the Cross therby shewing him then to have been a Christian as Bishop Vsher acknowledges The Medall remains still reserv'd in that Treasure of Antiquities the Library of Sir Iohn Cotton 8. Next concerning the ceremony of holy Vnction of the person baptis'd Tertullian gives an expresse Testimony in his Book coÌ„cerning Baptism where he also shews it to have been an ancient Tradition Saying Being baptis'd and come out of the Water we are annointed with consecrated Vnction in imitation of the ancient Disciplin of the Iews according to which men were annointed with oyle out of a horâ— in order to be therby consecrated Preists By this Ceremony therfore was shewd that all Christians are by baptism made in a sort Kings and Preists that is in a speciall manner consecrated to the service of God as S. Iohn saith 9. Thirdly touching the Benediction of the Water deputed for Baptism the Lutheran Centuriators of Magdeburg doe relate how S. Pius the first Pope of that name did consecrate a Baptisterium or Font in the Bathâ— of Nâ—vaâ—us and S. Timothy mention'd before 10. Lastly for as much as concerns Exorcisms or appointed forms of Prayer effectuall to expell the Devill not only Baptism before the receiving of which all the children of men are detain'd under his power and from which they are freed by this Sacrament onely but also on other occasions when by Gods most wise and most holy permission sinners yea and sometimes even holy men are given up to be afflicted and possess'd by him Of such Formâ— of Exorcisms we have a world of witnesses in Antiquity as besides Tertullian in S. Cyprian Optatus the fourth Council of Carthage can 7. c. 11. These Rites were practisd with much reverence in the Primitive Church neither was it any preiudice or hindrance to the said practise that they were not commanded in Scripture being commended by the same authority of Tradition that Scripture was Hence S. Basile who liu'd in the second age after this most copiously and elegantly discourses touching these Rites of Baptism against the Heretiks of his time true patterns of their Modern successours who would reiect all things not expresly contain'd in Scripture One passage of his pertinent to the present purpose wee will here transcribe 12. Among the Doctrins saith he which are taught in the Church some we have delivered in Writing and again some others wee have received in a Mystery that is secretly derived unto us by Tradition from the Apostles And both these have an equall force and vertue to produce Piety in our minds Neither doth any one that has any small experience in Ecclesiasticall Laws contradict these Traditions For if wee shall once presume to reiect the Customs of the Church not delivered in Scripture as if they were matters of small concernment we shall on the same ground though unawares condemn likewise those things which are written in the Gospell and esteemd necessary to our salvation Or rather we shall endanger to make the whole Doctrin of Faith passe for a meer Name and shew as if it had no Truth and reality in it 13. Among those things which come to us by Tradition without expresse Scripture wee will in the first place take notice of a practise most commonly known to all and that is the signing with the Crosse those who have professed to place their hope in our Lord. Now which of the Apostles hath taught this in writing Again what passage in Scripture instructs us in our Prayers to turn our selves toward the East Likewise as touching the words and Form of Invocation or consecration when we shew the Bread of the Eucharist and Chalice of benediction to the people which of the Saints hath left them to us in Writing For wee doe not content our selves with the words rehearsed by the Apostle oâ— in the Gospell but besides them we at that time pronounce many others both before and after consecration which without scripture we have received by Tradition and which we esteem of great moment for consummation of that Mistery Moreover we consecrate the Water of Baptism as also the holy Oyle of Vnction yea and the person himselfe who receives Baptism Now from what Writings doe we all this Is it not only from a secret and Tacite Tradition Again severall other Rites practisd in Baptism as the Renunciation of Satan and his Angells from what Scripture doe Wee derive them Doe not wee observe all these things by instruction silently communicated to us by our Forefathers on purpose that idle and curious persons should not know them And this way of delivering such Mysterious things was with great wisedome ordained by our Predecessours who knew very well that by such silence and reservednes there was maintain'd in the people's minds a reverence and Veneration of these Sacred Mysteries Besides all this since those who are not yet initiated by Baptism into the Profession of Christianity are forbidden the sight of these Mysteries what could be more unfitting then that such things should be publishd in writing 14. This Testimony of S. Basile touching the Mysterious Rites of Baptism not invented in his Age but derived from ancient Tradition being so expresse instead of submission of judgment to so venerable an Authority the Lutheran Centuriators of Magdeburg vomit forth their blasphemies against the then certanliy immaculate Spouse of Christ for thus they write If all these things touching the benediction of the Water and use of Oyle and Chrism in Baptism c. be true say they what can be more certain then that in those times the Mystery of iniquity did work in the Roman Church polluting the simple Form of Baptism They might haue as well added in the Greek in the African in the Asiatick Churches for in all these the same Rites were used VII CHAP. 1.2 Fugatius and Damianus destroy Idolatry Erect Bishopricks c. 3. How this is to be understood 4.5 In place of Arch-flamens and Flamens are appointed Arch-Bishops and Bishops 6. Among the Dâ—uids there was a subordination 1. AFter the administration of Baptism to the King those holy Men Fugatius and Damianus together with Elvanus and Medwinus wholly employ'd themselves in Preaching the Gospell of Christ through all the Provinces of the Kingdom in disputing against the Superstition of the Druids and demonstrating the vanity of their Idols and the abominablenes of their horrible Sacrifices And being attended with the Kings authority and zeale they broke in peices those Idols and easily perswaded the Brittains to renounce their ancient Superstitions So that in a short space the Christian Faith and Worship of the only true God came generally to be had in honour and admiration 2. Hereto Mathew of Westminster adds that those blessed Teachers having defaced Idolatry in a manner through all Brittany they dedicated to the honour of one God and his Saints those Temples which had been founded to the worship of many false Gods filling them with
