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 incommâ—diously 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
Miracle 1. A Second Witnes of the Sanctity of this Mother-Church of Christianity built by S. Ioseph at Glastonbury in honour of our Blessed Lady as likewise of the wonderfull Priviledge confer'd on it by our Lord himselfe who was pleased personally to consecrate it is the Illustrious Bishop of Menevia S. David the extirpatour of Pelagianism in Brittany His testimony is extant in the Antiquities of Glastonbury collected by William of Malmsbury in these words 2. Saint David with seaven other Bishops of whom he was Primate came to Glastonbury invited thereto by the Sanctity of the place place and had a resolution solemnly to consecrate an ancient Church there erected to the honour of the Blessed Virgin-Mother of our Lord. Having therefore provided all things requisite for the performance of that sacred Ceremony on the night immediatly preceding the intended Dedication he as nature required yeilded to sleep in which our Lord Iesus appeard to him and mildly demanded of him the cause of his coming thither This without delay S. David declar'd unto him But our Lord presently turn'd him from his resolution of dedicating the Church saying to him That must not be done And taking the Bishops hand he told him that many years since he himselfe had dedicated it to the honour of his Mother therfore that holy Ceremony ought not to be profan'd by any mans repeating it And having sayd this with his finger he peirced through the Bishops hand Telling him that this should be a sign that that ought not to be again renew'd which himselfe had formerly anticipated And withall he promis'd him that the next day when in reciting the Canon of the Masse he was to pronounce those Words Per ipsum cum ipso in ipsum By him and with him and to him be all honour and glory to thee O God the Father in the Vnity of the Holy Ghost he should have restord the integrity and soundnes of his hand The terrour of this Vision quickly drove sleep from the Bishops eyes whereupon with great earnestnes he examined whether that were indeed reall which our Lord seem'd to have done to him And having found it so he wondred at it and expected what would be the issue The next day all that were present with admiration saw and touched the prodigâ—ous wound Hereupon all the Preparation for a â—onsecration came to nothing and the miracle divinely wrought being made known publickly to all the Hearers encreas'd the admiration And in conclusion when Masse was celebrated the Bishops hand was restord to its former soundnes 3. This miracle is not forgotten nor contemn'd even by some Protestant Writers though in repeating it they willingly omit the name of Masse which having banish'd from their own Churches they are loath it should appeare of so great Antiquity and which is more considerable dignified by our Lords mentioning it and working a wonderfull miracle during the celebration of it VII CHAP. 1.2 A third witnes is our H. Apostle S. Augustin the Monk The fashion and homelines of that Church 1. A Third Witnes of equall authority though later date is S. Augustin the Apostle of our Nation who in an Epistle to S. Gregory the Great mentions the summe of what hath been hitherto related as a Tradition receiv'd in those days A part of this Epistle is recited by three Protestant Bishops as a firm argument of the Primitive antiquity of Christian Religion in our Island The words of S. Augustin are these In the confines of western Brittany there is a Royall Island by an ancient Name called Glascon It is largely extended being encompassed with waters abounding with fish and rivers in many places standing in pooles commodious for many uses of human life and which is most considerable it hath been dedicated to the exercises of Sacred Duties For there the first Professours of Christian Religion found as the report is a Church not built by the skill of men but prepared by God anâ— fitted for human salvation The which Church was afterward by many miracles and many mysterious operations demonstrated to have been consecrated by our Lord the Creatour of the world to his own glory and the honour of his most Blessed Mother the Virgin Mary To this Church was afterwards added an Oratory built of stone which was dedicated to Christ and his holy Apostle S. Peter 2. And hereto agrees that which we read in the life of S. Ioseph The foresaid Saints conversing together in that Solitude after a little time were admonish'd in a Vision by the holy Archangel Gabriel to build unto the honour of the holy Mother of God and perpetuall Virgin Mary a Church in a place shewd from heaven to them Whereupon they in obedience to those Divine admonitions finish'd the building of a Chappell the walls wherof on all sides were made of rods warled or interwoven This was done in the one and thirtieth yeare after the Passion of our Lord and in the fifteenth after the Assumption of the glorious Virgin Mary Here we may see saith D. Fuller the simplicity of Primitive Devotion and the native fashion of Brittish buildings in that age and some hundred years after For we find that Hoel Dha King of Wales An. D. 940. made himself a Palace of Hurdleworke call'd Tyguyn or the White house because to advance it above other houses the rods wherof it was made were unbark'd having the rind strip'd off Which was then counted gay and glorious This homely building however suiting with the simplicity of the builders soules did deserve and was indeed preferd in the veneration of all succeeding times before the magnificent structures of squared stones and marble adorn'd and enrich'd with gold and precious stones which in following ages by the Devotion though perhaps mix'd with some vanity of lesse perfect Christians were splendidly erected VIII CHAP. 1.2 A fourth Testimony of ehe Building a Church at Glastonbury by S. Ioseph from an Ancient Inscription at Glastonbury here produced 3.4 c. Sir Henry Spelmans Exceptions against that Inscription answer'd 1. THe last Testimony justifying most of the particulars before mentioned touching this Primitive Church built by S. Ioseph of Arimathea is taken from a very ancient Inscription cut in brasse and heretofore fastned to a Pillar in Glastonbury Church Which Inscription Bishop Godwin therfore rehearses that he may demonstrate that S. Ioseph indeed came into Brittany and after him Sir Henry Spelman caused it to be entirely transcrib'd and put into his Collection of our Brittish and English Councills The tenour of it is as followeth 2. In the one and thirtieth year after the Passion of our Lord twelve Holy men among whom Ioseph of Arimathea was Cheif came to this place and here built the first Church of this Kingdom Which Christ in the honour of his Mother himselfe dedicated together with a place for their buriall as S. David Bishop of Menevia testified who having an intention to consecrate it
Gests of S. Lucius in his Apostolick Office 4.5 His death and buriall in the Citty of Curia or Chur. 6. Of S. Emerita a sister of King Lucius who accompanied him her Martyrdom 7. Dempsâ—ers ridiculous pretention that King Lucius as buried in Scotland 1. HAving from authorities of great weight asserted the Apostleship of this our Pious King in pursuance therof we will collect out of ancient Writers some of his particular Gests and suffrings in the discharge of the said Office 2. He having resolved to consecrate the remainder of his old age to the service of Christ pass'd first into France landing at Bolâ—ign a Citty of the Mâ—rini where saith Malbranque he first began his office of preaching the Faith of Christ and from thence made his progresse through the Region of the Nervians the Countrey of Liege to Triers in Germany After which the next place bless'd by his presence and Charity was Ausburg Augusta Vindelicorum where he converted to the Faith a Noble Cittizen call'd Campestrius with his whole family But there the Devill rais'd against him a great persecution for saith Nauelerus the people out of a hatred to a Religion formerly unknown by them pursued the preacher of it with stones and afterward cast him into a pit Out of which he was secretly drawn by some Christians there and conducted to the Citty of Curia where he ended his life by Martyrdom 3. From Ausburg S. Lucius went to Reginoburgum or Ratisbon where he efficaciously spread the seed of the Gospell And having spent almost all his strength in such works of Charity to others he desired to end his life in solitude quietnes and prayer For which purpose he retired himself into the mountainous countrey of Rhetia and saith Tscudus having pass'd over the hill under which is situated the Castle called Gutenberg which to this day retains the name of S. Lucius his Cliff he came into the Region where now the Citty Curia or Chur is placed together with his devout sister S. Emerita who presently after for preaching the Christian Faith suffred Martyrdom at Trimas or Trimontium distant from Curia the space of two or three miles But S. Lucius repos'd himselfe in a certain Grot in the Mountain above the Citty Curia where he taught the Faith of Christ. The place where he built a little Oratory doth still testify his Sanctity and abode there for in memory thereof there was afterward founded a Monastery of Norbertins Praemonstratenses which took its name from S. Lucius as Aubertus Miraeus and Raderus doe affirm 4. As touching the manner of S. Lucius his death the same Aegidius Tscudus writes thus At last Lucius was slain neer to Curia in the Castle call'd Martiola by the infidell inhabitants and the Prefect of that Region Notwithstanding other Authours affirm that he died in peace though the honour and Title of a Martyr cannot be denyed him since anciently as Baronius saith it was communicated not only to such as by a violent death for Christs honour were snatchd out of this world but likewise to those who for the confession of the Faith suffred any torments though they did not consummate Martyrdom by death 5. The precise year of the death of this glorious King is by Florilegus determin'd to be the year of Christ two hundred and one which was the seaventy eighth year of his Raign and the eighty eighth of his life Wherto the learned Chronologist Bishop Vsher likewise accords His words are these In so great a debate among Writers my iudgment doth incline to beleive that King Lucius ended his life in the first year of the third Century after Christ. And the grounds of this perswasion are because I observe that not only the Annals of the Church of Salisbury and the Chronicle of the Brittains abbreviated as likewise the London Tables but also Roger Wendover Mathew Paris and Mathew of Westminster together with the History of Rochester doe agree that he dyed in the year of our Lord two hundred and one 6. His sacred Relicks have been dispersed in severall places of Germany and to this day saith Raderus are venerated in a Church of the Franciscans and another of the Iesuits at Ausburg Which argues that he dyed not in Brittany but Germany Therfore although our Citties of Glocester and Winchester have boasted themselves to have been the Repositories of some parts of the body of this Pious King it is more likely that considering their near relation to him they should procure them from the Church of Curia then that the German Churches should obtain them out of Brittany 7. Now wheras in the Passage cited out of Aegidius Tscudus mention was made of Saint Emerita the devout Sister of King Lucius and companion of all his travails and dangers and how in the Countrey of the Helvetians she added the Crown of Martyrdom to the garland of Virginity our Brittish Martyrologe thus commemorats her At Trimas in the territory of Curia this day being the fourth of December is celebrated the Feast of S. Emerita Virgin and Martyr the Sister of Lucius King of the Brittains who together with her Brother went into Germany and for confession of the Christian Faith being persecuted by the infidells of that countrey consummated her glorious Martyrdom by fire about the year of our Lord one hundred ninety three The entire history of her life may be read in the Breviary of the Church of Curia Mention is made of this holy Virgin and Martyr by Isengrenius and Hermannus Schedelius in his Chronicle 8. But Philippus Ferrarius in his Catalogue of Saints omitted in the Roman Martyrologe being mislead by Dempster a Writer most ridiculously partiall for his Scottish Nation as Bishop Vscher observes assigns a place in the Western parts of Scotland call'd Trimontium and now Attetish for the place of this Virgins Martyrdom and in the Scottish Calander her commemoration is appointed on the twenty sixth of May. Which assertion is so evidently contradicted by many authentick Records of severall Churches and by Authours of such unquestion'd integrity that it deserves not a serious confutation XVII CHAP. 1.2 S. Fugatius and Damianus preach the the Gospell in Brittany 3.4.5 They retire to Glastonbury and rebuild it establishing a succession of Monks They find there the Holy Crosse c. 6. The place of their buriall uncertain 1. HAving thas largely set down the Gests of our Holy King Lucius the first among all Christian Kings we will adioyn hereto such particulars as our ancient Monuments furnish us with all touching the two Holy Legats Fugatius or Phaganus and Damianus or Diruvianus sent by the Venerable Pope Eleutherius to baptise the sayd King and to settle the affaires of the New Brittish Church 2. Now concerning these two glorious Saints thus writes Malmsburiensis out of the Ancient Records of Glastonbury Phaganus and Dervianus came into Brittany to preach the Gospell
them used all manner of despight to them and endeavoured either to hide or consume them with fire and cast the ashes before the wind 2. Thus in the Acts of S. Sebastian who suffred the same or next year to S. Albanus we read That they tooke the Body of Sebastian by night and cast it into a common sink saying Least perhaps the Christians make him their Martyr And again three years after we find in the Authentick Acts of S. Tharacus this passage The President sayd to him Doe not think thou shalt be dispatch'd at once I will make an end of thee by peece meale and the remainders of they carkeise shall be devoured by beasts Tharacus answered him what thou hast a mind to doe doe quickly doe not delay mee by promises The President said Thou thinkest villain that after thy death silly women shall have thy body and embalme it with unguents and spices c. And afterward The President said Doest thou not think that I will thus destroy thee and thy relicks least foolish women should enwrapp it in clean linnen and honour it with unguents and odours And concerning the Martyr Andronicus The President said Consume him to ashes and disperse them before the wind least some of his impious Consorts or foolish woemen should gather up any of them and preserve them as if they were some precious holy thing 3. Now how acceptable to God this devout reverence of Christians to the Relicks of Martyrs was was often declared by the miraculous ways which God shewed in discovering the said holy Relicks when they were either conceal'd or their members mix'd and confounded with those of impious malefactours putt to death with them Thus we read in the said Acts of S. Tharacus S. Andronicus and another Christian martyr'd with them how when some devout Christians adventured to search them out by night three bright torches like starrs appeard over their bodies and afterward went before them conducting them to the other side of the Mountain where they secretly buried them 4. This practise was so generall among the Primitive Christians that the Manicheans only were observed to be contemners of it as if there were in it some Idolatrous Superstition But their folly and profanenesse is excellently confuted by S. Augustin who distinguishes the Veneration due to Saints and their holy Relicks which he calls Dulian from the Supreme degree of adoration due only to God which he terms Latrian 5. Now that such reverence was express'd to the Body of S. Alban is not to be doubted Which that it may appeare a passage in our ancient Brittish Historian Gildas will sufficiently confirm it Who after he had treated of the Martyrdome of this Holy Martyr as we declared before consequently shews the great change in Brittany nine years after this tempest rais'd by Diocletian His words are as followeth 6. The space of two lustres that is ten years after the foresaid storm being not entirely fullfilld when the violence of those bloody Edicts against Christians abated all the devout Soldiers of Christ with ioyfull eyes beheld and received the lightsomnesse and temper following so tedious a winters night Then they began to restore Churches formerly demolishd they founded new sacred Temples consecrated to the honour of Holy Martyrs these they erect accomplish and adorn celebrating publick Festivities and Sacrifices with pure hearts and mouthes as manifest signs and tropheys after their victory 7. This happy change hapned when the Tyrants Carausius and Allectus were vanquished and expell'd by Constantius who in the year of Grace two hundred ninety two being created Caesar received the government and administration of Brittany By which calculation of Gildas evidently appears that S. Albanus suffred Martyrdom in the beginning of Diocletians raign nine years before Constantius the second time governed Brittany 8 Likewise by this Testimony of Gildas is reproved the assertion of Protestant writers who attribute to S. Gregory the Great the bringing into Brittany the custome of dedicating Churches to the honour of Martyrs in the time of the Saxons Wheras besides this authority of Gildas the said assertion is manifestly confuted by the story of S. Germanus of Auxerre and S. Lupus of Troyes French Bishops who came into Brittany before the entrance of the Saxons to root out thence the Pelagian Heresy For thus we read in the Galliean Martyrologe The Memory of S. Albanus shined gloriously in Brittany to whose honour a famous Church was erected in the place whereby shedding his blood he had triumphed The which Church was by S. Germanus visited with great devotion to the end he might there pay his thanks to God for his victory against the Pelagian Hereticks There opening the holy Martyrs Sepulcher to honour him he repos'd in it severall Relicks of Apostles and Martyrs which he had brought out of France And because he would not depart thence without the protection of the Holy Martyr from the place where the Martyrs blood had been shed he took a lump of earth which at his return he caried to his own See And from this action of S. Germanus the Veneration of S. Albanus the Brittain was spread through allmost all the Churches of France being consign'd in all the Ecclesiastical Tables of most Episcopall Churches there particularly of Bourges Sens Orleans Austun S. Malo Constantia c. The same story concerning S. Germanus is related likewise by S. Beda 9. Hence may be argued the mistake in the supplement to the French Martyrologe where it is sayd that Otho the second Emperour of that name translated to Colen the Body of S. Albanus which S. Germanus had brought out of Brittany into France For certain is is that not his body but only a portion of earth dyed with the Holy Martyrs blood was transferd by Saint Germanus as S. Beda expressly affirms and as the following Annalls of Brittany confirm where we read how Off a King of the Mercians translated the sacred Body and built over his Monument a most magnificent Church 10. It is here to be observed that S. Albanus is venerated at Ments in Germany under the name of S. Albinus The occasion wherof was this Theophania wife to the Emperour Otho the second having obtained at Rome a portion of the Relicks of S. Albanus caried them with her into Germany intending to place them at Colen in the Monastery of S. Pantaleon In her way she passed through Mentz in which Citty was celebrated with great devotion the Memory of another S. Albanus a Martyr also Hereupon Wiltegecus Bishop of Mentz deeply apprehending least the Memory of our Brittish Albanus should obscure the glory of their Speciall Patron Albanus by reason of agreement in name together with the Imperiall Authority which probably would promote his veneration made it his most humble and earnest suit unto the Empresse that our Brittish Saint should afterward in those countreys be call'd Albinus for distinctions sake which humble request by the
And to the end that nothing might be wanting to render him consummate in learning after severall years frequenting the Gallican Schooles where he was taught the liberall Sciences he went to Rome and there he enrich'd his mind with a perfect knowledge of the Imperiall Laws At his return he was made Governour of the Citty and Territory of Auxerre the place of his Nativity 5. But not to dilate upon the occurrents of his Life during his secular state we will from the Relation of Constantius a pious and learned Preist of the same age who wrote his life declare by how strange a Providence he was assum'd into the Ecclesiasticall Profession and promoted to the sublime degree of a Bishop 6 Whil'st he was Governour of Auxerre the Bishop of that Citty was a holy man call'd Amator This good Bishop being in the Church and whil'st he was preparing himself to perform his Office perceiving among others Germanus Prefect of the Citty entring with a body and mind compos'd to modesty and piety he commanded immediatly that the dores should be safe lock'd And then being accompanied with many persons of the Clergy and Nobility he laid hold on Germanus and devoutly calling on the name of our Lord he cut off his haire and devesting him of his secular ornaments he very respectfully cloathed him with a Religious habit Which having done he said thus to him Now most dear Brother it is our duty to be diligent in preserving this honour committed to thee without stain For assoon as I am dead Almighty God committs to thee the Pastorall charge of this Citty 7. Amator shortly after died in whose place Germanus succeeded about the year of Grace four hundred and eighteen as Bishop Vsher reckons And being Bishop the austerity of his life is thus describ'd by the same Authour From the first day in which he undertook the Episcopall Office to the end of his life he never used Wine vinegar oyle nor so much as salt to give a savoury tast to his meat At his Refections he first took ashes into his mouth and after that barley bread and this so slender and ungratfull diet he never us'd till toward sun-set Some-times he would passe half a week yea seaven whole days without any satisfaction given to his craving stomack His bed was hard boards coverd over with ashes and to prevent any profoun'd sleep he would admit no pillow under his head Why doe I speak of sleep When as he spent whole nights in continuall sighing and incessantly waterd his hard couch with his tears He was a zealous observer of hospitality and whensoever any poor or strangers came to him he would prepare for them a plentifull feast whilst himself fasted Yea with his own hands he would wash their feet kissing them and sometimes bedewing them with showrs of teares Withall to the end he might cleanse himself from the stains which by familiar conversation with men could not be avoyded he built a Monastery into which he oft retir'd himself feeding and refreshing his mind there with the wonderfull sweetnes of celestiall contemplation Thus qualified was S. Germanus before he exercis'd his Apostolicall Office in Brittany impos'd on him by Pope Celestinus 8. Next as touching his companion S. Lupus he was born at Toul a Citty of the Leuci of a Noble family his Fathers name was Epirochius After whose death he was sent to schoole and there imbued in the study of Rhetorick He was maried to Pimeniola Sister to S. Hilarius Bishop of Arles a Lady from her youth inflam'd with a love of Chastity And hence it came to passe that after seaven years spent in mariage by divine inspiration both of them mutually exhorted one another to a state of Conversion And Lupus himself by a strong impulse from heaven was moved to visit the Blessed S. Honoratus first Abbot of the famous Monastery of Lerins To whom being come he humbly submitted himself to his Discipline with meek shoulders undergoing the yoak of our Lords service and mortifying himself with continuall watchings and fastings After he had spent a year there in a great fervour of faith he return'd to the Citty of Mascon with an intention to sell his possessions there and distribute the money to the poor When Loe on a sudden he was unexpectedly snatch'd away and compell'd to undertake the administration of the Bishoprick of Troyes His admirable sanctity is celebrated by the writers of those times and particularly Sidonius Apollinaris in an Epistle written to him after he had been forty five years Bishop stiles him Father of Fathers Bishop of Bishops and a second Iacob of his age 9. Such were the Apostolick Reformers of the ancient Brittish Churches their humility and austerity of Life had a proper and specificall vertue to oppose the Pride and sensuality of Pelagian Hereticks Such Missioners as these were indeed worthy Delegats of the Apostolick See whose particular Gests before they came to Sea we leave to French Ecclesiasticall Annalists as how S. Germanus consecrated with a Religious Veyle the holy Virgin S. Genoveufe how he bestowd on her as a memoriall a certain coyn casually found imprinted with the sign of the Crosse. But the accidents befalling them at Sea must not be omitted which are thus related by the forenam'd Constantius 10. These two holy men saith he under the conduct and direction of our Lord took shipping and were by him safely protected and tryed in and by many dangers At first the Ship was caried with favourable winds from the Gallick shore till they came into the midst of the Sea where no land could be discover'd But presently after this the fury of a whole Legion of Devills envying their voyage design'd for the salvation of a world of soules assail'd them These oppose dangers raise stormes darken the heavens and make darknes more horrible by adding therto fearfull swellings of the sea and ragings of the aire The sailes are no longer able to sustain the fury of winds nor the boat to resist mountains of waves dashing against it So that the ship was 〈◊〉 forward rather by the prayers then skill or force of the mariners And it so fell out that the prime Pilot the Holy Bishop Germanus was then securely compos'd in sleep That advantage the tempest took to encrease in horrour since he who only could resist it was in a sort absent So that the ship overset with waves was ready to sink Then at last S. Lupus and all the rest in great trouble and feare awak'd the old man who only was able to withstand the fury of the elements He not at all astonish'd at the danger addresses his prayers to our Lord and his threats to those of the Ocean and to the raging storms he opposes the cause of Religion which invited them to that voyage And presently after taking a small quantity of oyle which he blessed in the Name of the holy Trinity and Sprinkling it on the raging waves immediatly
