so lived for I have done what good I was able though all I have done is very small What you are to doe and what to avoyd I have frequently and in all the manners which seemed to mee expedient informed you Having therefore shewed you the only right way I beseech you to walk in it and let not any vain shadow of present felicity seduce you out of the way for it quickly vanishes and never remains in the same state Our Lord who is the way Truth and life remove from you the way of iniquity and instruct you in the way of his iudgments Thus being full of vertues he departed to our Lord on the third day before the Calends of Ianuary in the seaven hundred and twentieth year of Grace leg 16 And he was buried in the Monastery of Evesham founded by himself After his death God was pleased to work many Miracles by his intercession His Successour in the See of Worcester was Wilfrid or as he subscribes his name to the Charter of King Ethelbald given to the Monastery of Croyland Winfrid He was elected this year but not consecrated till the next XXVIII CHAP. i. 2 c. The Scottish Monks of Hyreduced to the due Observation of Easter c. by S. Egbert 1 A Great accesse was made to the luster of this year by the Conversion of the ãâã of Hy in Scotland and all the Monastâries and Churches subject to them to the Vnity of the Catholick Church in the Observation of Easter and the Ecclesiasticall Tonsure Which pious work was perâormed by the Hâly Monk Egbert of whom we have severall times treated How this was done by him S. Beda thus relates 2. Not long after saith he those Monks of the Scottish Nation inhabiting the Island Hy together with other Monasteries subiect to them were brought through Gods Providence to the Observance of the Catholick rite of Easter and the Canonicall Tonsure For in the year seaven hundred sixteen after our Lords Incarnation in which Osred King of the Northumbers being unhappily slain Coenrea or Kenâe unâertook the government of the same the most Venerable Father Egbert Preist of whom we formerly made mention came to them out of Ireland and was with great honour and ioy received by them He being both a winning Teacher and a devout practiser of the dutyes he taught was willingly hearkned to by them all and by his pious and diligent exhortations wholly changed the inveterate Traditions which they had received from their Fathers to whom might be applyed that saying of the Apostle That they had the Zeale of God but not according to knowledge and taught them the Celebration of the Paschal Solemnity and the right Ecclesiasticall Tonsure or Crown after the Catholick and Apostolick Manner 3. And truly herein was visible an effect of Divine dispensation and goodness that whereas that Nation had formerly with great charity communicated to the English people the knowledge of
Divine Verities as far as they had âcarnâ them they in succession of times should be instructed by the English Nation in those things which they had not so well learnt and be brought to a perfect form of living As on the contrary the Brittains who refused to make known to the English that knowledge of Christianity which they had when as afterward the English became by other means perfectly instructed in the Rule of Christian Faith and Discipline they remain in their old errour and irregular practises neither admitting the ancient Catholick Tonsure on their heads and observing the Christian solemnities contrary to the Orders and practise of the Catholick Church 4. Now these Monks of Hy by the instruction of Saint Egbert received the Catholick Rite when Dunchad was their Abbot about fourscore years after they had sent Aidan their Prelat to preach to the English Nation This Dunchad was the tenth Abbot of Hy after Saint Colomba and the Annals of Vlster observe that he admitted the Roman Rites of Easter in the year of Grace seaven hundred and sixteen on the fourth day before the Calends of September being Saturday and that he dyed the year following 5. As touchinh S. Egbert S. Beda addes that he remained thirteen years in the sayd Island which by a new Grace of Ecclesiasticall Communion and peace he had consecrated to Christ. Concerning his happy death we shall speak in due place THE TWO AND TWENTIETH BOOK OF THE CHVRCH-HISTORY OF BRITTANY I. CHAPTER 1.2 c. The Gests of the Holy Abbot S. Ceolfrid He resigns his Office and in travelling toward Rome dyes at Langres in France 1. THE year of Grace seaven hundred and seaventeen is illustrated by the deaths of two glorious English Saints the great S Swibert Apostle of the Germans and Saint Ceolfrid the worthy Successour of S. Benedict Bâscop in the government of the Monasteries of Saint Peter and S. Paul at Wiremouth and Girwy in the Kingdom of the Northumbers 2. Treating above of the occurrents of the year of our Lord six hundred eighty three we then out of a History of Saint Beda lately published concerning the Abbots of those two Convents related the memorable Gests and happy deaths of Easterwin Sigfrid and S. Benedict Biscop who had been Abbots of the same before this S. Ceolfrid to whom S. Benedict at his death recommended the care of them both and by whom Saint Beda himself received his education in learning and piety Now therefore it will be requisite to pursue his Narration concerning this his devout carefull Master and Benefactour Which is as follows 3. S. Ceolfrid saith he was a man industrious in all things sharp of witt diligent in busines ripe in iudgment and fervent in his zeale for promoting Religion He as hath been already declared by the assistance of S. Benedict Biscop in the space of seaven years founded