this 〈◊〉 gave to the people the parings of his nayles and the hayr which fell from his head bidding tâ—em tâ— mingle those with the Relicks of S. Peter Yea hâ—â— presumption came to that point that whâ—â— any came and prostrated themselves at hâ—â— feet desirous to confesse their sins hâ— would tell â—hem I know all your sins already your very thoughts are not hid from mee therefore there is no need to confesse theâ— Goe home in peace have no doubt at all but your sins are pardond These and many other like marks of Pride and Hippocrisy did Adelbert shew in his habit gate gesture and behaviour 8. As for the other Heretick called Clement his Heresies did more openly destroy the common Faith of the Church He rejected all the Sacred Canons all the Writings of the Holy Fathers and all authority of Councills He would maintain that he might lawfully be a Catholick Bishop though he had two children born in adultery Yea he introduced Iudaism affirming that a Christian might without sin if he pleased mary his own Brothers Widow Moreover in opposition to the constans Doctrine of the Fathers he taught that Christ the son of God when he descended into Hell delivered out of that Infernall prison all without exception beleivers and infidells And many Heresies more he published touching Divine Predestination contrary to Catholick Faith 9. These things being made known to the Synod at Rome The Fathers unanimously deprived Adelbert of his Sacerdotall function condemning him to Pennance and in case he should afterward seduce any they pronounced Anathema against him and all that should adhere to him or his doctrines In like manner they deposed Clement and actually excommunicated him and whosoever should consent to his sacrilegious Opinions 10. Our late Zealous Reformers of Scotland may here discover with gratulation their prime Patriark who desirous to be an Apostle of a New pureâ—-Religion made the foundation of it to be a contempt of the Doctrines of Ancient Fathers and Sacred Canons of the Church And in the like unhappy attempt he will shoâ—tly be imitated by another Preist of the same Nation called Sampson who in despight of Sacred Tradition and the Vniversall practise of the Church denyed the necessity of Baptism asserting that by the simple Imposition of hands by a Bishop without Baptism one might be made a good Catholick Christian. 11. An account of all these Proceedings Pope Zacharias gave S. Boniface in a Letter requiring him to publish through Germany France the condemnation of these Hereticks He signifyed moreover that he confirmed all things which had passed in the Synod of Mentz ratifying the erection of that See to a Metropolitan dignity though he knew that many Schismaticall Preists in France did earnestly oppose themselves against it And whereas a request had been made to him from France that the Citty formerly called Agrippina but then Colonia might be erected to be a Metropolitan Church he signified his â—ssent but so that it should be subordinate to hâ—s See of Mentz He also intimated to him that in case a certain Seducer named Geoleob who formerly had usurped the name authority of a Bishop should present himself to him at Rome without his approbation he would treat him as he deserved And he enioynd likewise S. Boniface not to admitt any Bishops or Metropolitans confirmed by him at Rome except they brought Commendatory Letters from him XVII CHAP. 1.2 c. A Letter of Saint Boniface and the Synod of English Bishops at Mentz to the Mercian King Ethelbald reproving him for his incestuous lusts and Sacriledge 7. c. Another Letter of the same to Egbert Arch-bishop of York 1. NEither did S. Boniface's Christian Charity and Pastorall solicitude confine it self to Germany alone But he thought it his duty to give his best assistance to his Native countrey Brittany almost over-whelmd with a Sea of vices There King Ethelbald the most potent among the English-Saxon Princes had in a high manner offended God in a sacrilegious invasion of the rights and revenews of Churches within his Dominions of Mercia in offring violence to the chastity of Religious Virgins consecrated to God and many other crimes and there was a iust fear least such enormities in a King should become exemplary to his subjects and draw many to imitate them Therefore S. Boniface and his companions in this Synod of Mentz who were all Bishops of English race thought expedient to admonish the sayd King Ethelbald of his Duty as a Christian Prince by a Letter directed to him in the name of â—he whole Synod Which was likewise done by them 2. This Letter is still extant In which with a modest yet vigorous stile becoming an Apostolick Spirit they signifyed to hâ—m that publick fame having informed them that he had all his life abstaind from Mariage which if he had done out of the Love and fear of God and for chastities sake they should have much reioyced in it But they were told that he refused to take a lawfull wife and polluted himself in adulteries and unlawfull lusts not abstaining even from devout Virgins the Spouses of our Lord a sin so horrible that it is by God esteemed equall to Heathenish Idolatry Yea the ancient Pagan Saxons did so abhorr adultery that if any woman though unmaried were found guilty of it they would coÌ„pell her with her own hands to hang her self after her death they would consume body with fire and hang him who had corrupted her over her smoking ashes Or else they would cause a multitude of women to drive her out of their town with whips cutting all her garment away to her wast and lancing her body with knives and thus she would be entertaind by the women of the next village who would use the like rigour towards her till they dispatched her of her Life Now if Heathens have such a zeale for Matrimoniall Chastâ—ty how iealous will our Lord be of his Spouses contracted to him by Vow and how infinitly more heavy will the punishment be which he will inflict on their Sacrilegious corrupters 3. They adiured him moreover to consider that Gods fury will more feircely be inflamed against Kings who are guilty of unlawfull lusts because probably their subjects will imitate them by which means the whole Nation like Sodom will become polluted and thereby leave a posterity effeminated by lusts despised both by God and men and regardles even of their Faith An example whereof might be seen in the Nations in Spain Province and Burgundy which giving themselves to filthy luxury were forsaken by God who justly suffred the Saracens to come upon them and overcome them so that now they have lost all knowledge of God and their Holy Faith 4. Hereto they added another great Crime which publick fame made him guilty of which was breaking the Priviledges of Churches and Monasteries and invading their revenews â—n which abominable sin he was followed by his Nobles who sett
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
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