younger S. Germanus XV. CHAP. 1.2 c. S. Patrick comes out of Ireland into Brittany thence goes to Rome c 4 c. At his return he retires to Glastenbury His Chart Relicks of Saint Steven c. 1. IN the year of Grace four hundred thirty nine Saint Patrick having with wonderfull advantage laboured in our Lords vineyeard in Ireland the space of eight years returned into Brittany where saith Malmsburiensis he abode thirty years in the Isle Avallonia or Glastenbury leading a most holy life Notwithstanding whether at that time he visited Glastenbury is uncertain Probably the motive of his leaving Ireland might be to take a journey to Rome and there give an account of his Apostleship â—or this is affirm'd by severall Authours as Capgrave Bishop-Vsher c. 2. Iocelinus adds that before his voyage he fixed his Episcopall chair in the Citty of Armagh resolving in his mind that the same should be the Prime Metropolis and Mistresse of the whole Island And to the end that this design might have an effect irrevocable he determin'd to repair to the See Apostolick and thence obtain authentick Priviledges to ratify this his purpose An Angel from our Lord approv'd his intention of undertaking that â—ourney c. Whereupon having ordain'd Bishops Preists and other Ecclesiasticall Ministers whom he placed in opportune residences he gave them his benediction and took leave of them 3 That in his way either to or from Rome he retir'd into a Monastery to enjoy for some time the peace of contemplation is affirm'd by our Historians and that Glastenbury was the place chosen by him in which afterward also he repos'd himself there happily ending his dayes And herein he imitated the holy practise of former Saints as Saint Fugatius and Damianus who after labouring in their Apostolicall Office retir'd from worldly conversation and spent their last days in conversation with God alone 4. What were the speciall exercises of S. Patrick in his retirement is related by ancient Writers viz. attending to Prayer Fasting and purity of Life instituting rules for a Monasticall Profession in Glastenbury where he found Religious men the Successours of S. Ioseph of Arimathea and S. Fugatius and S. Diruvianus These S. Patrick reduced from an Eremiticall to a Coenobiticall course of life gving them instituts which himself had receiv'd from his glorious Vnckle S. Martin of Tours who long since had cloathed him with the Monasticall habit Which Habit saith Iocelin was a White Cowle of the naturall-colour of the wooll over his other garments by which was denoted purity and innocence And this fashion was imitated by the Iâ—ih Monks as likewise the Monks of Brittany before Saint Augustins coming who to distinguish himself from them assum'd a Black Cowle whence the New Monks his Successours were usually stiled Nigri Monachi Black Monks 5. In Glastenbury it was where S. Patrick wrote that famous Chart the whole tenour whereof hath been already produced in the second Book of this History upon occasion of declaring the foundation of that most famous Monastery In which Chart the Holy Bishop particularly describes the Isle then called Ynswitrin where was an ancient Chappell consecrated to the honour of the most blessed Virgin And how there he found twelve Hermites Successours of the Disciples of S. Phaganus and Diruvianus by whom he was elected their Head There also he declares his happy invention of a Writing composed by the foresaid Apostolicall men Phaganus and Diruvianus in which was contain'd that they had receiv'd from Pope Eleutherius ten years of Indulgence and that by a revelation from our Lord they had built a Church to the honour of S. Michael the Archangel How likewise by a Vision it was signified to him that he was to honour the same Blessed Archangell in the same place for a testimony of the certainty of which Vision his left arm withered and was not restored till he had acquainted the rest of his Brethren with what he had seen This Chart S. Patrick left with two devout Irish Monks Arnulphus Ogmar his companions which resolved to remain attending on the said Chappell In conclusion the Holy Bishop relates how he conferr'd an Indulgence of a hundred dayes on those who by cutting down wood cleared a passage for the devout Visitants of the Chappell consecrated by our Lord himself to the honour of his most Blessed Mother 6. At his return from Rome S. Patrick brought with him some Relicks of the Holy Apostles Saint Peter and Saint Paul and likewise of Saint Stephen the Blessed Deacon and Martyr together with a linnen cloath on which was sprinkled of the Blood of our Saviour Iesus-Christ which holy Relicks were reserved there behind the Altar of Saint Patrick This is the narration of the Authour of S. Patricks life in Capgrave 7. That which is here deliver'd particularly concerning the Relicks of S. Stephen the Martyr seems confirmed by what Baronius out of Ancient Writers reports how this same year Eudocia wife of the Emperour Theodosius brought from Ierusalem the said Relicks which were layd up in the Church of S. Laurence the Martyr and there piously venerated by devout Christians 8. Iocelinus who expressly affirms that it was in S. Patricks return from Rome that he visited Brittany further declares that during his abode in this his Native countrey he founded many Monasteries filling them with Religious men who willingly submitted themselves to the observation of that form of a Religious life which was prescribed by him That he foretold with the tongue and Spirit of Prophecy many unfortunate and many prosperous things which in future times should befall Brittany And moreover that he foresaw and foretold the Sanctity of S. David then enclos'd in his Mothers womb who was born in the year of Christ four-hundred sixty two whereby is confirm'd what in the Antiquities of Glastenbury is asserted concerning S. Patricks long abode in Brittany after his converting Ireland XVI CHAP. 1.2 Of Bachiarius Disciple to S. Patrick His Pilgrimage His Epistle to an incestuous Preist c. 1. AMong the Brittish Disciples of Saint Patrick the memory of Saint Bachiarius whom some affirm to be the same with Saint Maccaeus or Mocthaeus is celebrated He was saith Pits by Nation a Brittain and Disciple of Saint Patrick He addicted himself to the study of litterature at Caër-leon He was an excellent Poet and skillful Mathematician for his younger years he entirely employd in such studies Gennadius in his Catalogue gives him the Character of a man excellently versed in Christian Philosophy Adding withall that for conserving his integrity and Chastity he forsook his countrey and undertook a long Pilgrimage 2. We were inform'd above from Girardus Cambrensis that the Brittains instructed by S. Germanus accounted Pilgrimages especially to Rome among the works of Piety And many motives S. Bachiarius might have to absent himself from his countrey besides that mention'd by Gennadius For it could not
on both sides and at last they came to a battell which was fought saith Ethelwerd in the feild of Egelestirpe now call'd Alesford a town in Kent wash'd by the River Medway On the Brittains side were three Cheif Captains who lead each a third part of the Army Ambrosius Aurelianus lead the first division Vortimer the second and Catigern a younger Brother of Vortimer lead the third The Saxon army was conducted by the two Brethren Hengist and Horsa 3. The order and successe of this battell is thus describ'd by Huntingdon In the seaventh year after the arrivall of the Saxons in Brittany a Battell was fought at Alestrew At the beginning whereof Horsa set upon the army of Catigern with such Vigour that it was dispers'd like dust before the wind and Catigern the Kings son was slain But his Brother Vortimer a Prince of admirable courage falling in sidewayes into Horsa's squadrons routed them and kill'd Horsa the most valorous of the Saxons the remainder of his forces fled to Hengist who then was fighting with invincible courage against Ambrosius By this means the whole Weight of the combat lay upon Hengist who being assalted and brought into great straits by the accession of Vortimers forces after he had a good while sustain'd the impression of the whole Brittish army was at last overcome and compell'd to fly which he had never done before Yet this victory cost the Brittains very deare for great numbers of them were slain 4. With this account given by Huntingdon agrees likewise Mathew of Westminster Yet Wigorniensis expressly affirms that Hengist after the death of his Brother Horsa obtained the Victory And with him Ethelwerd seems to agree 5. Horsa's body was buried in a place not much distant from that of the battell which to this day continues a Monument of his Memory being from him called Hâ—rsted As for Catigern the Son of Vertigern his body is suppos'd to have been buried at Aylsford by the Saxons call'd Eglesford by Henry of Huntingdom Ellestre and by the Brittains Saissenaeg-haibail because the Saxons were over come there To testify which victory there still remain four great stones standing upright over which others are crossewise layd after the manner of Stone-heng in Wiltshire which from Catigern are vulgarly and imperfectly call'd Keith-coty-house Thus writes Camden 6. Horsa being dead the Saxons exalted Hengist to the Title of King of Kent saith Mathew of Westminster And the same year he is reported to have fought three battells against the Brittains But being unable to resist the valour of Vortimer he was forced to retire himself into the Isle of Thanet where likewise he was dayly assalted by the Brittish ships At last the Saxons leaving their wives and children in that Island returned into Germany to call in new and greater forces 7. The year after Hengists return into Germany dyed the glorious King Vortimer in the fourth yeare after he was assumed to a participation of the regall authority Some Writers affirm that he dyed a naturall death by a disease Others say he dyed by poyson administred to him by the fraud of his late Mother-in-law Rowena to which effect thus writes Sigebert with whom agree Geffrey of Monmouth Mathew Westminster Richard White c. The Devill envying the goodnes of Vortimer suggested to the mind of his Step-mother to cause poyson to be given him by one of his servants Which he having drunk and perceiving that death approach'd he divided his treasures among his soldiers earnestly exhorting them to fight courageously for their countrey Moreover he commanded a Pyramid of brasse to be made and placed in the Haven where the Saxons usually landed Vpon which Pyramid his body was to be layd to the end that the Enemies seeing the Monument of so great and valorous a Prince might be frighted back into their own countrey 8. But it is more probable that it was only his statue which he intended should be so placed on the Pyramid For being a Christian Prince he was no doubt buried after the Christian manner with decent solemnity Moreover the same Sigebert acknowledges that he was buried in the Citty of the Trinobantes now called London And with him saith Henry Huntingdon was buried the flower and glory of the Brittish Nation 9. Besides Vortimers courage he is celebrated by ancient Writers for his Piety and other Vertues Chamber a Writer formerly cited by Richard White affirms that in his war against the Saxons be bore in his Ensign the Image of our Lord Iesus Christ to which devotion of his we may impute his Victories In like manner a few years after the famous King Arthur yet more prosperously bore against the same Enemies the Image of our Blessed Lady Sigebert likewise testifies of the same King Vortimer that he restored the Churches destroyed by the Saxons and possessions wrested by them from his Subjects 10. The same year after Vortimers death Hengist return'd out of Germany with greater forces and took a firmer possession of his Kingdom of Kent and for the better establishment of his family therein he joyn'd in his regall power his son Aescae To oppose him therin the Brittains invaded the countrey with a great army the successe of which invasion is thus related by Henry of Huntingdon Hengist and his son Aesca having received auxiliary forces from their own countrey and being more confident of victory by reason of the death of the Young Prince Vortimer prepar'd themselves for war at Creganford The Brittains army consisted of four great Bodies conducted by four valiant Captains But when the conflict was begun they found themselves too weak for the Saxons whose numbers were much more encreas'd then formerly For those that came last were chosen robustious soldiers who with their swords and battle-axes did horribly cleave asunder the bodies of the Brittains Yet did they not give ground till they saw their four Captains slain But after that they were so incredibly terrified that they fled from the feild of battell as far as London and from that time never had the courage to bring an army into Kent again So that Hengist and his son Aesca quietly enjoy'd that Kingdom having their Palace fixed at Canterbury Thus began this new Kingdom of Kent in the eighth year after the coming of the Saxons into Brittany VI. CHAP. 1.2 Hengist persecutes Christians 3 4 c. The Martyrdom of Voadinus Arch-bishop of London 1. IT is not probable that when Vortimer was rais'd to the throne of Brittany this was done by the deposition of his Father Vortigern for we find that when Vortimer was dead his Father afterward continued King for some years and for a while gave proofs of his courage in endeavouring to represse the ambition and violence of his Father in-law Hengist though afterward he returnd to his former slouthfull licentious manner of living 2. Now during the warrs between the Brittains and Saxons in the third year of Vortimers
Bishop of Caer-leon is sayd to have the principall care of the Welsh Provinces Since by all Histories it is evident that very many years before this the Metropoliticall Iurisdiction had been transferd from that Church to Menevia And moreover neither at the time when this Synod was held nor many years before was there any Bishop at all at Caer-leon 5. But all these discourses either about the Popes or Saint Augustins authority over the Brittains pretended to have pass'd in this Synod are meer fictions invented first by Bale an Apostat and the Centuriatours without any warrant from our Ancient Histories It is true Saint Gregory had invested Saint Augustin with such authority over the Brittains but that he wisely dissembled it at this meeting and onely required a conformity from the Brittish Bishops in the celebration of Easter and administration of Baptism with a request that they would ioyn with him in spreading the Gospell is manifest from Saint Beda from whom alone we can securely be informed of the passages of this present Synod And whose Narration shall here entirely be sett down 6. Augustin saith he began with a brotherly admonition to perswade them to entertain Catholick peace and Vnity with him and for our Lords honour to undertake the common labour of preaching the Gospell to the Pagans He told them likewise that they did not observe the day of EasterÌ„ in its due time but reckoned the Sunday from the fourteenth day of the Moon to the one and twentieth Which Computation is containd in a Circle of eighty four years And many other things beside they did contrary to the Vnity of the Church This was the Substance of Saint Augustins discourse to the Brittains in the first Session of this Synod Here is not a word of the Primacy of the Roman See or the submission of Brittany to it and much lesse to him But what effect these Christian exhortations had on the minds of the Brittains the same holy Writer thus further declares 7. When the Brittains saith he after a long disputation would not be moved to give their assent neither by the exhortations nor increpations of Augustin and his companions but would needs preferre their own Traditions before the consent of all Christian Churches in the world The Holy Father Augustin brought the tedious and laborious Dispute to this conclusion saying Let us beseech our Lord who makes brethren of one mind in the house of his Father that he would vouchsafe by celestiall â—igns to make known unto us which of these Traditions is to be followd and which is the right path leading to his Kingdom Let some sick person be here produced among us and he by whose Prayers he shall be cured Let that mans faith and practise be beleived acceptable to God and to be â—ollowd by men 8. This proposition being at last with much adoe and great unwillingnes accepted by the adverse party a certain English man who was blind was brought before them and was first offred to the Brittish Bishops but by their endeavours and ministery found no cure or help At length Augustin compelled hereto by iust necessity kneeld down and address'd his Prayer to God the Father of our Lord Iesus Christ that he would vouchsafe to restore sight to that blind man and by a corporall illumination of one to kindle the Light of spirituall Grace in the hearts of many beleivers Having said this immediatly the blind man received sight and Augustin was proclam'd by all a true Preacher of celestiall Light Then at last the Brittains confess'd that they now perceived that the way of iustice â—â—ught by Augustin was the true way but without the consent of their countreymen they could not renounâ—e their ancient customes Therfore they requested that a second Synod might be assembled at which greater numbers might meet 9. This is the simple and true Narration of the Gests of this first Session the summ of which is likewise deliverd by Henry of Huntington And here we see the way taught by Saint Augustin confirm'd by a divine Miracle and consequently whatsoever the Brittains taught in contradiction to that way reprov'd from heaven So that it is against God himself that they fight who calumniate the faith deliver'd to the Saxons by him Be it granted therefore to our Protestant Writers that in this Synod Saint Augustin requir'd obedience to the Roman See from the Brittains and to himself sent from thence they must then be compelld to ioyn with the Brittains in acknowledging that the way of iustice taught by him was the true way 10. The principall if not as Huntington implies the only point about which such earnest contestations pass'd in this Synod was the celebration of Easter or the Paschall solemnity This Feast as observed by the Iews was to be celebrated exactly on the fourteenth day of the first Moon after the Vernal Equinox on what day of the week soever it fell and it was instituted in memory of the deliverance of the Iews by means of sprinkling the blood of the Paschall lamb on the posts of their dores in the night wherein the first born of every family among the Egyptians was slain by an Angell Now that Sacrifice of the Paschal Lamb only typifying the offring of Christ our true Pasch the Christian Church from the Apostles times in memory of Christs deliverance from death after he had offred himself instituted this Christian Pasch almost at the same time with the Iewes But to distinguish it from the shadow of a Iewish observation they ordain'd that it should be solemnised only on a Sunday yet not that on which the fourteenth day of the Moon fell but the Sunday following and therefore counted always from the fifteenth day to the two and twentieth excluding the the day of the Iewish Pasch. 11. The Errour therefore of the Brittains consisted not as generally Protestant Writers conceive in conforming to the Asiatick manner of the Quarto-decimani who kept their Easter always the same day with the Iewes whether it were Sunday or not But they made their computation from the fourteenth of the Moon to the one and twentieth as Saint Beda properly expresses their errour by which means it came to passe that if the fourteenth of the Moon proved to be a Sunday the Iews and Brittains once in seaven years would observe their Paschall Solemnity together which was contrary to the universall practise of the Church and utterly forbidden by the first Generall Councill of Nicéa This difference is observed by Bishop Vsher alone of all Protestants who therefore never charges the Brittains with the Asiatick Errour XIX CHAP. 1. 2. The Second Session of the Synod 3.4 c. The Brittish Bishops consult an Anchoret His answer and the Successe 6. What S. Augustin required of them Not subjection 7.8 The Brittains erroneous about Baptism and how 9. Saint Augustins Prophecy against them 1. SVCH having been the Successe of the first Session of this Synod
of Religious Wirgins there famous for being the Monument of many holy Bishops and glorious Princes it is now called Whitby by the devout industry of certain persons their sacred ashes almost lost in oblivion were discovered to the light and of late there were found and translated to a more honourable place the Bodies of severall Saints as Bishop Trumwin King Oswi and his daughter Elfleda who was Abbesse of the same Monastery after S. Hilda 3. Besides King Oswi severall other English Saints are recorded to have dyed the same year Among whom our Martyrologe mentions the Holy Abbot Boisilus who governed the Monastery of Mailrose and there gave the Habit and Tonsure to S. Cuthbert He was famous for the gift of Prophecy and after he had spent many years there as Monk and afterward Abbot was at last called and conducted to heaven by Angells S. Beda stiles him a man of sublime Vertues relates how S. Cuthbert was vont to say of him I have known very many who have far excelled mee in purity of heart and sublimity of Propheticall Grace Among whom was the Venerable servant of Christ Boisilus whose name is to be mentioned with all honour by mee in as much as in his old age he gave mee then a young man my education in the Monastery of Mailrose at which time he prophetically foretold all things which were to befall mee And among all his predictions there remains now onely one which I desire may never be fulfilld This he spoke because the said Servant of our Lord had declared to him that he should be exalted to the degree and Office of a Bishop Which charge he trembled to undergoe being much affected to a retired contemplative life His successour in the government of the said Monastery was the same S. Cuthbert 4 The same year likewise dyed a certain holy Monk in the Monastery of Lestinghen called Oswin a man eminent for his abstinence and Prayer He was descended from Brittish Ancestours but spent his life among the Scotts and English wfiich is an argument that the Brittains Scotts and Saxons were united in the same Faith 5 In the same Martyrologe are recorded also the names of S. Diman on the nineteenth of Iuly and S. Adamannus Abbot of the Monastery of Hye on the second of November this same year Whose gests I leave to the Scottish Writers XI CHAP. 1. Many pious Kings and Bishops 2. King Kenwalch his Liberality to Glastonbury 3.4 Of Brithwald Abbot of Glastonbury 1. THE English-Saxon Church at this time flourished wonderfully under severall Kings eminent in Sanctity and munisicent in advancing the service of God by building Churches and Monasteries such were Egbert in Kent Sebb at London Kenwalch in the West Wulfer among the Mercians and Oswi among the Northumbrians And at the same time the piety of these Kings was much advanced by the zeale of many holy Bishops industrious in propagating the true Faith and Ecclesiasticall Discipline Theodore Arch-bishop of Canterbury Wilfrid in the Province of the Northumbers Ceadda in that of the Mercians To whom we may adde Putta Bishop of Rochester and Lentherius or Eleuthetherius Nephew of S. Agilbert Bishop of Paris who accompanied Theodore into Brittany and at the desire of King Kenwalch was this year consecrated by the same Theodore Bishop of the West-Saxons 4. Among the fruits this year gathered out of this fertile ground we may reckon the Donation of King Kenwalch to the Monastery of Glastonbury mentioned in the Great Charter of King Ina dated the year of Grace seaven hundred twenty five in which among others we read this passage To the Ancient Church seated in the place called Glasteie I grant out of my paternall possessions for the maintaining Regular Observance and use of the Monks ten hydes of land at Brente c. together with all the lands conferred by my Ancestors on the same Church as King Kenwalch who by the intercession of S. Theodore Arch-bishop gave to the same Church Ferlinguere Beokerie Godeneie Martinsie and Edresie But this though stiled a Donation seems rather for the most part to have been a Restitution of Lands anciently given to that famous Monastery by former Brittish Princes 3. At this time the Abbot of Glastonbury was Brithwald who was the first of the Saxon race who governed that Monastery for before this all the Abbots were Brittains So writes William of Malmsbury in his Antiquities of this place There succeeded at Glastonbury saith he very many Abbots of the Brittish Nation whose names gests and memory have been oblitterated by antiquity Yet that the Church it self was held in great veneration by the Nobles of the Brittains appears by this that many of their Bodies have been enterred there c. But after that two hundred sixty seaven years from the time of Saint Patrick were run out during the raign of Kenwalch the Son of Kinegilse who was also called â—enwallâ— the first Abbot of the English Nation who governed that Monastery was Brithwald 4. This Brithwald was Son to a Brother of the King of the Mercians and according to the familiar devotion of that age renounced all secular pretentions and retired from the world to consecrate himsel to the service of God in solitude to which he was so affected that he again retired from that Monastery much frequented to another more obscure called Raculf or Reculver although both the King and Bishop of the Diocese saith the same Authour did earnestly oppose it But Almighty God for the good of his Church crossed his design for the New Monastery chosen for his retreat being seated near Canterbury a person so illustrious for his birth being son to a Brother of King Ethelred and so famous for his religion and piety could not long lye hid but after the death of the Arch-bishop Theodore was elected and even compelled to succeed him in that See Of him we shall treat further in due place XII CHAP. 1. 2. c. Of the building of the Monastery of Abindon by Cissa and his Nephew HEANE 6. Cylla the Sister of Heane builds a Monastery of Virgins at Helnestow Of her Black Crosse. 1. A Certain Authour called Iohn in his Golden History cited by the R F. Clement Rayner in his Apostolate of the Benedictins affirms that at this time the Monastery of Abindon was built by a certain Saxon Prince called Cissa Which if it be true as indeed it seems most probable it will invalidate the authority of the Brittish Records which pretend that this Monastery was built and flourished exceedingly in the ancient times of the Brittains and that there was a famous Schoole of learning in which Constantin is sayd to have been taught in his younger yeares as we have related in the occurrents of the year of Grace three hunered and nine 2. Concerning this famous Monastery we read in the History anciently written of it that when Hengist the Saxon perfidiously murdred at