perfected and governed the Monastery of S. Paul the Apostle and afterward became Abbot both of that and the other Monastery also of S Peter which considering their mutuall charity and propinquity were to be esteemed as one Monastery In which Office he continued twenty eight years carefully and prâdently accomplishing the worthy design begun by his Predecessour S. Benedict For he added severall new built Oratories encreased the number of Sacred Vessels and Vestments for the Altars and Church and also much enlarged the Libraries of both the Monasteries formerly well furnished by his Predecessour Particularly he added three Pandects of a New Translation to a former one of an old of which one he took with him in his last voyage to Rome leaving the others to each Monastery one he gave likewise a large Book of Cosmography of an admirable work which S. Benedict had bought at Rome 4. Moreover he purchased of the devout and learned King Aldfrid a peice of land of eight families near the River Fresca for a possession to the Monastery of S. Paul which land had been taxed by S. Benedict but he dyed before he could accoÌplish the purchase But afterward in the raign of King Osred Saint Ceolfrid made an exchange of this land for other land of twenty families near a town called Sambuâe from which it tooke its name because it lay nearer and more conveniently to the Monastery for the effecting of which exchange he added a considerable Summ of money And having done this he sent certain Monks to Rome who obtained of Sergius Pope of happy memory a Priviledge for the security of the Monastery as S. Benedict before had received from Pope Agathon and this latter likewise as the former was confirmed in a Synod by the subscription of the Magnificent King Aldfrid and the Bishops there present In his time also a certain servant of Christ learned in Scriptures and secular knowledge called Witmer undertaking a Monasticall Profession in the Monastery of S. Peter which he afterwards governed gave for a perpetuall possession to the same Monastery a peice of land of ten families which had been given him by King Aldfrid 5. But S. Ceolfrid after a long and exact practise of Regular Observance instructions for which he had received partly from his Father Saint Benedict and partly himself had collected from the ancient Fathers after an incomparably skillful exercise of Prayer and Psalmody never omitted by him after a wonderfull fervour showed by him in correcting the disobedient and irregular as likewise an equall mildnes in comforting and strengthning the infirm after a sparingnes in eating and drinking not usuall in governours as likewise a coursenes and vilenesse in cloathing at last seeing himself full of dayes and by reason thereof incapable of continuing the due Office of a Spirituall Superiour in teaching and giving good example to his Monks having seriously and a long space meditated on these things at last it seemed to him most expedient to give order to his Monks that according to the Priviledge given them and according to the Rule of the Holy Abbot Saint Benedict they should chuse to themselves an Abbot as himself had been chosen young by his Predecessour then going to visit the Sepulchers of the Apostles that by this means himself night have the opportunity before his death to attend to his own soule in solitude and exemption from secular cares and they under the conduct of a younger Abbot more perfectly observe the instituts of a Regular life 6. Now having made this proposall though all the Monks at first opposed themselves with sighs tears and prostrations yet at last he obtained his desire And so earnest he was to begin his iourney that the third day after he had discovered his purpose secretly to his Brethren he began it towards Rome For he was afraid least he should be prevented by death before he could come thither as in effect it fell out and indeed he was desirous to avoyd the importunity of his freinds men of quality in the world who he knew would interpose delayes and lastly
own countrey these two Saints The Irish contend that Saint Pecthelm was Bishop of Tuam and S. Wiro of Dublin and consequently that their Saint Pecthelm was different from the present Bishop of Candida Casa As for S. Wiro their pretentions seem to be well grounded For though he be in the printed Copies of S. Marcellin and other our Historians named Bishop of the Deiri that is Yorkshire yet since in none oâ our ancient Catalogues we find any such Bishop their suspicion of a mistake in the writing seems reasonable that instead oâ Deiri we ought to read De Iren that is oâ Ireland But as for Saint Pecthelm who accomâpanied S. Wiro first to Rome and after to the countrey of the Frisons a second time it is evident in S. Marcellin that he was Bishop of Candida casa 7. As for the Modern now only called Scotts they have no shew of right in their plea. For it is manifest by the consent of all our Historians that the Diocese of Casa Candida though now included in Scotland yet anciently belonged to the English-Saxon Kingdom of the Bernicians and so continued to the times of King Edgar So that the impudent rashnes of Dempster affirming That this doth evidently appear that the Bishoprick of Candida Casa was always in the dominion of Scotland and never was subiect to the iurisdiction of the English is unanswerably refuted by the learned B. Vsher in his Brittish Antiquities who demonstrates that the Diocese of Casa Candida or as it was afterward named of Glasgo was a part of the Cumbrian Kingdom And Malmsbury expressely affirms that the Kings of the Northumbers in these