of his Mother as likewise that three Pagan Kings to wit Arviragus Marius and Coellus bestow'd upon them twelve portions of Land I found also in other Writings of a later date that the holy Saints Phaganus and Diruvianus obtain'd of Eleutherius who sent them into Brittany thirty years of Indulgence As I my selfe likewise obtain'd from Pope Celestin of pious memory twelve years 6. A long time after this being accompanied with my Brother Wellias we with great difficulty ascended to the top of a Mountain situated in the sayd Island And being come thither we found an Oratory very ancient and almost wholly ruin'd which yet seem'd to me very commodious and chosen of God for the exercise of Christian devetion Into which being entred we were refresh'd with so wonderfully sweet a savour that we thought our selves in Paradice After this we went out and returned again into the Oratory searching with great diligence all places and at last we found a Volume of a Book in which were written the Acts of the Apostles together with the Gests of Saint Phaganus and S. Diruvianus which volume was much perish'd Notwithstanding at the end thereof we found a Writing which imported how the foresayd S. Phaganus and Diruvianus being thereto moved by a revelation of our Lord Iesus Christ had built the sayd Oratory to the honour of S. Michael the Archangel to the end that he in that place should receive honour from men who by Gods command was to lead men into everlasting and heavenly honours Being much delighted with this writing we endeavoured to read it to the very conclusion and there we found that those venerable Saints Phaganus and Diruvianus had remained in the sayd place the space of nine years and had obtained thirty years of Indulgence for all faithfull Christians who with a pious affection should visit that place in honour of Saint Michael 7. Having found so rich a Treasure of the Divine goodnes I and my Brother Wellias spent three months in fasting prayers and watching and obtain'd a power over Devils and wild beast Aâ—d on a certain night being asleep there appear'd to me our Lord Iesus in a vision saying to me My servant Patrick know that I have chosen this place for the Honour of my Name and that men here may reverently invoke the assistance of my Archangel Michael And this shall be a sign to thee and thy Brethren to the end they may yeild beleife to what I have told thee Thy lefâ— arme shall be wither'd till thou hast declareâ— the Vision to thy Brethren which dwell in the Cells below and shalt return hither again And so it came to passe 8. From that time forward we appointeâ— that two Brethren should reside in that place for ever except succeeding Prelats in future time should for some iust reason ordain otherwise 9. This present Writing I committed to thâ— custody of my two Brethren Arnalph and Ogmaâ— who were Irishmen and came with me out of that Countrey This I did because upon my exâ—hortation they were content humbly to remain in the sayd Oratory Another Copy of it I layd up in the Chest of the Blessed Virgin Mary for a monument to posterity I Brother Patrick also with the advice of my Brethren doe grant a hundred days of Indulgence to all those who out of a pious intention shall with Axes and other inâ—struments cleare the passages of the foresayd Mountain on all sides from bushes and trees that devout Christians may have a freer entrance piously to visit the Church of the most Blessed and ever Virgin Mary and the foresayd Oratory 10. This is the Epistle or Writing left by S. Patrick as a Monument of the goodnes of God towards this our Nation so early in the very beginning of Christianity Some part of which Epistle is quoted almost three hundred years since by Capgravius in the life of S. Patrick And it is entirely extant iâ— the famous Library of Sir Iohn Cotton in two severall Manuscripts one of the Antiquities of William of Malmsbury and another of a Monk call'd Iohn who made extrait out of the same William and a certain Writer call'd Adam Domerham And concerning this Epistle thus writes Gerardus Vossiuâ— This Epistle of the Legation of S. Patrick we found some years since amongst the Manuscript Collections of Marianus Victorius Bishop of Reate of pious memory who faithfully transcrib'd 〈◊〉 out of a very ancient Manuscript belonging to Glastonbury many years before when he attenâ—ded Cardinal Pole sent Legat into England In which Epistle some passages are very agreable to Protestant Writers and others very offensive 11. It pleases them much to read that S. Ioseph and his companions were Disciples of the Apostles S. Philip and Iacob because that may quit them of any special obligation to S. Peter But they may consider that though these Saints were indeed Disciples of those holy Apostles adhering to them in their peregrinations yet it will not follow thence that they received a Mission from them to plant the Gospell in Brittany Since it is apparent by an unquestion'd Tradition of both the Eastern and Western Churches that those two Apostles suffred Martyrdom severall years before their coming into this Island so that if they were sent by any Apostles hither it could be done only by S. Peter or S. Paul to whom the Western Empire owes the blessing of Christian Doctrin as S. Innocent before mention'd testifies 12. But whereas in this Epistle mention is made of a power of conferring Indulgences for a certain number of years granted by S. Eleutherius Pope to S. Phaganus and Diruvianus and by S. Celestin Pope to S. Patrick this much offends some of our Modern-Protestant Controvertists Notwithstanding it is certain that the Church has a power to dispence and relaxe the severity of Ecclesiasticall Censures Which Power though in some inferiour degree residing in every Bishop yet by a tacite consent seems by a more extended Priviledge to be devolved on the Supreme Pastour who may communicate that Power on others in whose Piety and prudence he may place some confidence 13. A late Prâ—testant Historian imagins he has an objection unanswerable against this Epistle and the authenticknes of it taken from the Names of such solitary Monks as Saint Patrick affirms that he found there severall of which saith he seem to be German or Saxon and not Brittish names and consequently improperly assign'd to times so ancient and so many ages anticipating the arrivall of the Saxons here 14. But in case it be granted that any of these Names be properly German it is well known that severall Belgick Gaules of a German extraction peopled a great part of our Island and since they gave the Names and Titles to many of our Provinces it needs not to be esteem'd a wonder if they left to posterity some Names likewise oâ— their persons VI. CHAP. 1.2.3 Saint Iosephs building a Church at Glastonbury confirmed by S. David and a
kinred 12. By which expression the Historian seems in the opinion of Baronius to have principally pointed at this famous Conversion of Brittany For having with all diligence searched into Ecclesiasticall monuments he professes he could could not find out any to whom that passage in Eusebius could be applied except our Brittish King Lucius whose name is commemorated in the ancient Martyrologes usually read in Churches Neither is it any wonder that Eusebius should either be ignorant or silent concerning the particular affairs of Brittany concerning which as may be shewd by many Examples he treats very negligently But enough hath been sayd touching the motives probably inducing King Lucius at this time publickly to embrace the Christian Faith We will consequently declare the manner and order of the said Kings conversion accompanied with that not only of his family but generally his whole Kingdom III. CHAP. 1. A History of the Conversion of Brittany anciently written by Elvanus Avallonius lost 2. The Relation of Bale and the Magdeburgenses concerning it 3.4.5 c. King Lucius being unsatisfied in his old Religion demands instruction of Pope Eleutherius And why he has recourse to him 1. IF the Ancient History of Elvanus call'd Avallonius that is of Glastonbury mention'd by Radulphus Niger in his Chronicle and â—ale who is sayd to have lived in these very times of Antoninus the Philosopher Commodus his son and Pope Eleutherius and to have written a Book of the Original of the Brittish Church if this History I say were still extant we might with more assurance