him into prison intending the day following to putt him secretly to death for being under the dominion of the French who were Christians they durst not kill him openly 4. As for Werenfrid and my self Marcellin we followed him to the prison weeping Which the Holy Preist Swibert observing with a chearfull countenance he comforted us and exhorted us to stand constantly for the Faith of Christ and not to fear death for his cause 5. Now the following night towards morning as Saint Swibert was praying and we weepâ—ing an Angell of our Lord appeard to him in the prison with great splendour and said to him Servant of the true God fear not for our Lord is with thee Having said this in the presence of the Keepers who stood amazed he sett him at liberty commanding him to preach Christ constantly every where to the Pagans After this the Angell ascended to heaven and the Holy man came and kneeling down devoutly related to us what had hapned whereupon we with great fervour gave thanks to God for this Angelicall Visitation and consolation 6. The Pagans and specially the Idoll-Preists the next day hearing that he had been thus delivered began to perceive the impotency of their Idols and extolled the power of Christ. As for the Holy man he with great courage preached the Gospell to them to their great astonishment and converted many of them to Christ and no man had the boldnes to lay hands on him 7. Assoon as he had performed his Ministery there he returned with us to Vtrecht where he declared to our Brethren all things which had hapned to him at Duerstat at the hearing whereof they wept for ioy and unanimously blessed God for his goodnes After which he departed into severall villages and towns in Friseland Holland and Teisterband publickly and constantly preaching the Gospell oâ— Christ to all and though thereby he suffred in many places great persecutions from the Pagans which he endured with patience and ioy yet being always sustained by Divine assistance he brought great multitudes to the knowledge and obedience of Christ. 8. Toward the end of the same year being attended by Werenfrid and my selfe he went into the Eastern coast of the Principality of Holland where there was a town a mile distant from Vtrecht toward the South called Haganstein At which time there hapned a famous solemnity of the Pagans whereto were assembled great multituds of them to perform detestable sacrifices incense and Rites to their false Gods The Holy man then went boldly into the midst among them crying aloud O yee men if you have any reason left in you draw near and hearken to mee I am a Messenger sent to you from the most high God c. And with a long Oration recorded by Marcellinus an car-wittnes he declared to them the Truth of Christs Doctrine and vanity of their Idoll-worship Moreover his preaching was confirmed by a following miracle for he restored sight to a man well known to them all whose name was Giselbert and who had been born blind After which succeeded a notable conversion of many Pagans of the blind mans acquaintance who were witnesses of the Miracle 9 Now the Brethren seing so manifest an assistance of God thought fitt to chuse amongst them all two persons to be ordained Bishopâ— to witt Swibert and Willebrord The former they sent into England to S. Wilfrid Bishop of the Mercians by whom he was consecrated Bishop this same year As for Saint Willebrord he was sent to Rome where he was by Pope Sergius ordained Arch-bishop of Vtrecht and the whole Province of Friseland as shall be declared What speciall Diocese was allotted to Saint Swibert does not appear yet in a particular manner he is named the Apostle of Teisterband Westphalia and the Boructuarians as the companion of his labours Marcellin hath informed us And the reason why he was directed into Brittany to Saint Wilfrid for his ordination and not to the Arch-bishop Brithwald seems to be because as hath been declared a Legatin Power had been conferred by the Pope on the Arch-bishop of the Northumberâ— which Power was not taken from him by his unjust exile Or else because these Holy Missioners being come out of that Kingdom acknowledged a particular relation to and dependance on S. Wilfrid IX CHAP. 1.2 The Gests of Saint Swibert being a Bishop 3.4 c. His miraculous raising to Life a person who had been drowned and the Successe of that Miracle 1. IN the year of Grace six hundred ninety six S. Willebrord was consecrated Arch-bishop of Vtrecht hy Pope Sergius but returned not to his Province and companions till the year following In the mean time Saint Swibert having dispatched a shorter voyage into Brittany came back this year and gloririously biâ—â—â—â—arged â—arged his Episcopall function God assisting his labours with the Gift of most stupendious Miracles faithfully related by the companion of his Travells S. Marcellinus as followeth 2. The most holy Prelat Swibert having been exalted to the Pontificall Dignity and consecrated by S. Wilfrid after he had saluted his kindred freinds he together with his attendants and companions returned to the Work of the Gospell and arrived at Wiltenburg or Vtrecht some what more then a year before S. Willebrord was come back from Rome He was received by the Brethren and New Converts with great honour and ioy He adorned his Episcopall Degree with all the vertues becoming it living afterward in yet greater perfection of Humility Meeknes Simplicity and piety The Work of preaching the Gospell he constantly fullfilld travelling through the Villages and towns not on horseback but as the Apostles were wont to doe on foot Thus he passed through all the quarters of Friseland Holland and especially the County of Teisterband converting great multitudes to the Faith of Christ and diligently extirpating Idolatry Thus by his assiduous preaching and exhortations he reduced in a manner the whole County of Teisterband to the beleif of the Gospell and there in many places he built new Churches and elsewhere consecrated Idoll-Temples to Christian Churches Thus in Zanduic near Tâ—el a Church was erected to the honour of the Holy Martyr S. Vincent another in Arkel to the honour of the Blessed Virgin Mary Mother of God and a third in Hornaer to the honour of S. Denys Areopagite with many others 3. Now how in the Dedication of one of those Churches he raised to life a young man who had been drownd is at large described by the same devout and most faithfull Writer whose relation though diffused will very well deserve a place in this our History 4. The Divine Providence did so order saith he that whilst on the eighth day before the Calends of October this same year Saint Swibert was dedicating a Church in Malsen a Village seated neer the River Lighen in the Country of Teisterband a certain young man named Splinter of Adingyn Son of a person cheif in authority at Duerstat being out
which he had been bred and then he was committed to the care and government of the Holy Abbot Ceolfrid in the new-built Monastery of Saint Paul at Girwy or Iarrow the place of his birth from whom he received the Monasticall Habit. 8. What speciall Masters he found there of ability sufficient to train him up in learning and to bring him to that prodigious perfection therein as that he became the wonder of all Christendom it does not appear There were indeed then in the kingdom oâ— Kent two eminent Masters in all kinds of Literature S. Theodore Arch-bishop and S. Adrian Abbot of Canterbury But it is without any ground from History that some Modern Writers have sent him thither to Schoole Neither is there any necessity to frame such an imagination For S. Beda himself describing the plenty and richnes of the Library which with immense costs Saint Benedict Bishop provided for his Monastery wee ought not to doubt but that he furnished Masters likewise to make those Books usefull to the Religious Disciples living there Neither indeed was there probably any great necessity of eminent Masters to a Schollar of so vast a capacity as Saint Beda It was sufficient for him to be taught the rudiments of our learning for after that his own naturall quicknes of witt and solidity of iudgment would not faile to make a speedy progresse especially since he enioyd the advantage of so famous a Library of the richnes whereof himself alone was a Proof more then sufficient since it appears by such a world of volumes written by him he wanted not instructions in all manner of Litterature and in all learned languages 9. It is a sufficient sign that he was very early much advanced in learning and in esteem likewise for piety that when he was entring into his twentieth year he was at the request of his Abbot S. Ceolfrid promoted to the Order of Deacon by the famous Bishop S. Iohn of Beverley then newly possessed of the See of Hagustald who by some Writers is affirmed also to have been an Instructour of S. Beda in learning and specially in the study of Holy Scriptures 10. Assoon as he was thirty years old he was by command of the same Abbot advanced to the degree of Preist-hood For in these days that was the age which rendred persons capable of that sublime Order in which the Church proposed to her self our Blessed Saviour for an Example who about those years began the Ministery of his Propheticall Office as the Gospell teaches us Though in succeeding times the same Church for reasons no doubt weighty has diminished six years of that measure 11. At this time S. Beda's fame for learning was so spread even among forrain Nations that Pope Sergius by Letters written to the Holy Abbot Ceolfrid called S. Beda to Rome to be his assistant in Ecclesiasticall affaires dispatches as Saint Ierom had been anciently to Pope Damasus The Epistle of the same Pope saith Baronius is extant to Ceolfrid in Brittany Abbot of that Monastery in which Saint Beda had been educated and was grown into a perfect man illustrious for his Sanctity and learning Whereupon the same Pope commanded he should be sent to him The tenour of the Epistle is this 12. What words are sufficient to exalt the unexpressible clemency and Providence of our God towards us so as that we may render him worthy praises for his immense benefits bestowed on us whom out of darknes and the shadow of death he hath called and brought to the light of his knowledge Ad a little after he proceeds thus Know that we have with a chearfull mind received the present and grace of Benediction which thy Religious devotion has sent us by the bearer of these And wee doe most willingly comply with those requests which so opportunely and with such a religious solicitude thou hast made unto us Wee doe likewise exhort thy Piety as becomes one who has a true zeale for the advancement of the Holy Church that since there have been of late raised here certain difficulties about Ecclesiasticall causes of great weight the examination and clearing whereof cannot be long delayd thou wouldst not fayle to afford thy devout obedience to our request and without delay to send hither to the shrines of my Lords and thy favourable Patrons and Protectours S. Peter and S. Paul Princes of the Apostles the Religious servant of God Beda a Venerable Preist of thy Monastery that he may here appear in our presence And doe not doubt but as soon as the said causes shall through Gods assistance be solemnly determined he being assisted with thy prayers shall shortly return to thee in safety I doe the more confidently desire this from thee because I doe not doubt but whatsoever he shall contribute to the generall good of the Church will be proffitable to thee and to all committed to thy charge 13. Some Writers are of opinion that S. Beda accordingly undertook this iourney But that is not very probable since Pope Sergius dyed toward the end of this very year in which S. Beda was made Preist and in these Letters he is named Venerable Preist so that there could not intervene space enough for so long a voyage Besides this if he himself had been at Rome he had stood in no need of Nothelm's searching into the Archives of that See for furnishing thence fitt materialls for his History since he himself might more conveniently have done it 14. There doe not occurre in our Ecclesiasticall Writers many more particular matters touching his life Neither indeed can it be expected For what can be said of a solitary Religious man and a student but that he passed his dayes and nights in Prayer to God in Sacred learning and Writing and in Teaching others And thus much he delivers of himselfe in a Postscript to his Ecclesiasticall History So many volumes written by him doe testify almost an impossibility that he should have mispent any hower of his life especially considering how considerable a part of it the dayly attendance to Psalmody in the Church and other Regular observances in the Monastery would require 15. He had saith Trithemius many eminent men his Disciples whom by his example and most fervent exhortations he did incite to a love of Holy Scriptures so that his endeavour was to render them illustrious not so much by studies as religion and sanctity Out of all Brittany men flowed to him desirous to advance themselves in sacred knowledge and piety under his Direction 16. He adioynd to his History a Catalogue of his Works containing about seaventy severall Books Of which some have miscaried Some also were afterward published as having been written after he had made the said Catalogue which as himself testifies was this year when he was fifty nine years old For there is an excellent Epistle of Spirituall advice which he sent to Egbert Bishop of York instructing him in Pastorall Duties Now Egbert
invâ—cation of the Blessed Trinity yea without any baptism at all a man might becom a good Catholick Christian only by the imposition of the hands of a Bishop 7. Now to prevent any further contagion by such guilefull seditious Ministers the Pope advised S. Boniface to collâ—ct a Synod and there not only depose them but likewise shutt them up in Monasteries there to doe Pennance to the end of their lives For which purpose he should require the assistance of the Noble Dukes and Potentats of France And particularly as touching that naughty Scottish Preist Nequissimum virum Sampson he required him not to content himself with only deposing him but that he should also excommunicate and expell him out of the Church XXI CHAP. 1.2 A Noble Charter confirming the Priviledges of the Church by Ethelbald King of the Mercians 3.4 c. A famous Miracle in Germany by the Intercessiâ—n of S. Swibert 1. IN the year of Grace seaven hundred forty nine Ethelbald King of the Mercians touched with a remorse for his Sins made worthy satisfaction to the Church for his formeâ— Sacriledges by publishing a Noble Charter to confirm its immunity Which Charter may be read in Sir H. Spelman thus inscribed by him The Priviledge of Ethelbald King of the Mercians granted to Monasteries and Churches In which being mindfull of the reprehension given him by S. Boniface in an Epistle fore mentioned and repenting his former Life he made all the Monasteries and Churches of his kingdom free from all taxes labours burdens gifts c. And at the end of it is signified that the said Charter was signed by severall Bishops and Noblemen in the three and thirtieth year of the said Kings raign at a famous place called Godmundsleech Which place is at this day called Godmunchester and it is seated in the Province of the Icens or Huntingdon shire 2 At the same time dyed Ethelwold King of the East-Angles called by some Elfwald by others Ethelred to whom succeeded his his son Ethelbert or as some Writers name him Albert who was born to him by his QueeÌ„ Leosruna Concerning whose admirable vertues Sanctity wee shall treat at large when wee come to his Mariage and death or more truly his Martyrdom immediatly attending it 3. Here wee ought not to omitt an illustrious testimony which God was pleased this year in Germany to give to the Sanctity of our glorious Saint and Apostle of the Germans Saint Swibert It is faithfully related in an Epistle sent by Saint Ludger Bishop of Munster to Rixfrid Bishop of Maestricht in which Epistle a large description is made of the affairs of the Authours own timâ— touching the Apostasy of the Frisons But that which concerns the glory of Sâ— Swibert is there thus related 4. It hapned in the year of our Lord seaven hundred forty nine that the illustrious Prince Pipin after a glorious Victory obtained against the Saxons and Westphalians hastned his return to Colen with his wearied Army But the Westphalians though utterly routed by the triumphant sword of this Noble Prince had such indignation to be under the dominion of Christians that without delay they gathered a new powerfull Army and marching by paths unhaunted and more compendious they gott before the Princes army near to the town of Werda where they cunningly layd ambuscades with a resolution furiously to rush upon him in his march 5. When this came to the Knowledge of Pipin by the relation of his Scouts he was some thing troubled by reason his Army was much diminished and had in it many wounded unserviceable men Notwithstanding calling to mind the many great Miracles which by the intercession of Saint Swibert whose body lay there at Werda had been performed and having a firm confidence in God he lighted from his horse and prostrating himself on the ground he with great devotion implored the help and Patronage of that most holy Bishop withall vowing to God and Saint Swibert that if by his intercession and merits he might obtain a Victory over the Pagans and bring his Christian Army safe home he would in a solemn Procession attended by all his Nobles with great devotion make a Pilgrimage to his shrine at Werda 6. This Prayer was no sooner made but immediatly a wonderfull light shone over the Christian Army which not only dazeled but quite blinded the Pagans insomuch as in a terrible fright least the God of the Christians should from heaven consume them they dispatched away to Prince Pipin two of their cheifest Princes to beg peace and make profession of subiection to him Who withall constantly related to him what they had seen and how much they were amazed at it 7. Assoon as the Prince heard this being assured that so great a delivery came by the intercession of S. Swibert with great ioy he adored and gave thanks to God and having received from the Pagans hostages for performance of conditions he attended by his whole army entred in an humble manner into Werda and there both himself and his Nobles putting off their shooes he visited the Shrine of S. Swibert and there offred Royall Gifts to Almighty God and S. Swibert for that without any effusion of blood he had gott the upper hand of his perfidious enemies And from that time he chose S. Swibert for his speciall Patron and Protectour Niether did his piety rest there but a few years after this he treated solemnly with the Pope for his Canonization XXII CHAP. 1.2 c. Of. S. Richard an English King the Father of S. Winebald c. He dyes at Lucca 5. The death of S. Tecla an English woman and Abbâ—sse in Germany 8. Of S. German an English Missioner in Germany and Martyr 1. THE year of Grace seaven hundred and fiâ—ty is consigned by severall Writers to the death of an English King called Richard memorable to posterity for his Sanctity A breif of whose life is represented in an Epitaph to this day extant in a Church of the Citty of Lucca in Italy where he dyed and was enterred the tenour whereof is as followeth 2. The sister of King Offo was Mother to S. Richard This King S. Richard was King of England a voluntary exile from his countrey a despiser of the world a contemner of himself He was Father to the two holy Brethren S. Willebald and S. Winibald and of their Sister S. Walburgis a Religious Virgin He made an exchange of an earthly kingdom for an heavenly He quitted a Kings Crown for a life-eternall He putt off his Royall Purple to take a mean habit he forsook a Royall throne and visited the shrines of the Saints He layd by his Scepter and took a Pilgrims staffe He left his daughter S. Walburga in his kingdom and went into a forrain countrey with his Sons Them also he left with S. Boniface the glorious Martyr theâ— Arch-bishop of Mentz a man of wonderfull sanctity and born in his own kingdom England Thâ— same
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 Fabrâ—cij 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 Eâ—ernall 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
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
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
Historians frequent occasion has been given to alledge in the following book severall of our Protestant Authours I have some ground to suspect that I shall displease some men by a fault called Civility in not changing the titles which they give themselves and are so stiled by the whole nation For whereas I have generally written Bishop Parker Bishop Vsher Bishop Godwin c. I am told I ought to have annexed some phrase of disparagement as Pseudo-Episcopâ—s or Qui se dicunt Episcopâ—s c. 57. But for my excuse or defence I must take leave to say 1. that herein I follow not onely the example of the ancient best fathers in their disputes even against Arians Photinians Novatians c. but of the most learned Authour of the Protestants Apology 2. I am assured that if my Accusers were personally to converse with these Protestant Prelats they would not after such a manner change their titles Now I see no reason why an obligation should be imposed on any to be uncivill with his penne and not with his tongue 3. I doe not find thatever any Protestant esteemed such civilitie an advantage to them in the debäte concerning their Ordinations for to instance in a case in iust reason far lesse disputable then that yet not long agoe actually and terribly disputed If during the late Rebellion a faithfull subiect of the King should have petitioned for a Passe to goe through the Rebels quarters no man would have suspected him of disloyalty because in his Petition to Fairfax Cromwell or Waller he stiled them Lords Generalls Has not the King himself in addresses to the unlawfull Parliament done the like Yet all this surely without engagement to acknowledge their authoritie to be legitimate 58. Particularly as touching the forementioned Writers it cannot be denyed but that we are much obliged to their diligence in the search of publick Records and their sincerity in delivering what they found True it is that B. Parker according to the Impulse of a Calvinisticall spirit often inserts malitious invectives against the Catholick Church as being indeed the Patriarck of Calvinisticall Prelacy B. Godwin is lesse cholerick and may be excused if now and then he seek some advantage particularly upon the account of maryed Prelates But as for B. Vsher his admirable abilities in Chronologicall and Historicall erudition as also his faithfulnes and ingenuous sincerity in delivering without any provoking reflexions what with great labours he has observed ought certainly at least to exempt him from being treated by any one rudely and contemptuously especially by mee who am moreover alwayes obliged to preserve a iust resentment of very many kind effects of freind-ship received from him 59. And thus at last I conclude the subject about which my desire was to entertain my Readers before they enter upon the following History If this discourse be too tedious they cannot in reason refuse their pardon since we both know that I cannot detaine them against their will nor any longer then they have a mind to it God almighty pardon whatsoever defects are in this Book and give that good successe to it which I onely desire and intend that his holy Name may be glorified and the Christian Readers soule advanced in a love of truth and peace Amen ERRATA The Reader will be pleased to consider that this Book having been printed in a Countrey where not one of the composers understood the least word of English it may be esteemed a pardonable fault if many Errours have been committed The principall among which are here rectified as for unconsiderable ones which have hapned by mistake at single Letters resembling one the other and which will not stopp an intelligent Reader he himself is desired to be the Correctour Page 4. Col. a. Lin. 63. Oresius or Read Oresius delivers or p. 37. col b. l. 52. then to be designed from R. then have been design'd for p. 81. col a. l. 11. a freeidly R. a freindly p. 84. col b l. 28 same tho Cap. R. the same Cup. p. 85 col a l. 20. He his R. He is p. 93 col a l. 5 have dome R. have done l. 52 Numbers Franks R. numbers of Franks p. 98 c. b l. 6 Acts S. Albanus R. Acts of S. Albanus p. 107. c. b l. 41. Rudbur near R. Rudburns near p. 110 c. a l. 52 he gan R. begun p. 113 c. b l. 7 Constantiâ—s R. Constantin's p. â—50 c. a l. 20 the fame R. the same p. â—57 c. a l. 35 Governour however R. of Governours however p. 180. c. a l. 1 man a a R. man of a p. 195 c. b l. 2â— for more R. far more p. 197 c. a l. 11 but onely R. being onely p. 209 c. a l. 46 Kings last R. 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. â—39 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. â—95 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. â—6 our wayes R. your wayes p. 429 c. a l. â—5 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