times extended their Dominion to all the Regions beyond Humber as far as Scotland and that within their confines were contained these Dioceses The Arch-bishoprick of York the Bishoprick of Hagustald and Rippon that of Lindesfarn and lastly the See of Candida casa And this is ingenuously acknowledged by Ioannes Maior a Scottish Writer 8. Of these two Bishops S. Pecthelm and S. Wiro wee shall treat further hereafter when we shall find them with great zeale and fruit exercâsing the Apostolick Office with our other Saxon Missioners in Germany To which countrey the memorable Gests of S. Boniface at thâs time doe call us XIII CHAP. 1.2 c. S. Boniface being summoned repaires to Rome gives an account of his Faith and is consâcrated Bishop by Pope Gregory 9. The Form of his Obedience to the See Apostolick 6.7 c. He returns with many recommendations 1. THE labours of S. Boniface were so great in dispersing the precious seed of the Gospell in Germany and so wonderfull a Benediction had Almighty God showrd on them in those few years which passed since his leaving Rome that the report thereof coming to Pope Gregory he thought fitt to recall him thither that he might hear from his own mouth an account of his Apostleship and thereby enable him to proceed with more vigour and authority 2. S. Boniface having received letters to this effect deferred not at all his Obedience to the Holy Popes summons but attended by a troop of his brethren and Disciples immediatly took his iourney towards Italy and being come within the sight of Rome he gave God thanks for his prosperous voyage and commended himself to the patronage of the holy Apostles S. Peter and S. Paul Assoon as the Pope was informed of his arrivall he presently sent for him and after kind salutations he appointed him a convenient and honourable place for his entertainment And afterward taking an opportune season he sent for him to come to a conference at the Church of the Blessed Apostle S. Peter And after long discourses with mutuall satisfaction the Pope required of him an account of his Faith The Holy man answered him in these terms It will not be easy for mee to give a reasonable satisfaction to your Holines by a sudden speech or reply to a demand of so great importance My request therefore is that you would afford mee some time to answer by writing To this the Pope yeilded Whereupon accordingly shortly after he presented to him in Writing a full account of his Faith 3. When the Pope had per sed the said Writing he commanded him in a familiar manner to sitt by him and exhorted him to retain constantly and with greât caâe to teach that Faith which he there professed And afterwards entring into long discourses touching spirituall matters in which they spent the greatest part of the day at last he asked him in how many regions he had plânted the Faith Whereto he having succinctly answered the Pope then plainly discovered his iâtention to him that he would cânsecrate him Bishop to the end that being promoted to a higher Apostelick dignity he might with greater confidence and authority correct such as were in errour adding withall that his sermons and exhortations would be more acceptable and effectuall when it should appear that he was empowred to that office by the Supreme Bishop of Gods Church 4. Then the Holy man seriously considering this proposall and apprehending least if he should refuse it that saying of the Prophet might be applied to him He reiected benediction and it shall be removed far from him submitted himself to his Holines will The day therefore of his Ordination being come which was the Feast of S. Andrew the Pope consecrated him Bishop and withall would have him thence forward to be called Boniface whereas before his name was Winfrid Moreover to the end he might more strictly oblige him to exhibite Obedience to himself and his Successours and to observe the Tradition of holy Faith he required and received an Oath from him in the Form following as is to be read in the most ancient Records 5. In the Name of our Lord God and Saviour Iesus Christ I Boniface by the Grace of God now ordained Bishop doe promise to thee O Blessed Peter Prince of the Apostles and to thy Vicar-Bishop Pope Gregory by the Father son and Holy Ghost the inseparable Trinity and by this thy most sacred Body that I will constantly maintain the Vniversality and purity of Holy Faith in the Vnity of which Faith I will through Gods assistaÌce ever persevere since therein the salvation of every Christian does consist I doe promise likewise that I will never be induced by the perswasions of any to dissent from the Vnity of the Catholick Church but as hath been sayd I will in all things maintain this Faith and the purity thereof and exhibite my endeavours and concurrence to advance the proffits of thy Church since to thee our Lord God has given the power of âinding and loosing and to thy foresaid Vicar and his Successours And in case I shall know any Bishops transgressours of the ancient Decrees of the holy Fathers I will have no communion or participation with them but on the contrary to the utmost of my power I will resist them and however I will faithfully