proceed in the relation of the particulars touching this most happy conversion of our Countrey Wheras now we must content our selves with gleaning out of lesse ancient Writers such parcell's as they will afford us to make up the following Narration Notwithstanding since we cannot charge them with delivering to posterity their own inventions we ought to receive their scattred Records as the Relicks of ancient Tradition extracted out of Primitive Histories now swallowd in the gulfe of time 2. Now in our Narration that we may approve our sincerity we will not neglect the iudgment and testimonies of such Modern Writers as have searched into Antiquity though otherwise averse from Catholick Religion Among which thus writs Bale King Lucius says he was it seems scandalis'd at the meannesse and Poverty of Christ as the Iews formerly were For though Christian Religion had for the space of more then a hundred years been propagated through Brittany yet it seem'd to him deprived of its due splendour because it had hitherto been administred by simple poore and contemptible persons and however it wanted the Emperiall Authority of Rome to support it Therfore as soon as he was informed by Trebellius and Pertinax the Emperours Lievtenants that upon the ceasing of persecution severall illustrious Romans had embraced it he then began to entertain a more worthy conceit of it And to the same effect write the Centuriators of Magdeburg though with some mistake as hath been observed 3. This stone of offence to wit Poverty and want of worldly splendour and advantages being thus removed King Lucius now seriously comparing the Christian Faith with what he had been taught by his Druids the simplicity and sanctity of the one with the unclean and inhuman Superstitions of the other but especially considering the inestimable Promises of eternall Glory and Happines not only proposed but by evident demonstrations establish'd in the Gospell to which his own Preists never pretended any claim at all No wonder if he grew unsatisfied and weary of his former Errours and willing to admit a further illustration of those verities with a few beams wherof he had formerly been enlightned 4. Now it seems there not being then in Brittany or not known to the King any Ecclesiasticall persons of authority sufficient to establish a new Church though there wanted not such as had skill enough to perswade satisfy him in the Truth of Christian Religion the principall of which were the foremention'd Elvanus of Avallonia and Medwinus of the Province inhabited by the Belgae Hence it came to passe that King Lucius no doubt by the advice of these holy persons was oblig'd to seek for a more perfect instruction and to implore a greater authority for setling the common affairs of Christianity from abroad 5. For which purpose though in the neighbouring Kingdom of Gaule there were at that time living and famous many holy Bishops eminent for Piety and learning the most illustrious among which was S. Irenaeus Bishop of Lyons and shortly after a most glorious Martyr Yet to none of these had King Lucius recourse either for counsell or assistance But ordring his Messengers to passe through that Nation he directed them beyond it to Rome the fountain of all Ecclesiasticall Iurisdiction and to S. Eleutherius a worthy Successor of S. Peter in the Apostolick Chair 6. Indeed if he had at that time consulted S. Irenaeus he would have told him what himselfe had taught the world in his Book against Heresies That to this Roman Church by reason of its more powerfull principality it is necessary that every other Church should have recourse that is all faithfull Christians wheresoever dispers'd Because in that Church the Tradition derived from the Apostles was safely conserv'd Tertullian likewise an Eminent Preist then alive would have given him the same advice Whosoever thou art saith he that would'st better employ thy curiosity in the busines of thy salvation take a view of the principall Churches founded by the Apostles c. If Italy be nearest thee thou maist repaire to Rome from whence our authority in Africk is likewise derived A Church it is happy in its constitution to which the cheif Apostles together with their blood shed forth the whole doctrine of Christianity Lastly the security of making that Church the Rule both of doctrin and disciplin would have been excellently declared by the foresaid glorious Saint Irenaeus saying By making known the Faith of that cheifest most ancient and through all the world most renouned Church of Rome founded and constituted by the most glorious Apostles S. Peter and S. Paul and by an uninterrupted succession of Bishops derived to our times we confound all those who any way either by an unlawfull self-love vain-glory blindnes or or perversenes of opinion doe make separated congregationâ— professing other Doctrines And in consequence the same holy Father adioyns a Catalogue of the Names of all the Bishops of Rome from S. Peters dayes the twelfth and last wherof living in his time was this S. Eleutherius to whom King Lucius address'd himselfe for a more perfect information in Christian verities and to obtain Ordinances and lawes necessary for the constitution of a well ordred Church in his Kingdome IV. CHAP. 1.2 Bishop Vshers iudgment of King Lucius his Message to the Pope 3. Instructions given by the King to Messengers 4.5 Pope
that she was a person of no good fame and that from a Pagan she became a Iew c. But all these fictions we shall in due place disprove and demonstrate that she was from her infancy a perfectly vertuous Christian bred up in that Religion by her Father who was a Christian too that she was maried to Constantius at his first coming into Brittany whom though perhaps she did not perswade to be a Christian yet she induced him to be a favourer of them c. But of these things hereafter XIII CHAP. 1. A persecution rais'd against the Church by the Emperour Decius 2. Libellatici who 3. The Novatian Heresy and occasion of it 1. DEcius after the death of the two Philips extended his rage to the Religion profess'd by them and as S. Gregory Nyssen saith thinking with his cruelty to resist the divine omnipotence by repressing the preaching of Gods word sent his Edicts to the Presidents of Provinces threatning them with terrible punishments unlesse they heaped all manner of disgraces injuries and torments upon all those who adored the Name of Christ. By which terrours threatned by the Emperour and executed by inferiour Magistrats those who were firm in the Faith approved themselves to be pure wheat of Gods floore such were S. Fabianus Bishop of Rome S. Alexander Bishop of Hierusalem and S. Babylas of Antioch which made a glorious Confession of Christ before many Witnesses and sealed it with their blood 2. But on the other side the same Tempest scattered the chaffe out of Gods barn for then began the name of the Libellatici in the Church A title given to those tepide worldly-minded Christians which by money redeem'd themselves from the obligation to be assistant at the Pagan Sacrifices and privatly obtain'd from the Roman Magistrats Libells or Testimonies in writing falsely declaring that they had sacrifised Which Hypocrisy was severely condemn'd by all Christian Churches but principally that of Rome where S. Cornelius succeeded S. Fabianus and of Carthage in which the glorious Martyr S. Cyprian