as followeth He became a Christian in Brittany converted by some unknown Primitive Beleiver Before his Conversion his name was Suetonius being born of noble parents Out of Brittany he under took a voyage to Rome moved therto by other devout Christians to be instructed more perfectly in the holy Faith by the Blessed Apostle S. Peter by whom being baptised as a testimony of his present happines and hopes of a future accomplishment of it he was called Beatus After he was sufficiently instructed he was esteemed worthy to be employed in the Apostolicall office of instructing others In his return toward his Countrey passing through Helvetia now called Suizzerland he neglected not to disperse the good seed with which he had been furnish'd at Rome and perceiving that very many in that Countrey chearfully embraced the true Faith he rested there pursuing his journey no further Thus he became the Apostle of the Helvetians illustrious for his Piety holines and miracles In his declining age having distributed all his substance to the poore he retir'd himselfe to the exercises of a contemplative life chusing for his habitation nere a village called Vrbigenum Vnderseven a Grotte in a Mountain out of which with the sign of the Crosse he expelled a dangerous and cruel serpent It is not certain in what place he dyed S. Bede makes only this mention of him At Rome is the commemoration of S. Beatus a Confessour on the ninth of May. But the Roman Martyrologe thus In the Town Vindecinum or Vendosme is celebrated the deposition of S. Beatus a Confessour But the Ecclesiasticall Writers of Germany the Annals of the Helvetians and Monuments of the Church of Constantia doe unanimously agree that he dyed in his solitude neer Vnderseven in Helvetia in the hundred and tenth yeare of our Lord when the Emperour Traian raigned VI. CHAP. 1. Testimonies of S. Peters preaching in Brittany 2. Proved by the Catalâ—gue of the Provinces of the severall Apostles 3. And by the testimony of Pope Innocentius the first 4. S. Paul sayd to have preached in Brittany 5.6.7 Simon Zelotes reported by Nicephorus to have preached in Brittaâ—ny but disproved by C. Baronius 8.9 The time of S. Peters coming in to this Island uncertain as likewise his Gests 1. IT was no doubt a great mercy which God extended to this our Island that he was pleased so early to enlighten it with his Divine Truth and moreover to transforme its barbarous inhabitants into Apostles and Messengers of salvation to other Countreys also But a far greater blessing yet did God bestow on it by directing hither his Apostle him who was the Prime of the whole order S. Peter himselfe whose accesse to this Island is attested by Ancient Monuments and by Writers who had no interest at all to induce them to partiality Those who formerly had preached the Gospell here were persons though of great holines and zeale yet such as for want of an Apostolicall Episcopall Character could onely preach unto baptise those with whom they conversed But wheresoever any of the Apostles themselves came or persons sufficiently qualified by them they provided for posterity also The former could only beget children but the other could beget both children and Fathers establishing in the places where they preached a constant order and Government which might last to the worlds end 2. When the Apostles before their separation divided by lott among themselves the severall Regions of the world the West became the portion of Saint Peter as Eusebius quoted by Metaphrastes testifies saying S. Peter spent twelve yeares in the East and twenty he pass'd at Rome in Brittany and other citties in the West Which passage though it be not extant in any Books of Eusebius now remaining this does not prejudice the validity of this authority since as S. Hierom writes in his Catalogue Eusebius publish'd an infinite number of volumes and among others an Vniversall History together with an Epitome of it severall Books likewise of Martyrs and other works Of which a great number are by the iniury of time perished And in some of those we may ought reasonably to judge that those words were found rather then to imagin that such a Writer as Simeon would voluntarily feign such things from his own brain since he had no interest in the glory of Brittany and besids was one who for his Sanctity is venerated in the Greek Church 3. The same Authour out of ancient Monuments adds furcher S. Peter says he out of the East came to Rome from whence he went to Millan and Photice which are Citties in the continent In which places having constituted Bishops and Preists he pass'd into Brittany In which Island having made a long abode and converted to the Faith of Christ severall Nations of unknown names he had a Vision of Angells which sayd to him Peter the time of thy dissolution is at hand and it is necessary that thow goe to Rome where thou must suffer the death of the Crosse and so receive the reward of righteousnes Having received this Revelation he glorified God giving thanks for the same and continuing certain dayes among the Brittains during which he enlightned many more with the word of Grace having constituted Churches and ordained Bishops Preists and Deacons in the twelfth yeare of the Emperour Nero he return'd to Rome To this revelation made to him in Brittany the Apostle has regard in his second Epistle saying I know that shortly I must put off my Tabernacle even as our Lord Iesus Christ hath shew'd me 4. Hereto wee may adde an important testimony of S. Innocent the first Pope of that name who writing to Decentius Bishop of Eugubium hath this passage Who can be ignorant or not observe that that which hath been delivered to the Roman Church by Peter Prince of the Apostles and is there observed to this day ought to be obediently kept by all and that nothing ought to be introduced or super-added by any which doth not come from the same authority or seems to be practised in imitation of any other Especially since it is manifest that through all Italy Gaules Spain Africk and Sicily as likewise the interiacent Islands none ever instituted any Churches but only such as the Venerable Apostle S. Peter or his Successours did ordain Preists and Bishops If any would contradict this let them produce Records testifying that any other of the Apostles can be found or heard to have taught in those Provinces Therfore if no such Records can be produced they must be obliged to submitt to the observation of that which the Roman Church teaches and practises from which without doubt they received their Originall This they must doe least while they affect strange observances they may seem to divide from the Head of Ecclesiasticall Institutions 5. This positive Assertion of so ancient learned and Holy a Pope to witt that none of the Apostles besids
S. Peter and his successours did constitute any Churches in the West may seem to receive an attaint from that which S. Paul says his intention was to preach the Gospell in Spain which that he did effectually execute the ancient Tradition of that countrey together with the assertions of severall Authours doe testify And most certain it is that he taught many years in Rome yea there are not wanting ancient Monuments witnessing that he came into Brittany likewise teaching ordaining here 6. Notwithstanding if wee consider the extraordinary condition of S. Paul's Apostleship wee will see that nothing here alledged will prejudice the forecited testimony of S. Innocentius For S. Paul being a Supernumerary Apostle adjoyned to the twelve had no speciall Province assignd to him but was at liberty to exercise his office through all Provinces yet so as that he left not any particular Church denominated from him for though he was in a particular manner Bishop of Rome yet the Chaire of Rome was always called by Posterity the Chaire of S. Peter only and all the Churches constituted in the West even where S. Paul preached yet regarded S. Peter as their Head and cheif Patriark 7. Therfore though Nicephorus relates that Brittany was the lot of Simon Zelotes and the Greek Menology adds that he was here crucified by Infidells yet saich Baronius this they affirm without any testimony of the Ancients who witnes that this Simon the Cananite preach'd the Gospell in Mesopotamia and from thence went into Persia where he receiv'd Martyrdome So that the Greek Menology and Nicephorus seeme to have transcribed that passage out of an Apocryphall Authour Dorotheus 8. S. Innocentius his testimony therefore remains untouched That the whole Western part of the world was S. Peters peculiar Province This he says is manifest and the same is confirmed by the consent of many Provinces and kingdoms Severall Roman Bishops his Successours likewise doe expressly attest the same and particularly as touching our Brittain Churches To this purpose Pope Iohn the fifth almost a thousand years since writing to Ethelred and Alfred Saxon Princes here sayth Wee doe reioyce hearing of the encrease of your Religion through the cooperation of Divine Grace and perceiving the fervour of your Faith Which Faith you first received by the preaching of the Prince of the Apostles God graciously illuminating your minds and the same Faith you still effectually hold fast The same hath generally been acknowledged by our Brittish and Saxon Kings Hence Kenulphus King of the Mercians in the yeare of Grace seaven hundred ninety Six writing to Pope Leo the third saith From the same root that the Apostolick dignity was derived to thee the truth of Christian Faith came likewise to us Therfore wee think it expedient humbly to incline our eare and obedience to thy holy commands and with our utmost endeavour to execute what soever thy Piety shall think fit to enioyn us Yea King Iames himselfe did not doubt in a publick Audience to affirm that Rome was the Mother of all Churches And again That if a contestation were once more renewed between the East and West about the Prerogative of place and Seat he would stand for Rome and the West Lastly hereto we may adde S. Peters own testimony in a Vision hapning in the dayes of S. Edward the Confessour wherin himselfe professed that he had preached the Gospell in Brittany 9. Now in what particular yeare it was that S. Peter left Rome and passing through severall Provinces came at last into Brittany it is not easy positively to affirm Whether he left Rome upon the Emperour Claudius his Edict banishing all Iews from thence or afterwards in the beginning of Nero's raign as Baronius inclines to beleive is doubtfull But that he was absent thence when S. Paul wrote his Epistle to the Romans seems unquestionable since S. Peter is omitted in the Catalogue of his salutations 10. The particular Acts of S. Peter during his long abode in Brittany though in those dayes illustrious are now swallow'd up in the darknes of oblivion all ancient Monuments of this Nation by so many revolutions having been consumed Certain it is that a far freer scope was allowd for the publishing of Divine Verities in Brittany then almost any other part of the Western World because Nero's persecution of Christianity did not extend hither so that this Island was a Sanctuary for all those who either to avoyd the cruelty of Magistrats or to find an opportunity of a quiet solitude for Contemplation would repaire hither And this may be attributed partly to the limited power of the Romans here likewise to the Clemency and Civility of the Brittish Princes then living particularly taken notice of by historians and lastly to the great distance of this Countrey from the other parts of the Empire Such advantages had Truth and Piety to settle themselves here in Brittany more then in any other place and a proofe most remarkable hereof we have in the quiet uninterrupted Solitude of Glastonbury where within a few years after this was erected the first Schoole of Contemplation which continued the glorious habitation of a world of Saints in all Ages from the beginning of Christianity till almost our unhappy times VII CHAP. 1. c. Further Testimonies of S Peter and S. Pauls preaching in Brittany from Isengrenius and some ancient Fathers 1. ISengrenius a learned Chronologist mentioning the affairs of Brittany in his first Century and in the yeare of our Lord Sixty five fitly expressed them thus the exaltation of the Brittish Church under Nero adding withall that many Churches were built through this Island by S. Peter the prime of the Apostles 2. Indeed Gods good Providence so disposed for our good that Nero the most abominable Emperour yea person that ever lived though he was a plague and malediction to Rome Italy Greece and most other Provinces yet was an occasion of wonderfull blessings to Brittany For a tedious impatience to see his horrible actions almost forced S. Paul also to quit Rome and disperse the precious seed of the Gospell among other Western nations even as far as Brittany This is attested by witnesses of great antiquity and authority and seems agreeable to the design of the Holy Ghost when by his command S. Paul and Barnabas were separated unto him for the work unto which he had called them Which was to carry the light of the Gospell to the utmost ends of the earth 3. Now that S. Paul the Doctour of the Gentiles made good that title even to the Brittains we find acknowledged by Protestant Writers also with an intention therby to exclude S. Peter But how inconsequently they argue hath been already declared and the Brittains themselves though anciently they gave to both these prime Apostles a most high veneration yet they never calld their Church the seat of S. Paul but only S. Peter Hence our ancient Historian and Satyrist Gildas in
Timotheus to his Brother and fellow preist Pastor and to his most holy Sister Praxedes health We being desirous in all things without delay to expresse our service beseech your holines to recommend us to the Memory and intercession of the Holy Apostles the holy Bishop Pius Prelat of the holy Apostolick See and all the saints I your humble servant perusing the letter you were pleased to direct to mee am more abundantly filled with ioy For my soule always was and still continues resigned to yours Wherfore your Holines may take notice that the same is pleasing to us your servant which was agreable to our Brother Novatus namely that what he bequeathed to mee should be at the disposition of the holy Virgin Praxedes and therefore hereby you have full power to employ the said legacy which way soever shall be thought good by you and the said holy Virgin 4. Now what was the successe of this holy negotiation appears in the ancient Acts of the same Pastor in these words Having therfore received this Epistle we were filled with ioy and presented it to the Holy Bishop Pius to be read by him Then the blessed Bishop Pius gave thanks to God the Father Almighty At the same time the holy Virgin of our Lord Praxedes having received such power from her Brother Timotheus humbly besought the Blessed Bishop Pius that he would dedicate a Church in the Baths of Novatus at that time not frequented because in them there was a large and spacious Edifice To this request Bishop Pius willingly yeilded and dedicated a Church in the Baths of Novatus at Rome in the street calld The Bricklayers street where likewise he constituted a Roman Title and consecrated a Font for Baptism on the fourth of the Ides of May. 5. These Bathes here named from Novatus have elsewhere their title from S. Timotheus being situated on the Mountain at Rome call'd Viminal To this place it was before a Church was solemnly consecrated that Christians usually repaired but privately for the celebration of holy Christian Mysteries as we find in the Acts of S. Iustin the Philosopher and Martyr For being examined by the Prefect of Rome concerning the place in which the Christians made their Assemblies his answer was I have hitherto had my abode near the house of one Martius at the Bath named The Timothin-bath For which Assemblies having been forbid by the Emperour the same Iustin four years after suffred Martyrdom 6. Now Wheras in this relation made by the holy Preist Pastor there is mention of a Roman Title constituted by Pope Pius we may observe that in the first infancy of the Church those who were ordained Preists to celebrate Divine Mysteries were not confined to any fixed residence but exercised their function in severall places as occasion presented it selfe But about the year of our Lord one hundred and twelve S. Evaristus Pope assign'd to each Preist a peculiar Cure and Parish in Rome which were called Tituli or Titles so named from the Ensigns or Marks set on the places where they assembled which in the ancient Churches were Crosses erected to signify that such buildings were appropriated to Christian Worship XIV CHAP. 1. The death of Antoninus Emperour to whom succeed Marcus Aurelius and Lucius Verus 2. The death of S. Praxedes 3. Persecution rais'd by M. Aurelius at the instigation of Philosophers 1. THE same yeare with S. Novatus did the Emperour Antoninus likewise end his life to whom succeeded Marcus Aurelius call'd the Philosopher and Lucius Verus so that the Roman Empire was joyntly governed by two persons with equall authority 2. In the second year of the raign of these Emperours dyed the holy Virgin Praxedes Concerning whom thus the Holy Priest Pastor continues to write Two years and eighteen days after this Church was dedicated there was a great persecution rais'd against Christians to the end to force them to worship Idols and many were crown'd with Martyrdom Now the holy Virgin of our Lord Praxedes being fervent in the Holy Ghost secretly conceal'd many Christians in the sayd Title or Church whose bodies she strengthned with food and their minds with exhortations proceeding from Gods spirit Then information was given to Antoninus that is M. Aurelius that Christian assemblies were made in the house of Praxedes Who sent Officers and layd hold on many among which was Symitrius a Priest with twenty two more All which he commanded to be put to death in the same Title without any examination Whose bodies the blessed Virgin Praxedes took by night and buried them in the Coemitery of Priscilla on the seaventh day of the Ides of Iune After this the Holy Virgin became much afflicted in mind and with many groans prayd unto our Lord that she might passe out of this life whose prayers and teares found accesse unto our Lord Iesus Christ. For on the thirty fourth day after the Martyrdom of the foresaid Saints the consecrated Virgin went unto our Lord on the twelfth of the Calends of August Whose body I Pastor a Priest buried next to her Father in the Coemitery of Priscilla in the Salarian way where at this day the Prayers and devotions of Saints are frequently exercised 3. This persecution was begun cheifly at the instigation of Heathen Philosophers especially the inhuman beastly Sect of the Cynicks For by reason of the Emperours studiousnes and profession of Stoicall Philosophy such persons had easy admittance to him Among whom Tatianus a learned Christian in that time takes notice of one infamous Cynick called Crescens whose vanity luxury cruelty and profanenes is well described by him and S. Iustin Martyr in his Oration publickly pronounc'd before the Senat mentions the same Cynick with contempt and indignation as it were prophecying his Martyrdom following and procured by those Sycophants XV. CHAP. 1.2 Of S. Timotheus his death by Martyrdom at Rome 3. A Letter of Pope Pius signifying this c. 4. His universall care over the Church 5.6 A second Letter of the same Holy Pope 7. Great care of Christians touching the Sacred bodies of Martyrs 1. THus we have the summe of what is in Ecclesiasticall Monuments delivered touching three holy children of Pudens a Roman Senatour and his wife Claudia Priscilla in the Acts of whom our Nation has an interest partly in regard of their Mother a Brittish Lady as likewise their Brother S. Timotheus who besides his generall Apostolicall Office exercised in this Island had no doubt a great influence in disposing King Lucius to the embracing of our Christian Faith 2. Now besides this generall Character of this our Saint there is little extant touching S. Timotheus but only that the year after his devout Sister Praxedes death he return'd to Rome where also he became a happy prey to those sensuall savage Philosophers and in the following year gloriously ended his life by Martyrdom together with another worthy companion called Marcus This appears both in the ancient Roman
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
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 Denâ—tus 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
relating what is extant in the ancient Monuments of severall Churches touching this matter Generally all Authours which have written of the Ecclesiasticall affairs of Bavaria Rhetia Vindelicia and the Cantons of the Swizzars do agree in this that a certain holy person called Lucius preached the Gospell of Christ in Bavaria and some other parts in Germany from whence he proceeded to Rhaetia in which Countrey he dyed and was buried in the Citty of Curia or Chur situated in the Countrey of the Helvetians or Grisons This saith Gaspar Buschius quoted by Raderus is certain But who this Lucius was of what family or nation cannot certainly be determined He adds that this Lucius who ever he was having preached among the Bohemians and other Regions bordering on the River Danubius was banish'd from thence and came into Rhaetia where he built for himselfe a poor narrow cottage c. 4. Aegidius Tscudus writing of the Ancient Rhaetia denotes the precise time when this Holy Apostolicall man came into those Countreyes saying that about the year of Christ one hundred seaventy six Eleutherius being Bishop of Rome Lucius out of a zeale to plant the Christian Faith is sayd to have come into Bavaria which he converted to the Faith and afterwards retired into Rhaetia c. But Andreas Presbyter as Raderus testifies determins this to have hapned more lately For says he about the year of our Lord one hundred eighty two Eleutherius the twelfth after S. Peter being Pope and in the raign of the Emperour Commodus Lucius being poor naked and therefore lesse encombred undertook a voyage into forraign Nations and by his preaching and Miracles is beleiv'd to have converted to the Faith of Christ the parts about Bavaria and the whole Countrey of Rhetia situated among the Alpes Aubertus Miraeus agrees in the same Chronology and lastly Alfledius most accuratly referrs this to the year of our Lord one hundred and ninety 5. Such a concurrence of Testimonies to which may be added the ancient Records of those Nations and Churches together with the Ecclesiasticall Office of the Cathedrall Church of Curia or Chur all these leave the matter unquestionable at least thus far that those Nations were about that time converted by one called Lucius Which Nations being seated not far from the place where about that time was performed the foremention'd Miracle of the saving the Emperour Marcus with the whole Roman Army from almost inevitable destruction by the prayers of his Christian souldiers no doubt they were thereby powerfully enclined to the embracing of the Christian Faith 6. But now who this Lucius was and out of what Countrey he came is a dispute among learned Authours who produce three onely of that Name 1. Lucius of Cyrene mention'd in the Acts of the Apostles and probably in the Epistle to the Romans too 2. Our Brittish King Lucius 3. Lucius or Lucion a pretended son of Constantius Chlorus and Helena And to each of these the Conversion of those Nations is by some Writers ascribed 7. As touching the first of these namely Lucius of Cyrene a Prophet and teacher at Antioch in the time of the Apostles that he could not be the Apostolick Converter of those German Nations seems unquestionable both from the ancient Martyrologes Eastern and Western affirming him to have lived and dyed in the East and likewise from the ancient Records of those Churches in Bavaria and Rhaetia which doe not pretend to such an Antiquity of the Profession of Christianity So that the learned and Noble Authour Marcus Velserus thus confidently writes concerning him The trifling assertions of those who confound Lucius of Cyrene with the Brittish Lucius deserve not to be answer'd since they doe not consider how vast a space there is between their times 8. And whereas our Hollingshead out of I know not what Apocryphall Writings would entitle to the Conversion of those Nations another Brittish Prince Lucius or Lucion pretended to be the second son of Constantius by our Brittish Lady Helena who is sayd to have been banished by his Father for killing his elder Brother and after his banishment to have repented and embraced the Christian Faith which he afterward preached in Germany c. the fabulousnes of this report discovers it selfe not only by the silence of all Ancient Historians living in and after the times of Constantius not any one of which make the least mention of such a Prince but on the contrary expresly affirm that Constantin was the only son born to Constantius by Helena Thus writes Eusebius familiarly acquainted with Constantin in the first Book of his Life To the same effect writes the Panegyrist Eumenius in his Oration pronounced to Constantin as likewise Liveneius descanting on another Panegyrick of an uncertain Authour spoken to the Emperours Maximian and Constantin And lastly Baronius who confidently affirms That Constantius begot of Helena any other son or daughter besides Constantin cannot be found recorded any where 9. To this unanswerable Proof against the assertion of Hollingshead follow'd herein by Broughton may be added the generall consent of the ancient Monuments and Writers of Germany and Rhaetia agreeing in this that the Conversion of those Nations was effected above one whole century of years before the age of Constantin 10. The first Lucius being therefore excluded for his too great antiquity and the third as living if at all much too late for such a work it remains that the Conversion of those Nations must be ascribed only to the second Lucius our first Pious Christian King 11. And indeed him only doe the most Ancient Monuments and Writers of those Churches and Regions acknowledge for their Prime Apostle Insomuch as Raderus a learned Authour and very diligent in the search of old Records confidently pronounces That the Beleif is most certain grounded upon the Testimonies of Authours most ancient and of prime Note that it was our Brittish King Lucius who converted those Nations The same is with the like confidence asserted by Aegidius Tscudus in his Treatise concerning Antient Rhetia by Andreas Presbyter by Petrus Mersaeus by Hertmannus Schedel Stumfius Aubertus Miraeus Nauclerus Notkerus Balbulus in his Martyrologe and Baronius To these may be added a Testimony of yet greater authority taken from the Church of Curia or Chur in whose Ecclesiasticall Office King Lucius is commemorated as the first Doctour and Apostle of that Countrey the place of whose buriall is there venerated though his Relicks have been dispersed through severall places in Germany And in the last place the same is confirmed by that Treasury of the Records of all Churches the Roman Martyrologe out of which every year on the third of December is chanted The Commemoration of S. Lucius King of the Brittains at Curia a Citty of Germany who was the first among Kings which received the Faith of Christ in the time of Pope Eleutherius XVI CHAP. 1.2.3 Of the iourney and