and Martin the fourth And Polydor Virgil an Italian acknowledges that he was sent into England to perform the Office of Collectour for the Pope 8. This liberality begun by our Saxon Kings was imitated by other Extern Princes in succeeding times Thus Pope Gregory the ninth of that Name in an Epistle to his Legats declares that in the Archives of S. Peter in three severall places it is fâund that Charles the Emperour collected yearly for the service of the Apostolick See twelve hundred pounds besides what every one offred in his particular devotion And in the year of Grace one thousand forty six by a Generall Assembly of the States of Poland under King Casimir a promise was made of a half penny yearly to be payed by every person in that kingdom to the Pope And in the year of our Lord one thousand seaventy six Demetrius Duke of Dalmatia Croatia in a Synod assembled at Salona obliged himself to pay to the See of Rome an annuall Tribute of two hundred peices of Gold called Byzantins The like Pensions we read to have been given by the Dukes of Brittany c. Thus much wee thought fitt to adde upon occasion of this charitable Liberality to the See of Rome begun by the devout Saxon King Ina. Wee will prosecute his iourney the year following XVIII CHAP. 1. Death of Tobias Bishop of Rochester 2 3 S. Boniface consults the Pope about severall Questions which are resolved by him 1. THE same year Tobias Bishop of Rochester dyed He was saith S. Beda Disciple of Theodore Arch-bishop of Canterbury of happy memory and of Adrian Abbot of S. Augustins Monastery And to a great perfection of learning both Ecclesiasticall and secular he added so accurate a skill in languages both Greek and Latin that they were as familiar to him as his Native countreys tongue He was buried in the Porch of S. Pauls which himself had built within the Church of S. Andrew to be a place for his sepulcher From this passage of S. Beda the great Cardinall Baronius inferrs that the English Nation received from the Roman Church not the Catholick Faith only but likewise all good literature To Tobias there succeeded in the See of Rochester Aldulfus who was the tenth Bishop of that Church 2. But the incessant labours of S. Boniface wil oft interrupt our Narration of the affaires of Brittany and require our attention to them This year as appears by an Epistle or Pope Gregory to him he sent his Preist Denuaâ to the said Pope to onsult him about certain difficulties occurring in the discharge of his Apostolick Office As 1. within what degrees of propinquity Mariage may be permitted to which the Resolution was that the utmosâ strictnes ought not to be exercised to such new converted Nation and therefore thaâ beyond the fourth degree of affinity or consanguinity Mariage might be allowd Again 2. that in case a woman have an incurable infirmity before Mariage be accomplished it may be lawfull for the husband to marry another 3. That if a Preist be defamed by an accusation of the people and no certain Witnesses be produced against him the Preist by oath making God witnes of his innocence shall remain in his degree 4. That it is no fitt that more Chalices then one should be upon the Altar at celebration of Masse 5 That concerning eating meats consecrated to Idols it may be allowd after making the sign of the Crosse over them except in case oâ scandal mentioned by S. Paul ââ at one shoulâ say This was offred to Idols 6. That childrenâo âo either sex offred by their parents to God in their infancy to a Regular Discipline may not afterward in ripe age leave that state and contract matrimony 7. That persons baptized by adulterous and scandalous Preists ought not therefore to be rebaptized But in case there be a doubt whether infants have been baptized or not then according to the Tradition of the Holy Fathers they ought to be baptized 8 That the holy Sacrament of Christs body and blood ought not to be denyed to persons infected with Leprosy or other like contagious disease but they must not be admitted to eat and drink with others 9. That in case the Pestilence should rage in Monasteries oâ Churches it would be a folly to flye since no man can scape Gods hands 10. That he ought sharply to reprove scandalous and licentious Bishops or Preists but was not obliged to refuse eating or conversing with them For this may be a mean to gain them 3. Some of these doubts also S. Boniface proposed to his learned freinds in Brittany and particularly to the holy Prelat Daniel Bishop of Winchester who returned him the like answers and comforted him being much afflicted with his perverse and obstinat German Clergy Both his Epistle and the Answer to it are still extant XIX CHAP. 1.2 c. King Ina at Rome builds the Schoole of the English âhâre it was seated 6 7 He there takes a Monasticall Habit. his happy death 1. IN the year of Grace seaven hundred twenty seaven the devout King Ina finished his iourney to Rome At his leaving Brittany he resigned his kingdom to his kinsman called Ethelard a worthy Successour of so Noble a Prince And being thus discharged of so great a burden of secular solicitudes he performed his iourney more chearfully 2. Being arrived at Rome saith Mathew of Westminster he by the consent and will of Pope Gregory built in the Citty a certain house which he would have to be called The Schoole of the English To the said house the following Kings of this Nation the Princes Bishops Preists or any other Ecclesiasticks were to come to be instructed in the Catholick Faith and learning to prevent the teaching any perverse doctrine contrary to Catholick Vnity and when they were become well established in the Faith they returned home again 3. It seems that not only the Popes in these times but the Saxon Princes in Brittany thought more convenient that the youth of this Nation should be taught learning and vertue at Rome rather then publick Schooles should be erected at home And the reason is given by the same Authour saying From the time of S. Augustin our Apostle to this Publick Schooles and Professours of Teaching were by the Bishops of Rome straitly forbidden to the English by reason of the many Heresies which at the coming of the English into Brittany at which time the Pagans were mixed with the Christians did much corrupt the doctrines and Discipline of Christianity So that the Censure given by the Apostat Bale touching this Foundation does well become him who affirms That it was erected to the great mischeif of the English state 4. Besides this house the same King Inas built near to it a Church to the honour of the Blessed Virgin Mary in which the Divine Mysteries might be celebrated by and for such