sate For no better title did these Saints afford such dissembling Christians then that of Lapsi or Apostats 3. Whilst S. Cornelius possess'd S. Peters chaire there arose in Gods Church a great scandall which was the Novatian Heresy For Novatus having for his turbulency been driven out of Africk came to Rome where finding Novatianus swelling with envy and rage at the Election of S. Cornelius he easily drew him to be a favourer of his Schism and Heresy by which he excluded from all hope of pardon and reconciliation those which were called Libellatici or which had been guilty of any great crime although they had submitted themselves to due Pennance This Novatus is by our Gildas call'd a black â—wine who trodd under foot our Lords pearle and cast violent hands on the Church more worthy to be consumed by the fearfull flames of hell then to be made a Sacrifice on Gods altar And concerning his followers thus writes Saint Augustin Let us take heed of hearkning to those who deny that the Church of God has authority to forgive all sins whatsoever Those wretches whilst they will not understand how in S. Peter God has established a Rock and will not beleive that the Keyes of the kingdome of heaven have been given to the Church they let the same keyes fall out of their own hands These are they which boast themselves to be Cathari more pure then the Apostles doctrine requires c. XIV CHAP. 1. Decius betrayd by Gallus and slain He succeding is slain by his solders together with his Son Volusianus and the Empire comes to Valerianus and Gallienus 2. Of S. Stephanus Pope who baptises many 3.4 c. Among others S. Mello a Brittish Saint 1. THE Persecution rais'd by Decius though extremely violent was yet short for himself having raign'd little more then two years he was by the treachery of Trebonianus Gallus deserted in a battell fought against the Scythians where he lost his life being swallowed in a fenn In whose place the same Gallus together with his Son Volusianus succeeded by whose cruelty S. Lucius who follow'd S. Cornelius in the Roman See was crown'd with Martyrdom Immediatly after which they themselves were slain by their soldiers who cast the Imperiall Purple on Aemilianus which having worn but one months space he also was killd by them and Valerianus formerly chosen by another Army succeeded in the Empire who assum'd as his Collegue therin his son Gallienus 2. In the beginning of whose raign Stephanus the Successour of S. Lucius in the Apostolick See instructed baptis'd and ordain'd among others a glorious ornament of our Brittish Nation S. Mello otherwhere call'd S. Mallo S. Melanius and S. Meloninus sending him to govern the Church of Roüen in France This Mello being yet a Pagan was sent out of Brittany to Rome to pay the Tribut to the Emperour Valerian where according to the custome he with his companions was lead to the Temple of Mars to sacrifice 4. But presently after by divine Providence being admitted to the acquaintance of the Holy Pope Stephanus he became one among his hearers whilst he expounded to a few Christians the doctrines of the Gospell of Christ and being very attentive to his words he beleived and at his own earnest request received Baptism 5. In the ancient Acts of this holy Bishop S. Stephanus approved by Baronius to be Authentick we read of great numbers baptised by him to gether with the order and Form of the administration of that Mystery when Nemesius and his daughter together with many other Gentiles were baptised by him among whom probably this our S. Mello might have been one The words of the Acts are as followeth 6. S. Stephanus gave order that Nemesius should be conducted to the Church or Title of S. Pastor Where after he had catechiz'd him and his daughter according to the Christian custom and appointed a Fast to be observed till the evening when even was come he blessed the Font in the same Title and causing Nemesius to descend into the water he sayd I baptize thee in the Name of the Father and of the Son and of the Holy Ghost Which having done turning himselfe to the daughter of Nemesius he sayd Doest thou beleive in God the Father Almighty She answered I beleive He added And doest thou beleive in Iesus Christ our Lord She answered I beleive Doest thou beleive the Remission of all sins I beleive Doest thou beleive the Resurrection of the Flesh She answered I beleive c. Then began many others to cast themselves at S. Stephanus his feet with tears beseeching him to baptise them So that in that day he baptised of both sexes to the number of sixty two And after this many other Gentiles of good rank in the world came to S. Stephanus desiring to be baptized by him Moreover tâ—is blessed Bishop being replenish'd With
the learned Fathers of those times earnestly wrote against him particularly S. Hierom S. Ambrose and S. Augustin 3. Concerning his speciall Hereticall Doctrines S. Hierosme thus declares them I will breifly sett down saith he our Adversaries opinions and out of his obscure bookes as out of dark denns draw out the Serpents neither will I suffer him to cover his venemous head with the foldings of his spotted body Let his poysonnous doctrines be brought to light that so we may see to tread and bruise them under our feet He affirms that Virgins Widows and maried women being once baptiz'd are of the same merit in case they differ not in other works Again he undertakes to prove that those who with a compleat Faith have been regenerated by Baptism cannot afterward be subverted by the Devill And in the third place he professes that there is no difference in regard of merit between fasting from meats and the receiving of them with thanksgiving 4. Pope Siricius likewise in his Epistle concerning him to the Church of Milan gives this character of Iovinian that he was an imitatour of the Devill being an Enemy of Chastity a Teacher of luxury nourish'd with gluttonous crudities punish'd by abstinence he hates fasting telling his Ministers that such things are superfluous c. In opposition whereto a Synod assembled by the same Holy Pope catholickly professes Wee doe not undervalew or disparage the Vowes of mariage at which we oftimes are present but we attribute greater honour to the spirituall mariage of Virgins Calling therfore a Synod it appeard that Iovinians assertions are contrary to our doctrin that is to the Christian Law Therfore since these men teach contrary to what wee have learnt by Tradition We the whole Clergy of Rome with the Preists Deacons following the Precept of the Apostle doe unanimously pronounce this sentente That Iovinian Auxentius Genialis Germinator Felix Frontinus Martianus Ianuarius and Ingeniosus who have been found zealous teachers of this New Heresy and blasphemy be by Divine sentence and our iudgment condemn'd and cast out of the Church Which sentence our hope is that your Holines will likewise confirm 5. Conformably hereto the Church of Milan in a Synodicall answer penn'd by S. Ambrose after high commendation of the Popes zeale tells him That the said Hereticks therfore fled to Milan that they might find no place in which they should not be condemn'd All that saw them avoyded them as if they had been infected with the plague and that being condemn'd with an universall execration they were thrust our of the Citty of Milan like vagabonds 6. To conclude S. Augustin reciting the Positions of his Heresy concludes with