give his iudgment on the matter made a most holy and religious Decree For he commanded that the Episcopall house should be given to those to whom the Christians of Italy and Bishops of the Citty of Rome should by their letters assign it And thus at last Paulus to his great shame and infamy was by the authority of the Secular supreme Power entirely expelled from his Church THE SIXTH BOOK OF THE CHVRCH-HISTORY OF BRITTANY I. CHAP. 1.2 Constantius his first Expedition into Brittany 3. He was then only a Roman Senatour 4. He is received peaceably by the Brittains 5.6 c. He associates himself with Coëlus a Brittish Prince and marries his daughter Helena 1. THERE are mention'd in Story two Voyages of Constantius Chlorus into Brittany The first was now in the year of Grace two hundred seaventy four and the fourth of Aurelianus his raign presently after Tetricus had submitted to him in Spain The other was almost twenty years after when Carausius in Brittany took on him the Title of Emperour against whom he was sent Now for want of distinguishing these two Voyages great confusion has been brought into the History of Constantius and his Son Constantin by Grecian Writers as shall hereafter appear 2. Concerning this first Expedition Baronius in a discourse proving his son Constantin to have been born in Brittany thus writes This hapned in the time of the Emperour Aurelianus by whom Constantius illisstrious for the fresh memory of the Emperour Claudius to whom he was allyed was sent with an Army into Brittany to the end he might contain that Nation frequently accustomed to tumults in their duty and fidelity to the Emperour 3. Suitably hereto we read in the life of S. Helena That the Romans taking into consideration the dammage they had receiv'd by the losse of the Kingdom of Brittany which always adhered to the interests of such Tyrants in Gaule as had usurped the Title of Emperours such were Posihumius Tetricus c sent thither the Senatour Constantius with authority who had lately subdued Spain unto them a man wise courageous and beyond any other zealous to enlarge the Majesty of the Empire Constantius therfore at his first arrivall into Brittany was not Emperour nor so much as Caesar that is deputed to succeed in the Empire but simply a Patritian and Senatour This not being observ'd by certain Authours has occasion'd great obscurity in history and given advantage to some Greekish Writers to entitle other Provinces to the Birth of Constantin 4. Constantius being arriv'd in Brittany was beyond expectation with all quietnes and submission receiv'd as the Emperours Lieutenant both by the Brittains and Romans That which may be supposed to have been the principall cause of such compliance in the Brittains was the Religion profess'd by them which taught them as to yeild Faith and worship to Christ so also their duty and obedience to Caesar that is to Aurelianus universally acknowledged the only lawfull Emperour The Romans likewise in Brittany being but few and withall having among them no Generall Officer For Tetricus whom they formerly obeyd had newly deposed himselfe they had but small encouragement to resist a Generall so famous as Constantius guarded by an Army lately victorious 5. To such a quiet reception of him the many vertuous qualities of Constantius no doubt much contributed The which we find celebrated by Eumenius a Rhetorician of these times in a Panegyricall oration pronounced to his son Constantin By considering the passages wherof we may be better directed to a view of the state of these times then by almost any succeeding Historians The clause therin referring to our present subiect is this What shall I speak sayes he concerning your Fathers recovery of Brittany The sea was so calme when he passd it as if being astonish'd at the burden it caried it had lost all its motions And when he aborded the Island victory did rather expect him there then accompany him thither What shall I say of his clemency and mercy by which he forbore to insult over those whom he had conquered What of his iustice by which he restored all dammages to those which had been pillaged What of his Providence by which having strengthned him self with associations he so behaved himself in the exercise of his iurisdiction that those who had formerly been treated as slaves were made happy by a liberty restored to them and those who had been guilty of crimes were by forbearing of punishment moved to repentance 6. Now wheras the Oratour here mentions associations made by Constantius with the Brittains it is most probable that he reflected on the freindship and affinity contracted by him wich such Princes as were then of power in the Island among which the most eminent was Coellus Prince of the Trinobantes and Iceni of whom we spoke before To him therfore did he in a particular manner apply himselfe and not only induced him to submit to Aurelianus and renew his former tribute but moreover to make the league more inviolable and to endear the minds and affections of the Brittains to himself he demanded affinity of that Prince and espoused his only daughter S. Helena then a Virgin All this is confirmed by an ancient Poet whose verses the learned Bishop Vsher cites from Ioannes de Garlandia 7. The same likewise is recorded in the life of S. Helena extant in Cap-grave to this effect Moreover Coël King of the Brittans and Father of Helena assoon as he was informed of Constantius his arrivall fearing to make war with a person so famous for many noble victories he directed Embassadours to him to demand peace and to promise subiection upon those terms that he should still enioy the possession of his Principality paying the accustomed tribut To these conditions Constantius agreed and having demanded hostages confirmed a peace With him Not long after a greivous sicknes seised on Coël of which in a short time he dyed After whose death Constantius having maried the beautifull Princesse Helena took possession of his Principality 8. To this effect doe our ancient Records relate Constantius his first expedition into Brittany and the consequences of it And hereto doe subscribe the most learned Historians of the Western Church in opposition to the fables grounded on manifest mistakes which some Writers of the Greek Church have publish'd which shall shortly be examined and refuted II. CHAP. 1.2 The Birth of Constantin in Brittany 3.4 5. A Controuersy about the place of his birth 1. THE year after the happy mariage between Constantius then only a Roman Senatour and Helena in Brittany was born Constantin afterward worthily sirnamed the Great not only for his Victories over severall Tyrants and reducing the Roman Empire to a peaceable and flourishing state but principally for destroying the Empire of Sathan and advancing the Kingdom af God over Idolatry and all kinds of impious superstitions At this time there sate in the Chair of
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 Constātin 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 ye◠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
sadnes nor dissolute in mirth never angry or turbulent but kind and affable to all Every day he repeated the hundred and fifty Psalms sometimes standing with his armes stretch'd forth in the figure of a Crosse sometimes â—alln on his knees From the day that he began to build his habitation he never used any garment of wooll or linnen but made use only of goat-skins Neither on his bed had he either feathers or cloaths but instead of feathers he strowd under him Nuttshells and instead of blankets sand mingled with pebles and two great stones he putt under his head He us'd the same garments day and night He never eat wheaten bread and but a small proportion of bread made of barley with which was mingled an equall measure of ashes He took his refection once only in two and sometimes three dayes His other dyet was a mixture of meale and cabbage without any fatt at all Vpon saturdays and sundays he would add a little cheese sodd in water and at Easter a few small fishes 3. It was his usuall custom dayly to visit a Church about a mile distant from his Monastery attended by a Deacon named Egbin and there to offer Sacrifices to God both for the living and dead And such was his diligence and devotion at the Holy Altar that he merited there to receive his reward of eternall happines For as it follows in the same Authour One day an Angel appeard to him and said Reverend Father the heavenly Cittizens desire thee for their companion and soon shalt thou be deliver'd from thy painfull exercises After this he presently call'd his Brethren together and said to them Prepare your selves to day for assoon as I have sung Masse and communicated the Body and Blood of our Lord at the sixth hower of the day our Lord will receive mee out of this mortall body Having therefore celebrated Masse as he stood at the Altar between two Monks which sustain'd him on each side and was singing with his Brethren he rendred his soule to God as untouch'd by corporall sicknes as it was free from any carnall staines 4. The same happy manner of his death is likewise recorded in the Gallican Martyrologe and the day signd by it is the third of March Where is further declar'd that in the times when the Normans wasted France his sacred Body was translated from his Monasâ—ery at Tauriacum to the Provinces further remov'd from sea and thence carried into Flanders and laid in the Blandin Monastery at Gaunt where the Feast of his Memory is celebrated on the first of August the day of his Translation Notwithstanding Malbranc earnestly contends that his sacred Relicks repose at Monstrueil where they shew likewise his Chasuble Albe and stole and there is a Church dedicated to his memory in French call'd S. Walâ—y 5. Now though S. Winwaloc dyed out of Brittany yet there were not wanting the monuments of his memory and Sanctity A town in Shropshire call'd even in the Saxons time Wenlock as Malmsburiensis testifies which seems a contraction of Winwaloc from him took its denomination There it was that the Holy Virgin Milburga founded a Monastery of Religious Virgins as shall in due place be declared 6. And whereas in the Gests of S. Winwaloâ— mention hath been made of his attendant and Deacon calld Egbin or as others write it Ethbin the memory of his Sanctity also is particularly preserv'd in the Gallican Martyrologe where wee read that he overliv'd his Master went over into Ireland there in a Wood call'd Neeten built a Monastery where with great sanctity he lived and dyed on the nineteenth of October Severall other particulars are there related of him which considering he was a stranger to this Island doe not require a place in this History Onely one passage in which S. Winwaloc is also concern'd shall be here produced viz 7. Ethbin by his merits and piety being Deacon was chosen to be the dayly attendant and assistant to the Holy Preist Winwaloc Now it was S. Winwalocs custom to repair dayly to a a little private Church separated from noyse and abode of people about a mile distant from his Monastery that he might more quietly and without distraction offer the Divine Sacrifice for the Living and the Dead Going thither one day accompanied by his Deacon Ethbin there mett him one vayld in the figure of a miserable Leaper with a lamentable voyce begging assistance Ethbin mov'd with great compassion and charity embrac'd and kiss'd the Leaper and the same also at his monition did S. Winwaloc Our Lord accepted their office of charity with great kindnes for he loves to be cherish'd in his poor members and therfore he was pleas'd to give each of them a present reward of their unfeign'd Charity For flying from their embraces our Lord immediatly appear'd in a cloud in great glory and with gracious words assur'd them that their names were already written in the Book of Life and that they should with his Saints be partakers of his kingdom This most happy assurance of their future blessednes Ethbin out of a vile esteem of himself ascrib'd to the merits of S. Winwaloc And he on the other side moved with the same Humility and charity cast the merit on Ethbin XI CHAP. 1. S. Ninianus death 2.3 c. The Centuriatours testimony of him 6.7 His Miracles 8. Of Casa Candida 9. Alcuinus his Epistle touching him 1. THE same year four hundred thirty two is mark'd with the happy death of S. Ninianus whose Gests have been formerly related This Holy man saith the Authour of his Life wonderfully shining with miracles and illustrious for many vertues at last approch'd to the happy day in which God graciously call'd him out of this mortall life Thus being perfect in Grace and piety mature in age on the sixteenth of the Calends of October he happily mounted to heaven His Body was buried in the Church dedicated to S. Martin which himself had built from the foundation Hence may be disprov'd the assertion of an Irish Writer extant in Bishop Vshers Antiquities of the Brittish Churches concerning S. Ninianus his going into Ireland and dying there 2. The Lutheran Centuriators of Magdeburg likewise confirm what is here deliver'd of his dying in Brittany and moreover adde some things deserving our observation Their words are these Ninianus a Venedotian was a Teacher of Christian verities of a desert more then ordinary He to his old age did largely communicate the Talent wherewith God had entrusted him among the Brittains Scotts and Southern Picts He was a man assiduous in the reading of Holy Scripture mercifull to orphans widdows and poor illustrious in miracles and sanctity By his pious industry the Nation of the Picts first of all relinquishing their Idolatry embraced the true Faith of Christ. He dyed among the Picts in the Province of Galloway in the year of Grace four hundred thirty two having been the first Bishop of Candida
after so great a tempest of warrs and changes in which his parents who had worn the Royall Purple were slain Now though in these two ancient Authours the name of his parents be not extant it may be probably affirm'd that he was the Son of Constantin who fifty years before had pretended to the Roman Empire and in the attempt was slain in Gaule For that Constantin besides his Son Constans also slain had other children appears by the expression of Sozomen who calls the said Constans sirnamed also Iulianus the Elder Son of Constantin 5. That he was born and bred up in Brittany seems to appear because as severall Writers affirm in the competition for the Crown when Vortigern was chosen Ambrosius being a pretender was compell'd to quitt both his right and the countrey and to retire himself into lesser Brittany Frō whence notwithstanding during the raign of the generous King Vortimer he return'd and assisted him courageously against the Saxons as hath been related and it seems after his death retir'd again to his former refuge 6. The return of these two Princes was more formidable to Vortigern then any thing he could apprehend from the Saxons who therefore fortified himself more carefully in his new Castle I will not here trouble the reader with any large description of that prodigious omen of two dragons one red and the other white which issuing out of a lake whilst Vortigern sate on the bank began a terrible combat in which at last the White was conquerour By which two Dragons according to Merlins interpretation were meant the Brittains and Saxons and the successe of their fight was the flight and destruction of the Brittains These seem to be inventions of the old Bards easily composed after the event and foolishly collected by Geffrey of Monmouth to signalize the expiring of the Brittish Kingdome 7. Hengist being inform'd of the coming of Aurelius Ambrosius with considerable forces in aid of the Brittains endeavoured to come to a battell with him before the uniting of their Armies but was not able to effect his intention So that a main battell was fought by the two Nations in Kent neer the ancient famous port of Roch borow which is thus describ'd by Henry of Huntingdon A while after that auxiliary forces were come King Hengist and his Son Esca gathered an invincible army in the seaventeenth year after the coming of the Saxons into Brittany which was the year of Grace four hundred sixty five On the other side the Brittains uniting all their forces oppos'd them with an Army gallantly ranged into twelve Bodies The fight continued long and with little advantage But at last Hengist having slain the twelve Leaders and cast down their Ensigns forc'd the Brittains to flye He himself likewise lost great numbers of his soldiers and principall Officers and particularly a certain great Prince of his Nation call'd Wipped in whose memory the place of the battell was call'd Wippeds-stede So that this Victory was much bewayld by the Saxons themselves and therefore after that time neither did he take the confidence to enter into the Brittains Borders nor the Brittains into Kent X. CHAP. 1. King Vortigern consumed by fire 2.3 A. Ambrosius King his Character 5.6.7 Death of S. Patrick and place of his buriall 1. THE year following was free from an extern war against the Saxons which gave Aurelius Ambrosius an opportunity to convert his arms against the principall Authour of all the miseries of Brittany the unhappy King Vortigern Therefore he march'd to the Castle Genorium which he beseiged but found him so strongly fortified there that by no force or cunning he could expugn it At last by fire whether cast by Ambrosius or coming from heaven is uncertain both the King and his Castle were consum'd so as saith Huntingdon his body never appear'd 2. Vortigern being thus removed the whole power and authority of the Kingdom was devolv'd on Ambrosius not after a tumultuary manner or by the factious suffrages of the Army but by an unanimous Election of the Clergy Nobility and Commons of the Nation For which purpose saith S. H. Spelman a Council or Assembly was call'd in Cambria about the Mountains of Erir in the Province of the Ordovices or Northwales in which he was exalted to the Regal Dignity This he says was done in the year four hundred sixty five following the account of Mathew of Westminster But other Historians as Stow Speed c. more probably place this Election the year following after the death of Vortigern 3. How happy an exchange the Brittains made of their King will appear from this Character given to Aurelius Ambrosius by Matthew of Westminster far unlike that which all writers ascribe to Vortigern Ambrosius saith he assoon as he was placed on the throne of Brittany employed himself to the utmost of his power in repairing Churches which had been ruind He was a Prince magnificent in his gifts sedulous in the worship of God modest averse from flattery a valiant soldier on foot yet more valiant on hors-back and very skilfull in conducting an army For which vertues and endowments his fame was spread through far distant regions 4. Being so worthy a Prince it is not altogether unlikely that this is the same Ambrosius mention'd by Eugypius in the life of S. Severin who writes thus Odoacer King of the Erul◠having subdued Italy wrote kind and familiar letters to S. Severin desiring him to ask of him whatsoever he pleased This he did in consideration that the same holy Bishop had foretold him that he should raign there The Holy man encouraged with so kind an offer requested him to free from banishment a certain person call'd Ambrosius who had been thereto condemned by the said King Which passage being cited by Baronius he thus adds As concerning this Ambrosius my opinion is that he is the same who afterward going into Brittany with great courage attempted and in some degree effected the freeing of that Island from the oppression of the barbarous Saxons Thus writes the learned Cardinal though he erroneously places the beginning of Odoacers raign in Italy too late 5. Severall years pass'd after the Election of Ambrosius either in peace or not considerable war between the Brittains and Saxons The occurrents of which time is thus describ'd by S. Beda The Brittains under the conduct of Ambrosius Aurelianus a modest Prince and who alone of the Roman race had remain'd after the slaughter made by the Saxons in which his parents who had worn the Regall Purple were slain provoking at last that Victorious Nation to combat gave them an overthrow And from that time now the Brittains and now the Saxons gott the better in small encounters till at last new forces of strangers arriving the Saxons gott possession of the whole Island 6. During this lesse disturbed time it was that S. Patrick many years before return'd out of Ireland dyed