place to manifest the sincere veracity of so learned and pious an Authour wee will from his penn declare upon how well grounded an authority he built the whole frame of his History as likewise what diligent search he made for true information in all things as well such as hapned in former ages as during his own age in the other regions and kingdoms of Brittany and forrain countreyes And lastly wee will conclude with a particular Narration of Saint Beda's own life and happy death 2. As touching the first thus he writes At this present time to witt in the year of Grace seaven hundred thirty one the Bishops governing the severall Episcopall Sees of Brittany are these following The Province of Kent is administred by Tatwine Arch-bishop oâ Canterbury and Aldulf Bishop of Rochester That of the East-Saxons by Inguald Bishop of London The East Angles by Eadbert or Aldbert Bishop of Dumwich and Hadulac Bishop of Helmham The Province of the West-Saxons by Daniel Bishop of Winchester and Forthere Bishop of Shirborn In the kingdom of the Mercians Alduin is Bishop of Lichfeild Walstod Bishop of Hereford and the region beyond the Severn Wilfrid Bishop of Worcester and Cymbert or Kinebert Bishop of the Lindisfari or Lincoln as for the Isle of Wight it was annexed to the See of Winchester The Province of the South-Saxons of late has been vacant and therefore has recourse to the Bishop of the West-Saxons that is Winchester for such necessities as require Episcopall Ministery And all these together with other Southern Provinces though governed immediatly by particular Kings yet both they and their Kings also from the South Sea as far as the Humber Northwards are subject to Edilbald King of the Mercians Lastly the large Province of the Northumbers of which Ceolulf is now King is administred by four Bishops the Church of York by Wilfrid the younger that of Lindeââarn by Edilwald Hagustald or Hexham by Acca and Candida Casa or Witehern by Pectheâm This last Episcopall See has been lately erected by reason that the number of Christians there has been greatly multiplied and Pecthelm was consecrated the first Bishop thereof Thus are the severall Episcopall Churches of Brittany administred 3. As touching the severall Nations inhabiting it that of the Picts is ioynd in league with the English and to their great ioy with the Vniversall Church in the Orthodox Faith Communion and peace The Scotts inhabiting the Northern parts of Brittany are quiet and make no attempts or fraudulent designs against the English The Brittains although for the most part out of a Nationall hatred they have an iââeconcileable aversion from the English and likewise doe erroneously and impiously oppose the Catholick Church in the Paschall Observance yet in neither of these regards can they attain their purpose and prevaile both divine and human power resisting their designs For though a great part of that Nation be independent on any other yet in some places they are subject to the Empire of the English And again the times at present being peaceable very many of them in the Northern parts called Cumbers both Nobles and of inferiour condition doe more frequently receive the Monasticall Tonsure in English Monasteries and consecrate their children to the same Profession then exercise themselves in arms and warlike exploits And what good issue may come from hence the succeeding age will see 4. Such at present is the state of all Brittany in this year which is the two hundred eighty fifth since the coming of the English into this Island and the seaven hundred and one and thirtieth after our Lords Incarnation I will conclude with this prayer That the earth may all ways reioyce in the kingdom of our God and many Islands with ioy confesse to the memory of his Holines the constancy of Brittany in his Faith Thus does S. Beda conclude his History XXIII CHAP. i 2. c. The names and qualities of such persons from whom S. Beda received information in his History 1. IN the next place for a proof of his veracity in his History wee will produce his Epistle to the illustrious and learned King Ceolulf then raigning over the Northumbers to whom S. Beda presented the same desiring not so much his protection as iudgment and censure of it In which Epistle to the end he might approve his care and diligence to inform himself in the truth he produces the names and characters of the principall persons from whom he received information and assistance persons of such abilities piety and esteem that no man can reasonably suspect in them either want of knowledge or of sincerity Thus therefore he writes 2. The principall Authour and assistant in this work saith he was Albinus the most reverend Abbot of Canterbury a man of eminent learning in all kinds of litterature having been educated therein by those two most venerable and learned men Theodore Arch-bishop of the said Church of happy memory and Hadrian Abbot This worthy Abbot Albinus was pleased to communicate to mee partly in writing and partly by the Religious Preist of the