these words The Holy Church did most fruitfully and most courageously resist this Monster And in another place This Heresy saith he was quickly extinguished neither could it ever make such progresse as to seduce any Preists though some ancient Virgins at Rome being perswaded by lovinian were reported thereupon to have taken husbands No sign appears that it ever entred into Brittany in those times so precious and venerable was Virginity then so great a Multitude of Seminaries there of Chastity and such frequency of abstinence and fasting So that it seems a more powerfull Devill attended Luther and Calvin then Iovinian XX. CHAP. 1. Valentinian murdred 2. Eugenius a Tyrant Slain by Theodosius 3. A Roman Legion left in Brittany 1. AFter four years raign the young Emperour Valentinian who with great bloodshed had recovered his Empire from which he had been forced to fly into banishment was slain neer the same Citty of Lyons which had been a witnes of his Brothers murder and his dead body was dishonour'd with hanging saith S. Hierom. This was done by the treason of his Count Arbogastes He had desir'd Baptism from S. Ambrose but was slain before it could be administred 2. In his place the Tyrant Eugenius invaded the Empire of the West in shew a Christian but indeed addicted to Heathenish superstition Who was the next year slain by Theodosius who saith Ruffinus prepared himself to the warr not so much with help of arms as fasting and prayer He fortified himself with night-watchings rather in Churches then camps and made Processions through all places devoted to Prayer being accompanied with the Preists and people He lay prostrate before the Monuments of the Apostles and Martyrs coverd with sack-cloath and begg'd divine assistance by a confident hope of the intercession of Gods Saints 3. The Generall employ'd Theodosius in this warr was Stilico call'd out of Brittany for that purpose Where he had settled the countrey by repressing the incursions of the Picts and Scotts whom he overcame in severall incounters and when he left the Island he placed for its defence against those restlesse enemies a Roman Legion at the Northern borders XXI CHAP. 1.2.3 c. S. Ninian made Bishop of the Southern Picts 6. c. His Episcopall See Candida Casa 1. THE Holy young man S. Ninian of whose birth and countrey as likewise his voyage to Rome to be instructed in the Catholick Faith we have heretofore treated this year wherin Theodosius slew the Tyrant Eugenius shewd forth the glorious fruits of his pious education under the Holy Popes Damasus and Siricius For now was he consecrated Bishop and sent back into his own countrey to preach the saving Truths of Christs Gospell to the rude nation of the Southern Picts For thus we read in his Life extant in Capgrave 2. The Roman Bishop Siricius having heard that a Nation in the Western parts of Brittany had not yet receiv'd the Faith of Christ exalted S. Ninianus to the Episcopall degree and giving him his Apostolicall benediction destin'd him to become the Apostle of the foresaid Nation 3. That which is here call'd a Western Nation in Brittany is the same which S. Beda calls Southern Picts situated between Cumberland and the Bay of Glotta or Cluide Dunbritton For the Northern Picts inhabiting beyond that Bay received not the light of the Gospell till many yeares after 4. Let us now prosecute S. Ninianus his Voyage as we find in the same Authour of his Life who tells us That the man of God in his return from the Citty of Rome was moved with an earnest desire to visit the glorious Bishop S. Martin at Tours whom some Writers affirme to have been his Vnkle whereupon he diverted from his iourney to that Citty S. Martin honourably receiv'd him by inspiration knowing that he was extraordinarily sanctified by God and that he would be a happy instrument of the salvation of many 5. Being dismissed by S. Martin the holy man pursuing his iourney came at last to the place whither he was destin'd And there he found a great concourse of people who it seems had notice of his return There was express'd wonderfull ioy and devotion and the praises of Christ sounded every where because they all
from whence Capgrave hath extracted the following Narration 2. In the primitive times of Christianity the Apostles Doctrin being dispers'd through all the regions of the world Brittany was likewise converted from Paganism to Christianity and of that Nation many beleiving in our Lord and in their lives conforming themselves to the Apostles precepts shined gloriously by many miracles Of which number we are confidently assured that Blessed Melorus was He was descended from a Noble family of the Brittains for his Father call'd Melianus enjoyd the Dukedom of Cornwall In the seaventh year of whose Rule an Assembly of the nobility being mets to consult about the generall affairs of the Province Rinaldus brother to the Duke coming with force upon him slew him and invaded the Dukedom 3. Now Melianus had then a young Son a child of seaven years old named Melorus Him also after his Fathers death his Tyrannous Vncle sought to kill fearing least being come to mans estate he should deprive him of the Principality With this deliberation he brought the child with him into Cornwall Where at the same time was assembled a Synod of Bishops Who all interceded for the life of the child so that the Tyrant contented himself with cutting off his right hand and left foot in place whereof there was framed for the child a hand of silver and a foot of brasse After this Melorus was educated in a certain Monastery of Cornwall till he was fourteen years old spending his time in the reading Holy Scripture every day growing in innocence vertue and piety 4. But then Rinoldus by many gifts and promises of large possessions tempted and obtain'd from Cerialtanus to whose care the child was committed an assurance of his death Which he impiously accomplished by cutting off his head which he sent to Rinoldus challenging his promis'd reward The person employ'd for carrying the Martyrs head was a Son of Cerialtanus who by a just iudgment of God fell from the Castle wall with the head in his hands and broke his neck 5. After this the Holy childs Nurse came to the house where the Body lay and there she saw a Vision of Heavenly Angells and lights gloriously shining And having buried the Body in a decent place the day following they saw it laid above ground Three severall times they buried it and still the same accident arrived By common advice therefore they laid the Sacred Body upon a Cart to which were tyed two young Bulls never used to the Yoke These they permitted to goe at liberty without any leader whither Gods Providence should direct them The Bulls then on a sudden becoming tame caried it to a certain place where being arrived they stood still But the company attending the Cart not liking the place which they thought unfitt for his buriall employ'd their hands arms and shoulders against the wheeles to force them to roule forward But they found the Cart by divine vertue so fixed that by no strength or art it could be moved After diverse attempts made to no purpose at last giving thanks to God they buried the Sacred Body with great solemnity in the same place There many devout people repairing and imploring the Martyrs help and intercession in their afflictions and infirmities frequently with ioy obtain'd their desired