in his solitary retreat at Glastenbury as already hath been declared before the proper time because wee would not too distractedly sett down the Gests of that glorious Apostolicall Saint Concerning whom thus wee read in the antiquities of Glastenbury In these days after the death of Vorâ—igern Aurelius Ambrosius raigned â—ver the Brittains And the Saxons grew strong multiplying exceedingly Then it was that S. Patrick the Apostle of Ireland and first Abbot in the Isle Avallonia after he had sufficiently instructed the foresaid Brethren in Regular Disciplines and competently enrich'd that Monastery with possessions procured from Kings and Princes at last yeilded to nature in the thirty ninth year after his return to the said Island And was buried in the Old Church on the right hand of the Altar by direction of an Angell a great flame likewise in the sight of all breaking forth in the same place 7. The Irish Writers eagerly contend against this and other Brittish testimonies concerning S. Patrick's being buried in Brittany confidently affirming that his Body reposes in the Church of Downpatrick in Ireland Whose assertion likewise seems to be confirm'd by S. Bernard who in the life of S. Malachias a Holy Irish Bishop writes that S. Patricks body rests in the See of Armagh accompanied with those of S. Colombanus and S. Brigide But this controversy may be commodiously enough composed as many of the like nature have been by replying that some considerable Relicks of his Sacred Body have been requested by the Irish from the Brittains and deposited at Down Which Relicks have after by mistake been reputed his entire Body a world of examples of the like errour being exstant in Ecclesiasticall History XI CHAP. 1. Hengists victory 2.3 c. Ella a Saxon invades Sussex where he erects the Kingdom of the South-saxons 6.7 c. King Ambrosius marches Northward against Hengist His pious vow and Victory 10 11. c. Hengist a Prisoner sentenced to death by the cruell sentence of a Bishop 13. Hengists son Aesca succeeds in the Kingdom of Kent 1. AFter some years cessation or at least sleight incursions occasionally exercis'd between the Brittains and Saxons in the year four hundred seaventy three Hengist obtain'd an important Victory against the Brittains for thus we read in Ethelwerd a Noble Saxon Writer The space of eight years being compleat after the Battell at Wippedflet Hengist together with his son Esca took up arms against the Brittains once more whose army they discomfited and caried away immense spoyles This Victory is not expressly mention'd by any other Historians but may be conceiv'd to be in generall words intended by Gildas and S. Beda in this expression From that time sometimes the Brittains and sometimes their Enemies had the Victory till the year wherin the Mountain of Bath Mons Badonicus was beseig'd which was ten years after this combat 2. In the year of Christ four hundred seaventy seaven Hengist perceiving that with his present forces he could make no progres against so valiant a Captain as Ambrosius nor yet maintain the Provinces lately given him by Vortigern for his redemption sent for new and greater supplies out of Germany Whereupon a famous Saxon captain calld Ella with his three sons Cymen Pleting and Cissa attended with a numerous army and strong fleet took sea and by Hengists directions bended their course to the Southern shore of Sussex 3. The order and successe of this expedition is thus describ'd by Henry of Huntingdon The great Saxon Commander Elle with his Sons and navy furnish'd with a strong and well orderd army landed in Brittany at a place call'd Cymen-shore from the name of Ella's eldest Son And while the Saxons were landing from their ships the Brittains rais'd a loud crye at which a world of people repaired to them from the places adiacent And streight a combat began The Saxons men of high stature and courage receiv'd them politickly and the Brittains most imprudently sett upon their enemies for coming in loose companies one after another they were easily slain by the Saxons who kep'd themselves together in close bodies Thus the Brittains which still came in to ayd their countreymen were suddenly discouraged by the noyse they heard of the defeat of the former They were all therefore putt to flight as far as the next wood called Andredesbeige And the Saxons possess'd themselves of the coasts of Sussex lying toward the Sea every day by little and little enlarging their limits till the ninth year after their coming 4. In which ninth year whilst Ella and his sons boldly entred further into the countrey The Princes and Nobles of the Brittains mett in arms together at a place call'd Mercredeburn and fought against the Saxons The Victory was doubtfull for on both sides the Armies were much empaired and broken So that each of them retired back to their own quarters 5. Mathew of Westminster addes that Ella with his Sons were forced to forsake the feild So that perceiving that he had not strength enough to make good his present conquests much lesse to enlarge them he sent into Germany for new supplies till the coming of which he lay still upon the defensive But after their arrivall he courageously continued his progresse in gaining more territories till he establish'd a new Kingdom of the South-Saxons in those parts 6. Whilst King Ambrosius employ'd his forces to represse the Saxons in these Southern regions Hengist having well fortified his Kindom of Kent took a journey into the Northern Provinces where joyning himself with the Picts and Scots he took many Citties and towns before the Brittains could oppose him and for the security of his new Conquests he built many Castles and strong holds and wheresoever he came he demolish'd all Churches Of which King Ambrosius being informed he with great courage as in Gods cause march'd after him And saith Richard white whilst he passed on his journey beholding the towns layd wast the lamentable ruines of Churches and miseries of the poore people he could not refrain weeping Whereupon by Vow he promised Almighty God that if he would grant him the Victory over the impious Saxons he would restore and rebuild all the Churches destroyed 7. How his pious Vow was approved by God the successe demonstrates thus related by Mathew of Westminster In the year of Grace four hundred eighty seaven Aurelius Ambrosius having gathered a great Army of Brittains resolved to provoke the Saxons to a combat Marching therefore with his army to the North he found Hengist with his forces beyond Humber Who being inform'd of his approaching boldly went to meet him with an intention to sett upon his army unawares in a feild call'd Maisbely through which Ambrosius was to passe whom he hoped to find unprovided But the Brittish King had notice of his design which hindred him to march to the same feild At last the two Armies meeting in good military order
Evangelists transcrib'd by himself 6. Saint Gildas having ended the year of his President-ship when his Schollars also retired from their studies withdrew himselâ— into a certain Island as the Holy Abbot Cadocus likewise did into another the Islands names were Ronech and Echni Whilst Saint Gildas there attended to Prayer and Mortification certain Pirats from the Isles of Orkney rob'd him of his Vtensiles and caried captive away those which attended him For which cause in great affliction he pass'd over to Glastonbury 7. At this time Melvas a Brittish Prince raigned in the Province of Somerset in Aestiva regione called by the Brittains Glad-arhaf This Melvas had stolln away Guinivera wife to King Arthur concealing her in the Isle of Glastonbury esteemed most secure both for the fenny situation and Religion also of the place Hereupon King Arthur assembled a mighty army out of Cornwal and Devonshire Dibuenum and encompass'd the Island The two Kings being ready to a battell the Abbot of Glastonbury attended by S. Gildas and all the Clergy came between the two Armies and by perswasions induced Melvas to restore Queen Guinevera to her husband Which being performed peace ensued and both the Kings bestowed great immunities and possessions on the Monastery 8. After this Saint Gildas with the Abbots permission retired again to an Eremitical solitude on the bank of the River Axus neer Glastonbury where he built a Church consecrating it to the Blessed Trinity and there spent his time in Prayer Fasting and other austerities Whose Sanctity was so exemplar that many came from the farthest parts of Brittany to visit him and take Spirituall counsel from him 9. Two years being thus devoutly employed he fell into a sicknes saith Iohn of Tinmouth and knowing that his death approached he called to him the Abbot of Glastonbury and requesied of him that his body might be buried in the Church of his Monastery To which the Abbot readily condescended So the Holy man dying on the fourth day before the Calends of February many saw an Angelicall splendour about his Sacred Body which yeilded a most pleasant odour And after a solemne recommendation of his soule with many teares of the Religious his Sacred body was caried with great honour to the Church and there buried in the midst of the pavement of the ancient Church in the year of Grace five hundred and twelve 10. What is here related agrees to the Ancient Monuments also of Glastonbury where he is stiled Historicus neque insulsus neque infacetus for the causes before declared And most of these particulars of his life are confirm'd by a large Character given of him in the Gallican Martyrologe Where is declar'd that being during his childhood sent into France he was recommended to the instructions of S. Iltutus a Disciple of S. German of Paris or rather of Auxerre And again that his voyage into Ireland was to root out many heresies sprung up among the late converted Christians and to reform many vices and unlawfull customs Also that the Heresy oppos'd by him in the most Northern parts of Brittany was that of Pelagianism especially But whereas it is there added that in his old age he went over into Lesser Brittany and dyed there in the territory of Ruy and was honourably buried in the Church of Vannes this contradicts generally our Brittish Authours Most probable it is that when the Saxons infested our Western Provinces his Sacred Relicks were translated into Lesser Brittany and repos'd in the Gâ—eat Church of the Citty of Vannes where he is to this day venerated as Patron of that Citty 11. There seems to be an Errour in our English Martyrologe which on the same day with that of the Gallican commemorats S. Gildas Confessour and Abbot of Bangor in North-wales whose Character exactly agrees with the same here describ'd and therefore probably by mistake is confounded with this S. Gildas Albanius But whereas that pretended Gildas Abbot of Bangor is said to have dyed in the year of our Lord five-hundred eighty and one which is likewise affirm'd of the younger Gildas the Historian sirnamed Badonicus this argues a second errour and confusion The like whereof is found in the Authour of S. Gildas his life late publish'd out of ancient Manuscripts belonging to the Monastery of Fleury in France by Ioannes à Bosco 12. To conclude out of the same ancient Manuscripts we may collect the precise Territory in which S. Gildas Albanius was born For as they are quoted by Bishop Vsher we there read this passage Blessed S. Gildas was born in the most fruitfull Region call'd Arecluta His Father was named Caun a most Noble and Catholick person From his very childhood he desired with the whole affection of his mind to follow Christ. Now this Region Arecluta being a part of Brittany took its name from a certain River named Clut by which the greatest part of it is watered By which description it appears that the Region dignified with the birth of S. Gildas is the same which is call'd Argyle Argathelia and that the River Clut is that which anciently was called Glotta and Cluida which Northward was the bound of the Brittish Provinces under the Roman Iurisdiction beyond which lived the Caledonians c. IV. CHAP. 1. New supplies of Saxons their Victory over the Brittains 2.3 Ella King of the South-Saxons dying his Son Cissa Succeeds the founder of Chichester c. 1. IN the sixth year after the battell wherin Nazaleod or Vther was slain saith Henry of Huntingdon new supplies out of Germany came to the Saxons in Brittany for Stuff and Whitgar Nephews of Cerdic with three ships landed at Certic-shore And very early in the morning the Brittains ranged their armies in very good order against them The Sun then arising cast its beames upon their armour and reflecting thence partly from the mountains and partly from below in the valleys strook a great terrour into the Saxons But when they came to fight the Brittains were quickly put to flight be cause God despis'd them By this victory the Saxons gained a great extent of land and Cerdic became terrible to them insomuch as he marched whithersoever he pleased without controule 2. The year following Ella King of the South-Saxons dying his Son Cissa succeeded Ella whilst he lived though his territories were narrow yet was for his courage esteemed the most potent of all the Saxon Princes insomuch as according to Huntingdon he held in his power all the rights of the Angli and their Princes Nobles and Military officers had a dependance on him But this lasted no long time for it was shortly after transfer'd on Cerdic the West-Saxon whose Kingdom though not yet begun yet the foundations of it were layd by his last Victory 3. Cissa the Son of Ella being of a milder spirit contented himself with enjoying his own little Kingdom without extending his power abroad He employ'd his time in exercises of peace
place in this History because they illustrated Brittany with their miracles and Sanctity those were S. Iustinian ad S. Patern 2. As touching S. Iustinian Iohn of Tinmouth who wrote his life extant in Capgrave relates that he took his Original from a Noble family in Lesser Brittany where having spent his youth in the study of Learning he received the Order of Preisthood and by a divine Oracle was commanded to forsake his countrey Wherupon taking with him certain companions they adventured to sea in a boat covered with leather praying earnestly to God that he would so direct their course that they might come to a solitude commodious for the Exercises of a Spirituall life At length they landed in a Province calld Cormer Where they aboad a certain time during which many began to repair to the Holy man desirous to partake of his Instructions Not long after he received a second command from God to reliquish that place Whereupon entring his boat and committing himself to the Sea and winds he landed in an Island then calld Lemeney in which Honorious a devout son of King Thefriauc then lived a mortified holy life having preferd poverty and a free attendance on God before all worldly contentments By him S. Iustinian was received with great benignity who seing the fervour of his piety offred the same mansion to him to the end he might without any distraction be vigilant in gaining soules to our Lord. But this offer S. Iustinian would not accept but upon this condition that S. Honorius his sister and a mayd attending on her might no longer abide in the same Island This scrupulousnes of the holy man was derided by certain unbeleivers there but S. Honorius to enjoy his devout instructions and conversation complied with his desire and sent his Sister away into a remote region 3. After this very many repaird to him to be instructed in the Christian Faith and piety who return'd sufficiently enlightned both to find the way of salvation themselves and to teach it to others Now when the same of so great a Saint came to the knowledge of S. David he sent Messengers to him earnestly and humbly entreating him to come to him To whom he condescended without delay and was with great honour received by him Being come S. David chose him for his Conâ—essour and under God the cheif directour of his soule and withall granted to him and the devout Brethren who lived with him the mansions which he had chosen both in the Island and adjoyning continent 4. In consequence hereto the Authour of his life relates at large the envy and malice with which the Enemy of mankind impugn'd the devout and mortified life of this Holy man seeking to interrupt it by severall and frequent illusions by suggesting scandalous lyes concerning him But in conclusion saith he when the Devill saw himself every way vanquish'd by the Holy man and that neither by violent assaults nor malicious suggestions he could withdraw him from the service of God he attempted other arts and guilefull machinations For he infus'd the poyson of his malice into the hearts of three of the Holy mans servants Insomuch as they having been reprov'd by him for their idlenes and mispending the time they were â—â—â—staâ—'d with fury against him insomuch as 〈◊〉 upon him they threw him to the ground and most cruelly cutt off his head But in the place where the sacred Head fell to the ground a fountain of pure water presently flowd by drinking of which in following times many were miraculously restore to health 5 But Mâ—racles greater then these immediatly suceeded his death For the Body of the Blessed Martyr presently rose and taking the head between the two arms went down to the seaâ—hore and walking thence on the sea pass'd over to the port call'd by his name and being arriv'd in the place where a Church is now built to his Memory it fell down and was there buried by Saint David with spirituall Hymns and Canticles In which Church our Lord vouchsafes frequently to attest the sanctity of his servant by many miracles His Commemoration is on the three and twentieth of August 6. The Island in this Narration call'd Lemency is the same saith Camden which Pliny calls Silimnum and Ptolomy Limâ—s and which in English hath obtain'd a new Name being calld Ramsey It lyes opposite and in sight of Menevia the Episcopall seat of Saint David and it was in former ages famous by the death of a Holy man calld Iustinian who arriving there from Lesser Brittany in this age abounding with Saints lived many years a solitary life continually united to God but was at last murdred by his servants and inscrib'd in the Catalogue of Martyrs IX CHAP. 1.2 c. Of Saint Paternus Abbot and Bishop 1. THE sanctity of S. Dubricius and S. David c. drew into Brittany from forrein parts also Saint Paternus a devout young man in the year of Grace five hundred and sixteen saith B. Vsher together with eight hundred forty seaven Monks which accompanied him These fixed themselves in a place calld Mauritania and there S. Patern built a Church and Monastery in which he placed the Monks under an Oeconomus a Provost and a Deane Thus we read in the life of S. Paternus extant in Capgrave 2. But in what part of Brittany may we find a place calld Mauritania In all probability that name proceeds from the Writers mistake being putt for that Church which in the Province of the Dimetae or West Wales was dedicated to the honour of Saint Paternus and is calld Llan Patern Vaur or as the Brittains pronounce it Llan Patern Maur from which last word seems to be derived the Name Mauritania 3. The Monastery planted there by S. Paternus seems to have sent abroad many Colonies of Religious men into the Province for we read in Capgrave that S. Paternus built Monasteries and Churches through all the Region calld Ceretica now Cardigan-shire As for the Church here calld Mauritania it was also an Episcopal See in which S. Paternus himself first sate as we find in the life of S. Sulgen born there and describ'd in verse cited by B. Vsher. Venantius Fortunatus likewise a famous Poet of this age celebrates the memory of S. Paternus in both qualities both as an Abbot and a Bishop 4. After one and twenty years spent by S. Paternus in governing the See erected by himself and from him named Paternensis he was by Prince Caradoc recalld into his own Native countrey of Lesser Brittany where he was made Bishop of the Church of Vannes having left his Successour in his former Bishoprick one named Kinoc There was also another Saint Paternus Bishop of Auvranches in France Abrincae Ecclesiae many of whose Gests are by our Historians ascribed to this S. Paternus The Memory the former is celebrated in the Gallican Martyrologe on the sixteenth of May wheras that of our present Saint
is commemorated the day preceding Some doubt may be made whether this were the same Paternus who subscribed the Synod of Paris assembled in the year of Grace five hundred fifty nine X. CHAP. 1. c. Of S. Darerca Sister to S. Patrick And her children S. Rioch S. Menni S. Sechnal and S. Auxilius 1. THE Irish Historians refer to the year of Grace five hundred and eighteen the death of S. Darerca sister of S. Patrick and born likewise in Brittany from whence she repaired to her Brother in Ireland She was by another name calld Monynni and erroneously confounded by some Writers with S. Moduenna a Holy Virgin of whom hereafter 2. S. Darerca was a maried woman and by two husbands enrich'd the Church with a numerous and holy off spring By her husband named Conis she is sayd to have brought forth three children Mel Rioch and Menni all which accompanied S. Patrick in his journeys and preaching and in severall places were exalted to the Episcopall function 3. Concerning S. Rioch we read in Iocelin that he was by Nation a Brittain near kinsman to the Holy Bishop S. Patrick that he was a Deacon when he attended S. Patrick into Ireland and that in beauty and comeâ—ines of body he excell'd all others of that Nation But the beauty of his soule was much more valuable He seems to have been ordain'd Bishop by S. Patrick and to have fixed his Seat in a small Island which according to S Beda's description is situated at some good distance from the Western coasts of Ireland and in the Scottish that is Irish tongue is called Inis-bounide or The Isle of the White Calfe In this Island S Colman in succeeding times bâ—ilt a Monastery inhabited in common both by English and Scotts and vainly sought for in modern Scotland by Dempster 4. In the Ecclesiasticall Annals of Ireland many things are related touching other Sons of S. Darerca famous for their Sanctity But in this place we will only take notice of two more illustrious then the rest The former is vulgarly called Sechnallus in Latin Secundinus And he it was who wrote the Alphabeticall Hymn in praise of S. Patrick The others name was Auxilius who was by S. Patrick ordained Bishop of the Province of Leinster Laginensium and who as we read in the Tripartite Work quoted by B Vsher after many miracles wrought by him ended his holy life in his own Citty call'd Cealusalli seated in the plains of Leinster XI CHAP. 1.2 c. A Welsh Synod to which S. David is brought who preaches 5 c. S Davids Monasteries his Monasticall Instituts 1. IN the year of Grace five hundred and nineteen there was assembled a Brittish Synod the occasion and order whereof is thus describ'd by Giraldus Cambrensis in the life of Saint David The detestable Heresy of the â—elagians which by S. Germanus Bishop of Auxerre and Saint Lupus Bishop of Troyes had been extinguish'd now again being revived to the ruine of the Catholick Faith gave occasion of collecting a generall Synod of all Cambria An Assembly therefore being gathered at Brevy in the Province of Cardigan in Ceretica Regione of Bishops Abbots and other Religious men of severall Orders at which were present likewise diverse Noble men and other Lay-persons out of the whole countrey many Exhortations and Sermons were made by severall persons in the pullick audience to conâ—ute the 〈◊〉 Heresy But the people were so deeply and mâ—â—iâ—ably poysond generally there with that no reasons or perswasions could reduce them to the right path of Catholick Faith At length therefore Paulin a Bishop with whom S. David had in his youth studied the literall Sciences earnestly perswaded the Fathers there present that some persons should be sent in the name of the Synod to the said â—aint David lately consecrated Bishop by the Patrâ—ark a 〈◊〉 discreet and eloquent man to desire him to afford his presence and assistance to Gods Church now in danger to be corrupted by Heresy Hereupon Messengers were sent accordingly once and again but could not perswade him to come For the Holy man was so 〈◊〉 taken up with Contemplation that he could not attend to externall or secular matters unles some very â—â—gent necessity compell'd him At last therefore there were sent to him two Holy men of greatest authority to wit Daniel and Dubricius 2. By the entreaties or command of these two Holy Bishops S. David was at last brought to the Synod And what follow'd is thus related by Capgrave When all the Fathers assembled enjoyned S. David to preach he commanded a child which attended him and had lately been restor'd to life by him â—â—â—spread a Napkin under his feet And standing upon it he began to expound the Gospell and the Law to the Auditory All the while that his oration continued a snow-white Dove descending from heaven sate upon his shoulders and moreover the earth on which he stood rais'd it selfe under him till it became a hill from whence his voyce like a trumpet was clearly â—eard and understood by all both near and farr off On the top of which 〈◊〉 a Church was afterward built which remains to this day 3. Now what effect his Sermon accompanied with these Miracles had is thus declared by the foremention'd Giraldus Cambiensis When the Sermon was finish'd so poweâ—full was the Divine Grace cooperating that â—he said Heresy presently vanish'd and was extinguish'd And the Holy Bishop David by the generall Eleâ—ction and acclamation both of the Clergy and people was exalted to be the Arch-bishop of all Cambria 4. It is much to be lamented that by reason of the mâ—series and confusions of those times the Decrees of that and other Synods are lost for by them we might have been more perfectly informed of the then State of the Church in Brittany By reason of which defect the summe of what may be jâ—dg'd of that age is contain'd in these generall words of the Authour of S. Davids life in Capgrave Heresy being thus expell'd all the Churches of Brittany receiv'd their order and Râ—â—e from the authority of the Roman Church Whence appears how great the Errour of some late Protestant Writers is who will needs affirm that the Brittish Churches before the Conversion of the Saxons in their Faith and Discipline were framed according to the Model of the Eastern Church 5 Moreover to secure and establish the wholesom Roman Order settled by this Synod which Spelman calls Pan-britannicam the foresayd Authour addes immediately Then were Monasteries built in severall places and the Holy Bishop David became the cheif Protectour and Preacher from whom all men receiv'd a rule and form of holy living This expedient the Holy Spirit suggested to the ancient Fathers wherby to fortify and promote the Catholick Faith once establish'd namely to build Monasteries out of which did proceed Lights to instruct beleivers in Faith and Holines of Life And consequently
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 celebratiō 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