Church of London Nothelm whom he sent to acquaint mee with all particular occurrents worthy memory which had after diligent enquiry come to his knowledge either in the Province of Kent or adiacent Regions concerning the Gests of the Disciples of the Blessed Pope S. Gregory or whatsoever he could find in ancient Record or receive from the Tradition of Ancestours The said Nothelm likewise afterward going to Rome by permission of Pope Gregory searching the Archives of that Church found and copied out certain Letters both of the said Pope and some of his Predecessours touching the affaires of Brittany which at his return by the advice of the most Reverend Abbot Albin he brought to mee to be inserted in this History 3. In the which those things which are related from the beginning thereof to the times in which the English Nation receiued the Christian Faith wee collected principally out of such Writings as we could here and there meet with Then from that time to the present age all the Gests performed in the Province of Kent by the Disciples of S. Gregory and their Successours and under what Kings they were performed all these came to my knowledge by the industry of the foresaid Abbot Albin and the relation of Nothelm sent by him The same persons likewise informed mee in severall things touching the Conversion of the West and East-Saxons the East-Angles and Northumbers by the preaching of what Bishops and in the raign of what Kings those Provinces received the Christian Faith In a word it was principally by the advice and perswasion of the same Albinus that I had the courage to sett upon this work 4. Besides these the most Reverend Bishop of the West Saxons Daniel who is yet alive gave mee an account in writing of many things regarding the Ecclesiasticall History of that Province and that of the South-Saxons confining
Prince and to every Prefect one Preist to hear Confessions and enioyn Pennances 4. Likewise wee have interdicted the same persons to hunt with doggs or to keep hawks 5. Moreover wee have decreed according to Holy Canons that all Preists in their Parishes be subiect to their proper Bishops and every Lent give him an account of their Ministery of the order observed by them in Baptism celebrating of Masse reciting Prayer and Cathechising And that whensoever the Bishop according to the Canons shall make his Vââitation for administring Confirmation to the people every Preist be ready to receive and entertain him at the charges of the people to be confirmed As also that every Maundy Thursday they receive new âhrism of the Bishop â receiving likewise from him a testimony of their chastity unblameable Life and soundnes of Faith 6. Wee have also ordained according to the circumspection enââynd by the Canons that no stranger-Bishops or Preists from whence soever they come shall be admitted to the Ecclesiastical Ministery before they have received an Approbation from the Synod 7. Likewise we have decreed that every Bishop shew great solicitude to withdraw the people of God from all Heathenish Superstâtions all Sacrifices over the dead all Soââileges Divinations Phylacteries Auguries and Incantations exercised after a Pagan manner by some foolish Christians near their Churches under the name of Holy Martyrs and confessours so provoking the wrath of God and his Saints Particularly wee require them to forbid earnestly those Sacrilegious Fires called Meefres And for the rooting out of all such Pagan Superstitions wee command our Magistrates Graphiones every where to give their assistance to the Bishops 8. Also wee have ordained that whatsoever Ecclesiasticall person or Religious woman shall after this Synod fall into the crime of fornication shall be putt in prison and doe pennance in bread and water And if he be a Preist he shall be scourged and remain a Prisoner two years If an inferiour Clark or Monk be guilty of the same sin he shall be whipped thrice and continue in prison a year there to doe Pennance 9 Wee have decreed moreover that no Preists or Deacon shall we are Cassacks like Lay-men but Ecclesiasticall robes casulis as becomes the servants of God And that not any of them permitt a woman to live in his house 10. Lastly that all Monks and Religious Virgins be carefull to order their Lives as becomes their Profession according to the Rule of S. BENEDICT 4. When this Synod was concluded Saint Boniface transmitted to Rome a Coppy of its Decrees to be approved by the See Apostolick Which being perused by the Pope he likewise called a Synod in which the said Decrees were read and confirmed Of all which Pope Zacharias gave information in an Epistle directed to all Bishops Preists Deacons Abbots and likewise to all Dukes Counts and all Gods servants in the Dominions of the French Particularly enioyning all due respect and obedience to their Arch-bishop Boniface This he did because many of the French Clergy looked with envious eyes upon him as being an extern and a Religious man for which reason his preeminent Legantin Authority was displeasing to them 5. Of all this S. Boniface likewise gave an account in an Epistle to Cuthbert Arch-bishop of Canterbury who the year before had written and sent some presents to him In which Epistle he gave him a breif of the foresaid Decrees Adding this moreover That in that Synodall Meeting all the Bishops present made a Confession of the Catholick Faith and protested their resolution to their deaths to preserve Vnity and subiection to the Roman Church and that they would be obedient to Saint Peter and his Vicar That every year they would assemble a Synod That all Metropolitans would