remedy 6. The Head of the Martyr was caried to the Tyrant Rinoldus which he having touch'd died miserably three days after After whose death the Bishops and Clergy caried the Head and buried it together with his Body Severall dayes after this certain Preachers not of Brittish blood took the Coffer wherin the Sacred Relicks repos'd which they caried in Procession through many places and at last according as they were enjoyn'd they arriv'd at Ambrisburg where they layd the Holy Relicks upon an Altar Thus find we related the Gests of S. Melorus in Capgrave 7. Now Ambrisburg is a well known town among the Belgae in Wiltshire in the Territory of Winchester so call'd from Ambrose the Son of Constantinus the late mention'd Vsurper of the Empire concerning whom we shall hereafter treat M Camden adds out of an ancient Book called Eulogium that there was erected a Monastery of three hundred Monks which afterward was pillaged by a certain barbarous Tyrant call'd Gurmundus Moreover that at Ambrisburg S. Melorus and his Sacred Relicks were in a speciall manner venerated Bishop Vsher affirms saying The solemnity of the celebrating the Relicks of S. Melorus by the inhabitants of Ambrisburg obscured in time the memory of Ambrius or Ambrosius XXVII CHAP. 1. Victorinus Governour in Brittany recalled 2.3 c. Brittany poyson'd with Pelagianism by Agricola a Bishop 4. Severall Arch-Bishops of London 1. AFter Constantins death severall other Tyrants arose in France as Maximus Iovinus and Sebastian but by the courage of Constantius they were quickly subdued As for Brittany it again return'd to the Obedience of the Roman Empire Constantius therefore sent Victorinus Governour thither a man gratefull to the Brittains and formidable to the Picts and Scotts whose violences he easily repress'd as the Poet Rutilius testifies But being too soon recall'd by Honorius and the Roman Legion with him the Brittains in a short time became miserably and iâ—remediably expos'd to their barbarous cruelties 2. Pope Innocentius dying after he had the space of fifteen years governed the Roman Church Zosimus succeeded him who with the like care endeavoured to preserve the Church from the infection of Pelagianism In whose place after two years was chosen Pope Bonifacius who saith Prosper made use not only of Apostolick but also Imperiall Edicts against the same Enemies of Divine Grace 3. In his time this Island of Brittany became poyson'd with their presumptuous Doctrines The unhappy instrument of which calamity was one Agricola the Son of a Bishop call'd Severianus Bale is mistaken when he affirms this Agricola to have been a Brittain a Monk of Bangor and companion of Pelagius for he was by Nation a Gaul And the same Authour with the like Errour confounds Agricola with Leporius who infected Gaule with the same Heresy But afterward going into Africa was there rectified in his iudgment by S. Augustin 4. In Brittany there were at this time severall Bishops full of piety and learning who oppos'd themselves against this Heresy Among whom the most celebrated was Fastidius Priscus Archbishop of London highly commended by Gennadius and Trithemius as a man skillfull in Holy Scripture and a Zealous Preacher of Divine Truth moreover illustrious in holy conversation and famous for his sharpnes of iudgment and elocution Bale adds that he left behind him a Book entitled Pious Admonitions which probably contain'd an Antidot against the contagion of that Heresy It is uncertain what year he dyed and consequently when it was that Voadinus succeeded him in that Bishoprick XXVIII CHAP. 1.2 c. The Brittains begg help of the Romans a Legion is sent and call'd back
quelled their fury Then he admonished his Collegue and encourag'd all the rest So with one breath and clamour prayers were powr'd forth to our Lord. Immediatly the Divine vertue shewd it self present the infernall Enemies were dissipated a calm tranquillity ensued the winds are turn'd and become favourable to their voyage the waves serviceably drive on the ship so that in a short time having dispatch'd a vast space they safely arriv'd in a quiet and secure haven 11. This Oyle made use of by S. Germanus was not that Sacramentall oyle consecrated for the spirituall comfort of the Sick but ordinary Oyle which we frequently read to have been used by holy men upon the like occasions and by their benediction of it to have produc'd the like effects in severall exigences Of the former fort of Sacramentall Oyle S. Iames in his Epistle speaks and of this latter S. Mark in the sixth Chapter of his Gospell saith Baronius Severall examples of the like may be read in Sozomen as where S. Anthony by annointing a lame man with oyle cur'd him and another holy Monk call'd Benjamin by the like means cured severall diseases And Ruffinus testifies that in his presence and sight severall miracles were after the same manner wrought by religious Hermits V. CHAP. 1.2 c. S. Germanus his Disputation against the Pelagians and Miracle 10. c. A victory over the Scotts by his Prayers 1. THese two Holy men saith the same Constantius being landed a great mulâ—itude from severall quarters meâ—t to receive them of whose coming they had been informed by the predictions of wicked Spirits which were sore affrighted thereat For these being by the power of Preists cast out of those whom they had possess'd did openly declare the furiousnes of the tempest and the dangers which themselves had oppos'd to their voyage and how by the command and sanctity of those holy men they had been vanquish'd Afterwards these venerable Bishops with their fame preaching and miracles fill'd the whole Island of Brittany the greatest of all others And being ouerpress'd with the multitudes of those who resorted to them they preached Gods word not only in Churches but in lanes and high wayes whereby Catholicks were confirmed in their faith and those who had been deprav'd were reduced to the Church They were receiv'd as if they had been indeed Apostles considering the authority which their holines gave them the eminency of their learning and the wonderfull miracles wrought by them Divine Truth therefore being declared by persons so qualified generally the whole Island submitted to their doctrin The authours of the contrary perverse persuasion lurked in dark holes being as the wicked Spirits also were vexed to see the people freed from their snares But at last after long study and meditation they presum'd to enter into dispute with these Apostolick men 2. The place made choice of as most proper for this disputation was not London as Hector Boethius imagins but Verolam then a famous Citty neer S. Albans where the Body of the glorious Martyr Saint Alban repos'd Now what pass'd in that solemne conflict is thus related by Constantius 3. The Pelagians came pompously attended by their flattering disciples in glittring and costly raiment and they rather chose to run the hazard of a conflict then by their silence to confesse they had an ill cause Infinite numbers of people were assembled there with their wives and children The disputants stood on each side very unlike in their condition For on one side was placed divine authority on the other human presumption Here was Orthodox Faith there perfidious Errour Here Christ was acknowledg'd the authour there Pelagius At the first entrance the Holy Bishops gave free scope of disputing to the