may we not suppose that a place in the outward limits of Worcestershire calld Ausric contractedly from Austinsric may not have that appellation from S. Augustin and this Synod There is another village likewise in the confines of Warwickshire calld Haustake which has some resemblance to the name in S. Beda And each of these lay commodiously enough for the meeting of the Brittains For Speed's opinon that this Synod was held in Hampshire wants probability both because that disagrees from the limits of the place describ'd by S. Beda and that province was not at all opportune for the Brittains 7. Next touching the persons meeting in this Synod our Ecclesiasticall Writers speak very indistinctly Sir H. Spelman affirms that wee may truly call this Synod Panbritannicam an Vniversall Synod of the whole Isle of Brittany since therin were assembled not only the Saxons under Augustin and his Roman companions but a multitude of Brittains likewise there were moreover some Scotts and Picts quarelling about Easter The names of those who mett at the first Session are unknown David Powel writes thus To this Synod were calld seaven Bishops of the Brittains For in those dayes that number of principall Churches after the Asiatick manner had their Ordinations under the Metropolitan of Menevia or Saint Davids Thus he from the Apostat Bale but most unskillfully 8. For neither can it be shewd that in Asia every Metropolitan had under him the determinat number of seaven Suffragans On the contrary it appears from the Synod of Ephesus that the Metropolitan of Pamphilia a Province of Asia by ancient custom had under him only two Bishops which custom was ratified by that Synod Neither is there any shew of probability that the Brittains in their Ordinations and Rites followd the Asiatick customs On the contrary we have demonstrated before that Saint David Saint Kentigern and other Holy Bishops in Brittany receiv'd their exemplar and Rule from the See Apastolick And particularly S. Kentigern at his death gave and left to his Disciples forcible precepts concerning the observation of the duties of holy Religion c. and a firm unshaken adherence to the Decrees of the Ancient Fathers and Instituts of the Holy Roman Church 9. Therfore it we consult Saint Beda and Henry of Huntingdom who writes conformably to him we shall find that in this Synod there were two Sessions and that to the first there came with Saint Augustin onely Mellitus and Iustus who were then probably designed but not yet consecrated Bishops And of the Brittains neither is the number of them defind nor the name of one of them recorded At the Second Session indeed Giraldus Camâ—â—ensis acknowledges the presence of seaven Brittish Bishops but seeks not out of Asia a reason of that Number for he writes thus The reason why at that time there were seaven Bishops in Brittany wheras at this day there are only four may be because in those dayes there were more Cathedrall Churches in Wales then now and perhaps Wales it self was further extended then at this day XVIII CHAP. 1 The Gests of that Synod 2.3 c. Calumnies of Protestant Writers against S. Augustin for pride and Ambition disprov'd 6.7 c. Saint Beda's true Narration of the Gests of the Synod And Saint Augustins doctrine confirmed by a Miracle 10.11 Wherein consisted the Errour of the Brittains about the Paschall Solemnity 1. ENough hath been sayd concerning circumstantiall matters of place and persons regarding this Synod in neither of which we can find any full satisfaction That which most imports us to know is the busines it self for which the Synod was assembled Which if we consult our ancient Historians will appear manifestly enough Wheras some Modern Writers since the Change of Religion incited by passion doe from their own invention and without any testimony of Antiquity tell us of ambitious designs of S. Augustin to establish his Tyranny over both the Saxons and Brittains and to introduce Roman ceremonies and superstitions unknown to the Brittains and prudently reiected by them 2. Thus writes David Powel Augustin saith he celebrated a Synod with this design to subdue to himself the Clergy of all Brittany and render them obsequious to the Roman Church Thus likewise the Centuriators of Magdeburg Augustin a Roman a Benedictin Monk was in the year 582. sent by Pope Gregory into England to gain it to the Roman Bishop and to subdue it to his gainfull and Superstitious Iurisdiction c. And again The same Augustin Bishop of the Angli mett in a Synod with the Bishops of the Brittains and Scotts and required of them to submitt themselves to him and to undergoe the common labour of preaching the Gospell to the Saxons They adde further He in a Synod obtruded on the Brittish Churches the Roman Rites and customs to wit Altars Vestments Images Masses Chalices Crosses Candlesticks Incense Banners Sacred Vessels Holy Water Books of Roman Ceremonies Oblations Processions Pomps Tithes and such like things hitherto unknown to the Brittains who were content with the Asiatick and Greek Ceremonies He requir'd moreover that they should celebrate Easter at the same time with him administer Baptism with the Roman Rites preach the Gospel to the Saxons together with him and acknowledge him for their Arch-bishop As if these Ceremonies and solemnities in Administring the Sacraments were unknown either to the Grecian or Brittish Churches When as S. Chrysostom severall ages before this time who was an Asiatick Preist and Grecian Bishop testifies of the ancestours of these Brittains that they had experience of the power of the Gospel For Churches were founded among them and Altars erected c. And hundreds of Examples have already been related in this History of the like 3. Such Impudent calumnies may be expected from Writers who had no other designs in their labours But they are not not pardonable in Sir H. Spelman a man versed in antiquity and who ordinarily is ingenuous in his Writings yet he likewise imputes to S. Augustin a design of subduing the Brittish Churches For the first thing demanded by Augustin in this Synod saith he was Obedience to the Roman Church And to that purpose he annexes to the sayd Synod a Writing translated out of Welsh and compiled by an unknown Authour in an unknown age as himself confesses but suppos'd to be the Answer of an Abbot of Bangor to Saint Augustin wherin he tells him Other obedience besides that of Charity I doe not acknowledge due to the man whom you call Pope c. Besides this We are already under the government of the Bishop of Caer-leon upon Vsk who under God is to have inspection over us to make us observe the spirituall rule and way 4. This New found Schedule though by him earnestly endeavourd to be iustified has been by many Catholick Writers sufficiently disprov'd and there needs no more to make it appear a Forgery then that passage wherin the
The lest arm likewise he layd there in a place separate from the other as also the Body And the whole Body sayth William of Malmsbury according to the course of Nature was turnd into dust But the arms and hands by divine power doe remain incorrupt as an Historian of great veracity affirms 3. How long those Sacred Relicks remaind there was to the said Authour in certain A report there is that a certain Monk of Peterborough perceiving great negligence in keeping that Treasure stole away the right arm and Silver boxe and deposed them in his own Monastery Ingulphus a grave Writer confirms this Suspicion for relating the cruel depopulations made by the Infidell Danes in that countrey he declares how the Abbot and Convent there were forced to fly who carried with him the Sacred Relicks of the Holy Virgins Kineburga and Kineswitha and the Priour says he accompanied with some of his Brethren taking the arm of S. Oswald King fled with it to the Isle of Ely 4. The benediction of S. Aidan saying Let this hand never be corrupted was fullfilld saith Beda for when it was severed from the rest of the Body after the battell it remains to this day incorrupt Now what this learned and devout Historians relates of his own time which was almost a hundred years after the death of S. Oswald the succeeding Writers in following ages testify also with regard to their times For William of Malmsbury who wrote four hundred years after S. Beda hath this Expression I beleive that the Truth of that Divine Oracle He dispersed he gave to the poor his iustice remains for ever was fullfilld in King Oswald For that royal right hand which had bestowd so many Almâ— together with the arm skin and sinâ—ws remains to this day fresh and incorrupt but the rest of the Body beside the bones did not escape the common condition of mortality but was dissolved into dust This may seem strange to the Reader but none has the impudence to dare to deny the Truth of this 5. In the next age after lived Roger Hoveden who was no Monk this is added because Protestant Writers impute such stories to the fiction of Monks who writes thus In the Citty Bebba seated on the top of a Mountain is a beautifull Church in which there is a precious boxe containing the right hand of the holy King Oswald which remains uncorrupted After him lived Mathew of Westminster who gives this testimony In the fight where King Oswald was slain his right hand and arm was cutt of which to this day remains free from corruption In the following age Iohn Capgrave thus writes When King Osâ—ald was slain his Arme was cutt from his body which hitherto remains incorrupt 6. Polydor Virgil a secular Preist in the next age recites the Propheticall speech of S. Aidan to King Oswald May this hand never perish This saith he we may beleive proceedeâ— from Divine Inspiration For the same hand always remaind entire though the body was consumed which is still preserved in a decent boxe and with great veneration deposed in the Church of S. Peter in the Royal Citty Lastly Nicholas Harpsfeild a secular Preist likewise who wrote not long after says yet more expressly S. Aidan who then sate at Table admiring this munificence of the King prayd that a hand so liberal might never wither Which Prayer to this our times did never want effect c. That munificent hand indeed did never wither For what S. Beda and our following Historians affirmd to be true each one in respect of his own age our present age likewise hath confirmed There are at this day alive Witnesses of great worth and veracity beyond all exception who have testified to mee that themselves saw the same hand 7. Now let the Reader iudge whether such a chain of Tradition deserves not rather our assent then the impudent charge of lying layd on all our Ancestours by the Centuriators of Magdeburg who without any ground or suspicion from Antiquity impute forgery Superstition or what other crime they please to Writers whose learning and piety has been approved and coÌ„mended by the whole Church 8. As for the other Relicks of this holy King his Sacred Head was deposed in the Monastery of Lindesfarn which himself had lately founded for his Bishop S. Aidan It was afterward removed from thence and more decently buried with the Body of S. Cuthbert And when the See of Lindesfarn was translated to Durham about the year of Grace one thousand and twenty together with the Body of S. Cuthbert the same Head was removed by Edmand Bishop of that See for William of Malmsbury a hundred years after testifies that the Head of S. Oswald together with his arms was found there 9. His other bones together with the trunk of his body saith S. Beda were by the industry and devotion of Offrida wise to King Ethelred son of Oswi at this time King of the Northumbers removed to the Monastery of Bardeney in Lincolnshire Who likewise recounts how when the Monks refused to receive these Sacred relicks out of an ancient hatred to his person as a stranger and Enemy to the Mercians by a Pillar of Light which all the night before stood over the Charriot in which these Holy Relicks were exposed to the aire they earnestly begged that their Church might be honourd with them And many other wonderfull Miracles recounted by him by William of Malmsbury and others which God was pleased to work in severall ages by the intercession of this holy King all these may be read in those Authours for I have no inclination to transcribe them Onely I will add that upon the incursion of the Danes these Relicks were from the Monastery of Bardeney translated to Glocester Yea so illustrious was the Memory of his Sanctity that severall other forrain Churches in Ireland Flander c. were ambitious to be partakers of them 10. Yea not only the bones of this Blessed King were held in veneration and operative in miracles But according to the testimony of S. Beda in the place where fighting for his countrey and Religion he was slain by Pagans frequent cures were wrought both on men and cattell Whence it came to passe that many took of the dust it self where his body fell and putting it into water thereby restord health to the sick Which custom was so much frequented that by the continuall deminution of earth a trench was made the heighth of a man in depth c. 11. So great was the veneration born among us to this Holy King that severall Churches and Monasteries were built and dedicated to him As in Cumberland neer the River Itun there is Kirk-Oswald another in Northumberland at Silecester neer the Picts wall a third in Lincolnshire at Bardeney a fourth at Glocester when his Relicks were translated thither And in Yorkshire the Monastery of Nosthil was consecrated to him saith Camden
Now that which encreased the reverence to this holy King was because saith William of Malmsbury he gave the first-fruits of Sanctity to his Nation for before him I known not any of the English illustrious for miracles To conclude his Memory is celebrated both in the Roman and English Martyrologes on the fifth of August Some part of his Relicks are sayd to have been translated beyond sea into Flanders and reposed in the Monastery of Bergs S. Winok the Memory of which Translation is celebrated there on the twelfth day before the Calends of Iune XII CHAP. 1.2 Oswi and Oswin Kings of the Northumbers 3.4 c. K. Kenewalch succeeds Kinegils His Apostacy and Repentance 9. The Monastery of Malmsbury 1. AFter S. Oswald was translated to a heavenly kingdom saith Saint Beda his Brother Oswi a young wan of about thirty years succeeded him in his throne which with great labour he possessed eight and twenty years He was onely naturall brother to King Oswald for he was born to Ethelfrid by a Concubine At the beginning he was onely King of the Bernicians For saith the same Authour he made his consort in the Kingdom Oswin descended from the royal family being the son of Osric of whom we treated before a man of excellent piety and Religion who governd the Province of the Deiri seaven years enioying great affluence of all things and beloved by all 2. These two Princes for some years raign'd in great concord being united both in blood and Religion But afterward by giving â—are to flatterers and sycophants enmity arose between them which proceeded so far that war was declared the successe wherof we shall declare in due season 3. The same year that King Oswald dyed in the North Kinigils also ended his life in the West He had lately embraced the Faith by the preaching of S. Birinus An argument of his Piety was his demolishing the Pagan Temple at Winchester which had been polluted with the superstitions of Idols and in the place erecting a Church which notwithstanding being intercepted by death he could not finish the care wherof he left to his son To this Church he added a Monastery saith Harpsfeild the revenews wherof were so great as ancient Monuments record that the whole region at seaven miles distance about was assigned by Kinegils to its use The Church was dedicated to the honour of S. Peter 4. After a long and quiet raign for the space of one and thirty years he ended his life and left his Successour Kenwalch calld by others Kenwald his Son For Quechelm his eldest dyed before him Besides Kenwalch he left another son alive named Kentwin William of Malmsbury adds a third calld Egelwin a Holy man and patron of the Monastery of Adeling for treating of that Monastery he saith The Monks of that place are few in number and poore who notwithstanding doe at least reap comfort if not ioy from their poverty by reason it affords them solitude and quietnes They dâ—e highly exalt the praises of their Patron S. Egelwin of whose sanctity they have experience by many benefits The constant fame is that he was Brother to Kenwalch King of the West-Saxons and by his vertue yet more ennobled his blood for though he was continually chaind by a long infirmity yet that did not abate his diligence and fervour in the service of God At last he dyed happily and by his intercession is present to all who invoke his help 5. Kenwalch succeeded his Father Kinegils in his kingdom but not in his piety For saith S. Beda he refused to embrace or renounced â—he Faith and Sacraments of the heavenly Kingdom and not long after deservedly lost the power of his temporal Kingdom This Character also William of Malmsbury gives of him In the beginning of his raign he might be compard with the worst Princes but in the middle and conclusion with the best Some write that by occasion of a prosperous combat fought against the Brittains he grew insolent and trode underfoot all Laws both humane and Divine But most probably his unhappines arose from his unlawfull repudiating his Queen Sexburga Sister to Penda King oâ— the Mercians 6. This aâ—front encreased by his marrying another wife Penda deeply resenting saith S. Beda made war against him in the third year of his raign and deprived him of his Kingdom so that he was forced to seek refuge with Anna King of the East-angles with whom he lived in banishment three years and there came to the acknowledgment of the true Faith For King Anna was a pious Prince and happy in a holy Offspring Kinewalch his conversion came by the admonitions of this holy King and his Apostolick Bishop S. Felix by whom he was baptised 7. By this trienniall Disciplin the Pride of Kinewalch being depressed and his lawfull Queen Sexburga restored to his bed he regain'd his Kingdom and afforded to his Subiects a pleasing spectacle of his change The recovering his kingdom seems to have been effected rather by force then covenants for Huntingdon relats how he bestowd on his Kinsman Aedred who had assisted him three thousand villages neer Aescendun This Aedred is by William of Malmsbury calld Cuthred who was his Brother Quichelms son on whom he munificently bestowd almost the third part of his Kingdom 8. Kenewalch thus restored to his Kingdom and his reason also to secure his crown for the future addicted himself to piety He shewd great reverence to the holy Bishop Birinus and the Church begun by his Father he so diligently finished that the same Writer gives him the whole praise For says he he was so religious that he was the first of the Saxons who built a Church to God at Winchester which was so fair that though when it was made an Episcopall See it was more beautified by Workmanship yet the same structure remained 9. At this time was founded the famous Monastery of Malmsbury by Maidulf an Irishman with the assistance of King Kenelwalk It is seated in Wiltshire where in former time Dunwallo Mulmutius King of the Brittains had built a Town which he called Caër-bladon which having been burnt in the Saxon warrs out of its ruines was raised a Castle called by the Saxons in their tongue Ingleburn till Maidulf an Irish-Scott saith Camden a man eminent in learning and piety invited with the pleasant solitude of a wood growing under it lead there an Eremiticall Life Afterward he opened there a School for learning and consecrating himself together with his Schollars to a Monasticall Profession he built there a Monastery Hence from this Maidulf instead of Ingleburn it was called Maidulfs-bury and afterward more contractedly Malmsbury Some Historians call it Meldunum XIII CHAP. 1. Ithamar a Saxon Bishop of Rochester 2. Birth of S. Swibert 3. S. Foillan Brother of S. Fursey 4.5 Death of S. Birinus whose Successour was S. Agilbert 6. Death of Saint Felix Apostle
gathered a numerous Congregation of Disciples into whose minds they instilled the waters of saving knowledge Yea moreover they mingled with the Instructions of Christian Doctrin out of Holy Scriptures other Documents likewise of Poetry Astronomy and Ecclesiasticall Computation In proof whereof there remained alive to these times severall of then Disciples who understood the Latin and Greek Tongues as perfectly as their Native language Thus writes S. Beda 2. And forasmuch as concerns the Greek tongue the said Arch-bishop saith B. Godwin erected a Schoole for the teaching of it in a village which from thence was called Greeklade but now corruptly Cricklade The teachers whereof afterward repairing to Oxford about twenty miles distant from thence are supposed to have thereby layed the foundations of that most famous Vniversity Notwithstanding Brian Twine the Antiquary of the said Vniversity will not allow this to have been the prime Originall thereof but earnestly contends that it was a long time before in the times of the Brittains founded by certain Grecian Doctours 3. The said B. Godwin addes that the Arch-bishop and Abbott brought with them from Rome a plentifull store of most choice Books both Greek and Latin and among the rest a Homer so accuratly written in such beautifull letters that it is scarce credible that at this day there should be extant any one Copy even among the most exquisite Prints either more fair or more perfectly correct then it 4. So great indeed was the benefitt which this Nation received from the diligence zeale and liberality of these two eminent persons that Saint Beda with iust reason affirmed That there had never been more happy times since the Saxons and English first entred this Island Such valiant and withall Christianly pious Kings governed here that they were a terrour to all barbarous Nations Likewise generally their Subjects desires were caried to heavenly and eternall ioyes at this time more effectually preached unto them then any time before And who soever were willing to be instructed in Sacred learning had Maisters ready the teach them Moreover they begun now through all to Churches of the English to learn the Roman manner of singing in the Church which before was only practised in Kent And the first Master of Ecclesiasticall Musick in the Kingdom of the Northumbers except Iacob heretofore mentioned was Eddi sirnamed Steven who was invited thither out of Kent by the most Venerable Prelat Wilfrid who was the first Bishop of the English Nation which taught the Saxon Churches the Catholick manner of living VIII CHAP. 1.2 Saint Theodore visites all Provinces 3.4 c. He ends the Controversy about the Bishoprick of York between S. Wilfrid and Saint Ceadda to the advantage of S. Wilfrid 6. c. S. Ceadda made Bishop of the Mercians at Lichfeild 1. WHereas S. Beda as hath been declared testifies that the Holy Arch-bishop Theodore made a progresse through all the Provinces of Brittany to reform abuses determine Controversies and settle Order and Vniformity every where in as much as an Vniversall Iurisdiction was committed to him by the Pope We will here mention some particular Gests of his especially recorded in our ancient Monuments 2. In the first place then saith S. Beda the Arch-bishop Theodore coming to the Citty of Rhofi Rochester which See since the death of the Bishop Damian remaind Vacant he there ordaind a man more versed in Ecclesiasticall matters and content with the former simplicity of living then exercised in secular businesses His name was Puâ—ta He was most eminently skilld in the Roman manner of Singing in the Church which he had learnt from the Disciples of Pope Gregory 3. From thence he went Northward and in the Kingdom of the Northumbers concluded a long debate touching the Bishoprick of York to which there were two pretenders both venerable and Holy Bishops S. Wilfrid and S. Ceadda S. Wilfrid had been first Elected thereto and was sent by Alâ—frid King of the Deiri or Yorkshire into France to be consecrated by Agilbert Bishop of Paris But his Father King Oswi upon what Motive is not declared appointed Saint Ceadda then an Abbot among the Northumbers to be Bishop of York to which he was consecrated by the impious and Sacrilegious Wina formerly Bishop of Winchester and then of London This controversy the Arch-bishop Theodore determined to the advantage of S. Wilfrid who returned into Brittany a little before his arrivall and in Kent saith Saint Beda ordained Preists and Deacons untill the Arch bishop Theodore came to his See 4. In this Controversy the Sanctity of Saint Ceadda did eminently shine forth who readily and humbly obeyed the Arch-bishops sentence and willingly rendred both his See and Episcopall dignity to S. Wilfrid This is thus related by the same S. Beda When the Arch-bishop saith he charged S. Ceadda that he had not been duly consecrated Bishop he with an humble voyce answered If you are sure that I have not entred into this Bishoprick aright I willingly depart from the Office for truly I never judged my self worthy of it but it was simply out of Obedience that I though unworthy thereof undertook it being thereto commanded The Arch-bishop hearing the humility of his answer said that it was not requisite he should quitt the Episcopall dignity and therefore he again perfected his Consecration after the Catholick manner Now what Errour had been committed in his former Consecration is not declared by any of our Writers For though his Ordainer Wina were indeed an unwortly Bishop impious and Sacrilegious and though he had been consecrated to a Church not vacant this might be a sufficient cause to oblige him to relinquish that See but neither of these could invalidate his Consecration 5. Now it hapned at the same time very commodiously that Iarumanâ—us Bishop of the Mercians dying King Wulfere requested the Archbishop to appoint a Bishop over his Province The Arch-bishop would not ordain there a New Bishop but desired King Oswi that Ceadda might be given them for their Bishop who at that time lived quietly in his Monastery at Lestinghe Thus S. Ceadda undertook the Bishoprick of the Nation of the Mercians and likewise of the Lindesfari which he according to the examples of the ancient Fathers administred with great diligence and perfection of life Thus writes the same Saint Beda From whose words misunderstood Iohn Stow erroneously collects that S. Ceadda was Bishop both of the Mercians and of Lindesfarn also whereas the Lindesfari in that passage are the inhabitants of Lincolnshire among whom not long before the Christian Faith having been spread they had a Bishop of their own seated at Sidnacester an ancient Citty whereof at this day no traces remain 6. S. Ceadda now a second time Bishop did not for all that relinquish his Monasticall manner of living but according to the ancient custome joynd it with the Episcopall And for that purpose saith S. Beda King Wulfere gave unto him a