demand from the See Apostolick Archiepiscopall Palls and that in all things their desire was to be Canonically obedient to the Precepts of S. Peter that so they might be reckond in the number of the Sheep commended to him To this Confession sayd he we all consented and subscribed directing it to the Body of S. Peter Prince of the Apostles Which the Pope and Roman Clergy received gratefully 6. Therto he adds many grave Instructions and Advices beseeming an Apostolick Prelat As That all Bishops should denounce to their Metropolitan such abuses as they could not amend in their Dioceses and in like manner the Metropolitan to the Pope for so doing thay shall free their own soules from the guilt of the blood of such as perish Moreover he signified to him that most of the servants of God with him were much scandalized and displeased upon occasion of a great stain and ignominy cast on the English Church and Nation which he adiures him to wipe away by a solemn prohibition made in a Synod of the Clergy and Nobility to hinder that frequency of their womens going and coming back from Rome considering that few of them returned uncorrupted A proof whereof is that there were few Citties in Lombardy or France in which there wâre not Harlots of the English Nation He advised him likewise severely to reprehend and if they amended not to excommunicate both alive and dead any of their Princes and Great men who sacrilegiously invaded Monasteries possessing their revenews and governing the Monks as if themselves were Abbots And lastly with his utmost endeavours to hinder the intolerable superstition and excesse of cloathing raigning in Brittany where their vestments were as they thought adorned but indeed defiled with embroidery of Purple and silk Which vanity sayd he is a sign of the coming of Antichrist and an occasion of bringing luxury and uncleannes even into Monasteries 7. It is probable that admonitions so severe and earnest from a person of so great authority as S. Boniface being the Popes Legat in so great a kingdom might be the occasion of celebrating a Synod in Brittany at Cloveshove in which a remedy was found against sacrilegious invasions of Church-revenews and Priviledges For after diligent search the formerly mentioned Law and Priviledge made by Withred the pious King of Kent was found and recited in this Synod whereupon Ethelbald King of the Mercians by a New-Law confirmed the same in his Kingdom also Notwithstanding as shall be declared King Ethelbald himselâ became a transgressour of his own Law for which he was sharply reprehended by S. Boniface and repenting his iniustice made satisfaction for it XII CHAP. 1.2 c. Another Synod at Liptin In which Adalbeât and Clement Hereticks are censured and emprisoned 5.6 S. Boniface imputes Simony to the Pope who cleares himself 7. Iurisdiction over all France given to S. Boniface 1. THE year following S. Boniface celebrated another Synod at a place called Liptin not far from Cambray whither Caroloman who kept his Court there called him In which Synod besides a Confirmation of the Decrees of the former it was ordained that a Petition should be made to the Pope
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 nothiâg 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 âead as nature suâgests in such a danger by which means it came to be cutt thorough The Murderers being thus frustrated of âheir hopes went sorrowfull to their homâs 10. But when the Nâighbouring 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 hâm in executing the holy Bishops last will Hereupon they all went to Vtrecht and having receivâd the Sacred Body they ârought 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 Huâbaldus fifty two Râxfrid 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 liâe among these Martârs 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 Pââseland 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 CanoÌs 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
supposed Epistle This is undoubted that about this time a great scandall was given to the Western Churches upon occasion of the Doctrine touching Veneration of Sacred Images asserted a little before this time in the Seaventh Generall Councill assembled at Nicea In which Councill three hundred and fifty Eastern Bishops restored the Sacred use and Veneration of Images which had been with horrible cruelty impugned by severall preceding Emperours In the Decrees concerning which they taught the very same Doctrine and practise which King Charles and the French Church as likewise King Offa and the English-Saxon Bishops conformably to Pope Hadrian both beleived and practised Notwithstanding which two years after this in a Councill assembled by command of King Charles at Frankfort the said Council of Nicéa was sharply and bitterly condemned 8. It may seem strange that the Eastern and Western Churches should so well agree and so sharply disagree at the same time and upon the same Point But the wondeâ will cease when it shall evidently appear that it was upon a most malicious and false misinformation that King Charles and his Bishops entertaind a prejudice against the Eastern Church being told that they maintained a doctrine which they expressly disclamed 9. To the end this may be demonstrated we will produce from the Western Council or Frankfort what iudgment they made of the Councill of Nicéa which upon misinformation is there called the Councill of Constantinople There was brought into the Synod to be publickly debated a Question concerning a late Synod of the Greeks which was held at Constantinople touching the adoration of Images in which was found written this clause That an Anathema should be denounced against all such as would not exhibite the same service or adoration to the Images of Saints as they doe to the Divine Trinity Such an adoration and service our Holy Fathers have with contempt renounced to Images and unanimously condemned it 10. This was indeed a iust and necessary condemnation of so blasphemous a Doctrine and no doubt both Alcuin and the English Bishops would not refuse to ioyn in the like condemnation But the Doctrin so worthily condemned is so far from being approved or asserted in the Councill of the Greeks at Nicéa that in the very Decision concerning the Veneration of Images they doe expressly renounce it as will appeare by their Decree here following 11. We insisting on the Doctrin of the Holy Fathers observing likewise the Tradition of the Catholick Church Doe define that venerable and Sacred Images commodiously framed in colours marble or any other matter according to the manner and form of the Venerable and like-giving Crosse are with all diligence and care to be dedicated in Churches in Sacred Vessells and Vestments in walls and tables in private houses and publick wayes and especially the Image of our Lord God and Saviour Iesus Christ next of the Divine Virgin-Mother of the glorious Angells and Saints To the end that by an inspection of such images all that look upon them may be brought to the remembrance and desire of the principall obiects represented by them and exhibite reverence and respectfull adoration to them yet by no means any true Divine Worship ãâã ãâã ãâã ãâã ãâã which according to our Faith is only due to the Divine Nature We therefore intend such a veneration as we shew when we reverently burn incense or light candles to the Type of the venerable and life-giving Crosse to the Holy Gospells and other oblations as hath been and iâ the custom received from our predecessours 12. Whence appears how innocent the Bishops of that Synod were of the impiety condemned by the Western Bishops at Francfort So that we may conclude that this false information was given them from the Hereticks Iconoclasts condemned by the same Councill And theâefore the same Sir Henry Spelman writes truly and ingenuously saying I doe confesse that I doe not find that prodigious sentence concerning deifying of Images in the Exemplar of the Nicene Synod which is published by Binius VI. CHAP. i. 2 c. The Body of Saint Alban the Proto-martyr of Brittany miraculously discovered to King Offa who causes it to be translated and builds a magnificent Church and Monastery to his honour 1. THE year following Offa King of the Mercians residing then at the Citty of Bath was in sleep admonished by a Divine Oracle to take up out of the earth the Sacred Body of Saint Alban and place it more honourably in a shrine He therefore sending for Humbert Arch-bishop of the Mercians declared unto him his vision Then the said Arch-bishop attended by Ceoâulf and Vnwona his two Suffragan Bishops with an innumerable multitude of both sexes mett the King at Verulam upon a day appointed There did the said King behold a Light from heaven darting its beams over the place where the Holy Martyr had been buried by which sign seen of them all they became assured of the truth of the former vision Then were all the people commanded to purify themselves by fasting almes and prayers and the Bishops adorned with their Sacerdotall Vestments begged the assistance of the Blessed Martyr For the place since the coming of S. Germanus and Lupus two French Bishops into Brittany to root out the Pelagian Heresy about three hundred forty four years before this had been quite defaced by the Pagan Saxons English and Iutes who conquered the countrey and destroyed all sacred places and among the rest the Church which after the death of the Holy Martyr had been magnificently built to his honour by the Brittains as Beda testifieth 2. The said Bishops therefore after fasting and prayers opening the ground found the Blessed Martyrs body in a woodden Coffin together with the Sacred Relicks of the Apostles and Martyrs which Saint Germanus had placed there This Invention drew teares of ioy and devotion from the eyes of all the Clergy and people present and the Bishops with great reverence and fear took out of the ground that precious Treasure which had been a long time hid and with a solemne Procession with Hymns and Canticles they transported it to a certain Church which had anciently been built to the honour of the said Holy Martyr without the gates of the Citty Verulam where in a shrine curiously wrought of gold and silver and adorned with pretious stones they deposed it 3. In the same place to this day divine miracles are frequently wrought for in the sight of many hearing is restored to the deafe walking to the lame sight to the blind and death both of mind and body to all who with confidence in the Divine mercy through the intercession of his Saint implore it These things were acted in the five hundred and seaventh year after the suffring of the Holy Martyr the three hundred forty fourth year after the coming of the English into Brittany the first Indiction and the first day of August 4 King Offa not content with preparing
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 flowârs 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 havâng 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
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 Capiââlar 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 Ordânnance 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