Martin in the Town of Dover and enriched the Monks living there with large possessions XIX CHAP. 1. Brithwald consecrated Arch bishop of Canterbury 2.3 Pope Sergius his Letters to the Saxon Kings and Bishops 4. Brithwald ordains Bishops 1. PEace and tranquility being thus restored to the Kingdom of Kent the Consecration of a New-Arch-bishop in the place of S. Theodore dead two years since was very seasonable and necessary His Successours name was Brithwald who saith S. Beda was an Abbot in a certain Monastery seated near the place called Raculf where the River Genlade discharges it self into the Sea He was a man well versed both in holy Scriptures and likewise in Ecclesiasticall and Monasteriall Disciplines Yet much inferiour to his Predecessour He was chosen Bishop in the year of our Lords Incarnation six hundred ninety two on the first of Iuly Wichtred and Suebhard being then Kings of Kent But his Ordination was deferred to the year following for the attaining of which he was forced to passe over the Sea to Rome thence returned into France where he was consecrated by Godwin a Metropolitan there on the third day before the Calends of Ianuary and took possession of his own See on the day before the Calends of September being a Sunday 2. The same year there came Letters from Pope Sergius directed to Ethelred Alfrid and Adulf English Kings to whose protection and favour he earnestly recommended the New Arch-bishop The Motive of writing this Letter seems to have been the divisions and turmoyles of Kent of the composing of which it seems the Pope was ignorant and therefore did not addresse it to Withred King of Kent 3. Other Letters also came then from the same Pope to all the Bishops of Brittany in which he acquaints them with how much gladnes he entertained the said Elect Arch-bishop newly arrived at Rome as likewise the tidings of the Orthodox Vnity which was amōg them Consequētly he signified to them that according to the ancient Priviledge of that Church of Cāterbury from the dayes of his Holy Predecessour S. Gregory to the present time he had invested him with the Primacy of all the Churches of Brittany conferred on him the Sacred use of the Pall and Dalmatick Vestment Whereupon he required and commanded them to yeild to him all due honour and obedience as their Supreme Prelat and Primat These two Letters are cited by William of Malmsbury in his Discourse touching the dignity of the See of Canterbury 4. The first care of this New Arch-bishop was to supply the vacant Sees with worthy Prelats and saith S. Beda among many Bishops ordained by him he consecrated in the place of Gebmund Bishop of Rochester then dead Tobias a man skilfull in the Greek Latin and Saxon tongues and adorned with great variety of litterature To Tobias we may adioyn Waldher about this time ordained Bishop of London and successour to the holy Bishop Erconwald concerning whose Princely extraction vertues and Sanctity attested by many miracles before and after his death we have already spoken S. Erconwalds body was buried in his Church at London but in the year of Grace eleaven hundred forty eight his Sacred Relicks were taken up and translated to a more honourable place where for many miracles they were held in great veneration as Mathew of Westminster testifies in the same year XX. CHAP. 1.2 c. King Sebbe becomes a Monk His sicknes and Blessed death 6. Impious folly of the Centuriators of Magdeburg 7. c. A miracle at the enterrement of the Holy King Sebbe 9. The Holy Bishop Egwin succeeds to Ostfor in the See of Worcester 1. THE same year afforded to the world an illustrious example of the contēpt of perishing honours and pleasures in the person of a Prince who had many years enjoyd them and by experience knew the iust valew or rather the reall basenes of them and unsatisfaction to be found in them This was an example as ordinary in that age as to be esteemed miraculous in this 2. The person who afforded this example was Sebbe King of the East-Saxons concerning whose piety and desire to relinquish his purple for a poor Religious habit we have spoken already This desire at last he this year executed The order and manner whereof is thus related by S. Beda 3. When Sebbe had spent thirty years in the government of the East-Saxons all which time by his piety and devotion he shewed himself a soldier contending for a heavenly kingdom he was at last assaulted by a greivous sicknes which left him not till it brought him to his grave Being in this condition he admonished his wife that she should no longer oppose his retirement from the world but rather ioyn with him in dedicating the remainder of their lives in the service of God since neither of them could any longer enioy any content in the pleasures or rather slavery of the present world It was with much adoe that he obtained her liking hereto But having at last with much importunity wrested her consent he went to Valdhere then Bishop of London and successour to S. Erconwald and with his approbation and benediction he received the Habit of Religion so long and so earnestly desired by him He brought to the said Bishop a great summ of money to be distributed among the poore reserving nothing at all to himself so great was his desire to become truly poor in spirit for the kingdom of heaven 4. When his sicknes encreased on him so far that he perceived his death to approach being a person of a truly royall mind and therefore apprehending least the pains of his end night enforce him either by words gestures or actions to behave himself otherwise then became a person of his quality and condition he being then at London sent for the foresaid Bishop and desired him that besides himself and two of his own servants no other should be present at his death 5. This request the venerable Prelat willingly granted And not long after the devout King in his sleep by a comfortable Vision was freed from all the anxiety of his former solicitude and moreover had notice given him of the precise day in which he was to end his life For as himself afterward related he saw three men in shining vestments coming to him of which one sate down before his bed whilst the other two his companions stood by and askd him how he did Then he that was sett down said to him Be of good chear for your soule shall without any pain at all and with great splendour forsake your body and on the third day following you shall dye And the event really made good both these promises which he received in the vision For on the third day immediatly after Noon without any sence of pain he breathed forth his soule as if he had quietly rested in sleep 6. Thus happily dyed this Religious King whose death no doubt was precious in
Martha didst restore to life Lazarus having been four days dead vouchsafe for shewing the power of thy Divinity to raise to life this dead person 12. Then taking the hand of him who had been drownd he said In the Name of our Lord Iesus Christ who was crucified God omnipotent I command thee to rise live and confesse thy Creatour Immediatly after this he who was dead opened his eyes and sighing arose as from a deep sleep and embracing the feet of the holy Bishop he cryed out with many groanings There is no God in heaven and earth but the Lord Iesus Christ who was crucified and whom this his holy servant Swibert preaches who by his mercifull goodnes at his prayers has raised mee from death and Hell O how glorious is this mans life who by his Prayers has driven away death from anothers body and by the trust he has in Christ ha's robbed hell of its prey Surely death can have no power where the holy man Swibert interposes his prayer 13. Immediatly upon this all that were present and had heard these words and seen the wonderfull and strange Miracle exalted with condigne praises the goodnes of God through Iesus Christ our Lord who had vouchsafed to make his holy Servant Swibert illustrious by so glorious a Miracle Whereupon casting themselves at the feet of the H. Bishop they professed their readines to beleive in Christ and desire to be baptized in his name And amoÌ„g these some were Pagan Preists who despised and renounced the vain worship of their Idols 14 Lastly the parents kinred of the Young man with infinite ioy gave thanks to God and his Saint embracing him with great devotion and affectionatly kissing him and his Disciples Saint Swibert also himself with the other Christians prostrated themselves on the ground blessing God who had done great things among his people There was moreover in the street so great a clamour or Pagans who had a desire to see the young man who had been restored to life that S. Swibert was compelled after he was cloathed to lead him forth by the hand with great devotion to the glory of God that he might be seen by all Whom assoon as they saw alive and walking they cryed out Of a truth the God of the Christians is a great God who by his servant has wrought such admirable things There was therefore an universall ioy among them all who saw these wonders and the name of our Lord Iesus Christ was glorified 15. At the same time Splinter who had been restored to life was baptized together with his parents kinred and others to the number of one hundred twenty six besides many children of both sexes 16 The day following when an infinite multitude of Pagans were assembled together Saint Swibert after he had premised a Prayer to the Holy Ghost that he would open their hearts to despise Idols and embrace the Faith in which Prayer his Disciples ioynd with him he preached to them at large declaring to them the Transgression of our First Parent Adam the Incarnation of the Son of God and how all those shall be eternally damned who contemning the true God worship Idols and boast in graven Images And the efficacy of his Preaching was such that a great part of the Citty was converted to the Faith of Christ. 17. Now that Citty though by Profession Pagan was subject to the Dominion of the Christian Princes the King of France and his Generall Duke Pipin and the Regions confining Brabant Flanders and Part of Holland had already embraced the Faith So that the Pagans of Duerstat freely conversing with Christians had frequently heard mention made of Christ. 18. S. Swibert remained many dayes in the same Citty with great vigilance and assurance preaching Christ to the Pagans and confirming the Neophytes Insomuch as not only the ordinary Sort of Pagans but likewise many Idoll-Preists seeing the wonderfull Miracle and heavenly Grace shining in the Holy Bishop cast off their Infidelity and Idolatrous Profession and with great devotion received Baptism of him Thus does Marcellin relate the Gests of his Master S. Swibert till the return of Saint Willebrord Of which Gests himself had been an eye-witnes X. CHAP. 1.2 c The Wonderfull story in S Beda of a man revived and recounting his Visions 1. IT will be pertinent and I conceive not unpleasing to the devout Catholick Reader that here should be adioyned another Story related at large by S. Beda in which we shall read how about the same time in Brittany another dead person for the instruction of the living was restored to life Which Story though by some Protestant Writer it be derided because the Churches Doctrin touching Purgatory is confirmed by it Yet since no arguments can be produced by them to disproove it besides their voluntary ungrounded asseveration that they will not beleive it I will not be sparing of the labour to sett it down as it is found in S. Beda's History 2. In these times saith he a Miracle very memorable which might be compared to the Wonders of old hapned in Brittany For to the end that negligent Christians then alive might be raised up from the death of their soules a certain man who had been a good while dead was restored to the life of his Body and related many Notable things which he had seen This man was an honest House-keeper who with his family lived a religious life in a Region of the Northumbers caâ—led Incuningum Who having been struck with a disease the same growing more and more violent upon him it brought him to extremity so that on a certain day towards evening he dyed But the day following early he came to life again and suddenly raising himself up in his bed all those who mourn fully watched the Body were terribly affâ—ighted and ran away Only his Wife whose love to him was excessive though she trembled at the sight stayd still by him 3. The man seing his Wiâ—e bid her be oâ— comfort Fear not said he for I am truly restored to life from death which had seised on mee and permission is give mee to live awhile longer among men But my conversation hereafter must he quite otherwise then formerly it has been Having said this he presently rose and went to an Oratory of that Village where he remained a good while in Prayer Afterward having divided his whole substance into three portions one portion he gave to his Wâ—fe a second to his children and the third he distributed to the poor 4. Not long after having thus freed himself from all worldly cares he went to the Monastery of Mailros which for the greatest part is encompassed with the River Tweed There having received Tonsure he entred into a secret mansion assigned him by the Abbot where he continued to the day of his death in such contrition and mortification both of mind and body that though his tongue were silent the manner of his life did sufficiently tell the
to it together with the Isle of Wight Again how by the ministery of the Holy Preists Ceddand Ceadda the Province of the Mercians came to embrace the Faith of Christ before unknown to them and that of the East-Saxons to recover that Faith which once received was afterward reiected by them And likewise how those two Holy Fathers spent their lives in all Sanctity and how happily they dyed all these things wee learnt from the Religious Brethren of the Monastery of Lestingen built by them Moreover in the Province of the East-Angles the Ecclesiasticall Gests wee understood partly by writings and Tradition of their Ancestours and partly by the relation of the most Reverend Abbot Esius 5. But as touching the Province of Lindissi or Lincoln how the Faith of Christ 〈◊〉 spread there together with the Succession of Bishops we were informed in some part by Letters of the most Revered Bishop Cymbert or Kinebert or by discoursing with severall men of good credit To conclude the occurrents hapning in the Kingdom of the Northumbers and severall regions of it these I came to the knowledge of by the constant report not of a few but of allmost innumerable Witnesses who might well know or remember them besides many things to which I my self can give testimony Among which those things which I have written concerning our most holy Father and Bishop Saint Cuthbert either in this History or in a particular Book of his Gests those I received and transcribed out of certain writings compiled by the Religious Monks of the Church of Lindesfarn the sincerity of which I had no reason to suspect and to those I added with great care many other things which I my self learnt from the most sure attestation of severall faithfull and sincere persons 6. To conclude I humbly entreat the Reader that in case he find in those my Writings any particular passage swerving from Truth he would not impute that to mee as my fault since my only care has been simply and sincerely to commit by writing to posterity for their instruction such things as either from vulgar fame or writings of former ages I have collected Now it is against the generall Law of History that the Writer should be answerable for the mistakes of other men Thus much touching the Truth and sincerity of S. Beda's History XXIV CHAP. 1.2 c. The birth life and Gests of the Venerable Doctour of the Church S. Beda 1. WE will in the last place adde a Narration of the Life and blessed Death of this great Ornament of his age and glory of our Island S. Beda a man so admirably eminent in all kinds of learning so excellent a Poet an Oratour an Historian an Astronomer an Ariâ—hmetician a Chronographer a Cosmographer a Philosopher and a Divine that it was a common saying among the learned of his age That a man born in the utmost corner of the earth had dazeled the whole world with the luster of his Witt and learning And such use he made of all these great Talents in his life that according to his own testimony between the observances of Regular Disciplin and dayly singing the Divine Office in the Church he always found a great sweetnes in learning or teaching or writing some thing For which in his life time he was first by Pope Sergius and for that reason perhaps generally by all stiled Venerable and in that regard that Title since his death has by the whole Church been in a sort appropriated to him For though in all Histories and Martyrologes his Sanctity is celebrated yet he is seldom found written or named Saint but Venerable Beda so that perhaps I may incurr the censure of some Readers for not observing the same in this present History 2. How long he lived cannot certainly be determined Some as hath been said assign his death to this year in which he concluded his History But this is sufficiently disproved in that Saint Boniface fourteen years afther this writing to Egbert Arch-bishop of York and desiring some Books of Venerable Beda to be sent to him speaks of him as then newly dead for he entitles him a man as he had heard who of late had been much enriched with divine Grace and spirituall knowledge and shined gloriously in that Province c. And the like passage we find in an Epistle of the same Holy Bishop to Cuthbert Abbot and Disciple of S. Beda 3. Again others prolong his age beyond the year of Grace seaven hundred seaventy six grounding their opinion on an Epistle written as by him that year to a Preist called Withreda Vpon which account he should many years over-live Saint Boniface contrary to what was even now produced Moreover severall of our ancient Historians place his death four years after this But neither will S. Bonifaces expression well suit with that position 4. In this uncertainty without interposing mine own iudgment it seemd most expedient since we can no longer make use of the testimony and light of this so holy and faithfull an Historian to adioyn his own story to that which he wrote of his countrey especially considering that wee find no Gests of his hereafter inter-woven with the generall Ecclesiasticall affairs so that without any preiudice to order wee may treat of his end in this place conveniently enough 5. He was born in the year of Grace six hundred seaventy one as evidently appears in that himself affirms that he was this year in which he concluded his History fifty nine years old The place of his Birth was a little village not far from Durham called Girwy now Iarrow where the River Tine is ready to fall into the Sea A village then of no consideration though since ennobled not only by his birth but by its neighbourhood to the famous Monastery of Saint Peter founded by S. Benedict Biscop three years after S. Beda was born and it self being the Seat of another Monastery about eight years after built by the same Holy Abbot and dedicated to S. Paul 6. Who or of what condition his parents were hath not been recorded but in a poor village then so obscure we may expect to find inhabitants as obscure What ever condition they were of he was in his infancy deprived of them both and left to the care of his kinred who probably for want of subsistence recommended him being but seaven years old to the care and discipline of the foresaid S. Benedict by which means he in his tender years was imbibed in the rudiments of a Monasticall Life according to the Rule of the Great Patriark of Monasticall Instition S. BENEDICT which Rule as hath been declared was not long before this time introduced into the Province of the Northumbers by the famous Bishops S. Wilfrid 7. In this Monastery of S. Peter seated at Wiremouth S. Beda under so carefull and pious a Master spent his time in all innocence and devotion till he came to an age capable of Professing that Disciplin under
his solemnity we many conclude that both these were added by S. Beda's Disciples after his death 8. Not long after S. Boniface visited the confining Regions of Bavaria the Prince whereof was called Hugbert To whom the Holy Bishop with great zeale preached the Faith of Christ. There likewise with much fervour and authority he condemned and cast out of the Church a certain pestilent Heretick called Ermewolf What his Heresy was it does not appear probably it died with the Authour II. CHAP. 1.2 The Primacy of the Sea of Canterbury again established by the Pope 3.4 Bishops conâ—ecrated by Arch-bishop Tatwin after he had received the Archiepiscopall Pall. 5.6 Sedition among the Northumbers c. 1. WE read in B. Parkers Brittish Antiquities that in the year of Grace seaven hundred thirty two being the second after the consecration of Tatwin Arch-bishop of Canterbury a controversy arose between that See and the See of York about Primacy Vpon which occasion Tatwin went to Rome where he obtained the Pall from Pope Gregory and likewise a confirmation of his Primacy After which he made great hast to return into Brittany 2. There is indeed extant in William of Malmsbury an Epistle of Pope Gregory addressed to all the English Bishops in which he exhorts them to Vnity and constancy in Faith and Charity and withall signifies that he had given the Archiepiscopall Pall with the venerable use of the Dalmatick to Tatwin Successour to S. Augustin in his chair of Canterbury and that after a diligent search in the Sacred Archives for the Priviledges and rights of Iurisdiction belonging to that See from the time of the said S. Augustin he had confirmed the same commanding all the Churches of Brittany with their respective Bishops to yeild due obedience to all the Canonicall precepts of the said Tatwin whom he appointed Primat and withall conferred on him authority in his stead to visit all Churches in that Region Moreover that the Church of Canterbury being the first offspring of Christianity and Mother of all other Churches there he took it into his speciall protection threatning severely to vindicate all contempts and disobediences to it on any person whatsoever 3. To this effect did Pope Gregory write but without any mention or reflection on the See of York or any competition of any other in the Primacy Besides this the present Bishop of York Wilfrid second of that name was a man of great modesty and aversion from contention Whereas indeed his Successour of a Princely family and high Spirits did not long after not only restore his See oâ— York to the Archiepiscopall dignity which at first S. Paulinus the Apostle of that Province enioyd but challenged an equality with the Arch-bishop of Canterbury as shall be declared And this perhaps gave occasion of mistake and a confusion of times to B. Parker and likewise B. Godwin 4. Arch-bishop Tatwin having thus received the Pall and being returned into Brittany the year following consecrated two Bishops For Kinebert Bishop of the Lindesfari or Lincoln being dead he substituted in his place Alwâ— whom wee find present in a Synod assembled fourteen years after this Likewise the Episcopall See of the South-Saxons by the death of Eolla being vacant he consecrated for his Successour Sigga or Sigfrid 5. The same year there were great tumults in the Kingdom of the Northumbers by a faction the Head whereof is now unknown But so violent was the Sedition that both King Ceolulf and the Holy Bishop Acca were forced to submitt to the impetuousnes of it King Ceolulf was made prisoner and Shaved as a Monk Notwithstanding presently after in consideration of his integrity vertue and prudence he was restored to his Throne 6 But as for the Holy Bishop Acca the persecution against him continued longer For during the space of three years he remaind banished from his See Yea saith William of Malmsbury it is uncertain whether ever he returned to it or no. However that after his death he was with great honour buried there and became famous to posterity by his frequent Miracles shall be shewed hereafter III. CHAP. 1.2.3 Ethelbald the Mercian King invades his neighbours 4.5 Tatâ—in Arch bishop of Canterbury dying Nothelm succeeds And Egbert succeeds in the See of York 6 7 8. S. Boniface proposes a Scrupulous doubt to Nothelm c. The Râ—solution of it 1. IN the year of Grace seaven hundred thirty four Ethelbald Kiâ—g of the Mercians who as hath been sayd was wonderfully called by God to the Kingdom became very powerfull and not content with the limits of his own kingdom invaded the Provinces of his Neighbours All the Regions from the South-Saxons as far as Humber Northward though governed by petty Kings yet those Provinces with their Kings were subject to his Dominion saith Florentius Yet all these to a mind so vast as his were narrow bounds Therefore making an impression into the Western parts he besieged the Castle of Sâ—merton and no assistance coming to the souldiers there inclosed he brought it into his own power By which means he became possessour of a great part of Somersetshire which takes its name from that place 2. And not content with this he marched with his Army Northward and force prevayling over iustice he in a hostile manner entred the Kingdome of the Northumbers where finding none to resist him he enriched himself and his army with spoyles as much as he thought good then withdrew his forces homewards Thus writes Huntingdon The Abridger of S. Beda's History referrs this invasion to the year seaven hundred and forty but the generall consent of other Writers disproves him 3. But this prosperity which Gods goodnes gave him he abused and plunged himself into many enormous crimes as shall be shewed Notwithstanding the Divine Grace did not utterly forsake him For at last he repented his ingratitude to God amended his errours and with a mixture of vertues and vices ended his life by the treason of his Subjects 4. The same year as Hoveden testifies the Moon for the space of an hour early in the morning on the thirtieth day of Ianuary became of a deep blood-red colour and from thence turned black after which its naturall brightnes was restored This prodigy it seems in his opinion foreshewed the death of Tatwin Arch-bishop of Canterbury for he immediatly addes an account of his death thereto hapning the twenty ninth of Iuly following and in the fourth year after his Consecration He was a man saith S. Beda highly eminent for his Religion and prudence He succeeded Brithwald his equall in learning and piety who was Successour to S. Theodore 5. The year following gave to the two Principall Sees of Brittany Canterbury and York vacant by the death of their Pastours two worthy persons to succeed in the exercise of the Episcopall function to Canterbury Nothelm and to York Egbert As touching the former Nothelm was born