Pelagians who vainly spent the time and tired the auditory with empty verball discourses But after them the Venerable Bishops poured forth the torrents of their eloquence accompanied with Evangelicall and Apostolicall thunder They mingled with their own discourses texts of divine Scripture and their assertions were attended with testimonies of Gods word Thus vanity was convinc'd and perfidiousnes confuted insomuch as the Pelagians by their inhability to reply confessing their own guilt the people standing by as iudges could scarce contain their hands frrom violence to them and with clamours acknowledged the Victory 4. Immediatly after this a certain person of authority being a Tribune of the army coming with his wife into the midst of the Assembly leading in his hand his young daughter about ten years old which was blind Her he presented to the â—oly Bishops desiring their help for her cure But they bid him first to offer her to the Adversaries Who being deterr'd by an ill conscience joyn'd their entreaties with her parents prayers to the Venerable Prelats Whereupon perceiving the expectation of the people and their adversaries conviction they address'd themselves to God by a short prayer And then S. Germanus full of the Holy Ghost invok'd the Blessed Trinity and taking from his neck a little boxe full of Holy Relicks in the sight of the whole multitude he applied it to the eyes of the young maid which immediatly loosing their former darknes were filld with a new light from heaven At this so apparent miracle the parents exult and the people tremble And after this day all mens minds were so clearly purged from their former impious heresy that with thirsting desires they receiv'd the doctrin of these Holy Bishops 5. The truth of this narration is acknowledg'd by severall Protestant Writers as Archbishop Parker S. Henry Spellman and others who highly exalt the learning Sanctity and Orthodox Faith of these two Apostolick Bishops but withall they purposely conceale the miracle and manner how it was performed fearing to commend that in S. Germanus which they resolve to reprehend in the Holy Monk S. Augustin calling his devotion to Gods Saints superstitions and his bringing into Brittany holy Relicks triviall fopperies affirming him to have been a Teacher rather of superstition then Faith But let us proceed in the Narration of Constantius 6. Perverse Heresy being thus repress'd saith he and the Authours of it confuted so that all mens minds were illustrated with the purity of Faith the holy Bishops repair'd to the Sepulcher of the glorious Martyr Saint Alban with an intention to give thanks to Almighty God by his intercession There S. German having with him Relicks of all the Apostles and diverse Martyrs after Prayer made he commanded the Sacred Sepulcher to be opened because he would there lay up these precious Gifts For he thought it convenient that the same Repository should contain the members of many Saints out of diverse regions whom Heaven had receiv'd and crownd for the equality of their merits Having then with great reverence depos'd joynd together so many Sacred Relicks he digg'd up from the place where the Blessed Martyr S. Alban had shed his blood a masse of dry earth which he
among them and that the fault adhered to a few busy persons which are diligently sought out and without delay condemned 5. As for Elaphius he humbly kneeling kiss'd the Bishops hands presenting to him his lame Son whose sad condition and necessity were sufficiently recommended to the Bishops charity by his youth and debility without his fathers request So miserable a spectacle mov'd compassion in all but especially in the holy Bishops mind which compassion they interpreted to be a sign of Gods clemency to cure him Presently therefore Saint Germanus compell'd the young man to sitt down and then handled his hamm that was contracted and with his right hand strok'd over all the members weakned with that infirmity Immediatly perfect health and strength attended that wholesom touch the withred members recovered their naturall iuice and humidity and the sinews their office and agility to move them Thus in the sight of all the young man was restored to his father as if he had been new made All the people are astonish'd at this miracle by which means the Catholick Faith is perfectly confirm'd in their minds The rest of the time was spent in preaching up and down which wanted not efficacy to convert and reform the hearers So that by an universall consent the Authours of the perverse Doctrine are brought before the Holy Bishops and then banish'd out of the Island This holy work was with such solidity perform'd then that to this day the Orthodox Faith remains in those places unstaind Thus all things being well compos'd the Blessed Bishops return'd with a voyage as prosperous as they came This is the summary narration of Constantius touching S. Germanus his second journey into Brittany Which Constantius liv'd about forty years after Saint Germanus his death and dedicated his Book to Patiens Bishop of Lyons 6. Notwithstanding our Ecclesiasticall Monuments record many more particular benefits which our Countrey receiv'd from the Holy Bishop Germanus during his abode this second time in Brittany which seems to have continued severall years though how many does not appeare by any Chronologists therefore we must be excus'd if we cannot assign the particular actions of this Saint to their determinate times 7. By many deeds of the holy Bishop here it may be concluded that he came with Commission from the See Apostolick Pope Sixtus then sitting in the Chair of S. Peter For Saint Germanus seeing many Churches deprived of Pastours by which means the people became wavering in their Faith call'd a Synod which was an act of Iurisdiction committed to him and by common advice selected learned and pious men whom he ordained Bishops placing them in severall Churches 8. Thus we read in the History of the Church of Landaff How after the foresaid Bishops had rooted out the Pelagian Heresy they consecrated Bishops in severall quarters of the land And over all the Brittains toward che right hand side that is the Southern parts of Brittany they promoted the Blessed man Dubricius to be Arch-Bishop who was an eminent Doctour and was chosen both by the King Mouricus and whole Diocese At Landaff they constituted an Archiepiscopall See with the said Kings consent where a Church was built and dedicated to the honour of the Prime Apostle Saint Peter These are the borders of it c. Now whereas Landaff is here call'd an Archiepiscopall See it is an Errour either of the Authour or Transcriber True it is that when that See was afterward transplanted to Caër-leon an Archiepiscopall See was established there 9. As touching the Holy Bishop Dubricius we shall treat more of him separatly after an account given of S. Germanus his actions And whereas it is said that by the consent of King Mouricus an Episcopall See was erected at Landaff notice is to be taken that this Mouricus was Son to Theodoric Prince of Glamorganshire Morganniae who as Bishop Godwin relates resign'd his Principality and embraced a Monasticall or Eremiticall life But afterward when the Saxons invaded the Island he was drawn out of his Cell to be leader of an Army and courageously rushing among the enemies receiv'd a mortall wound for which merit he was enroll'd in the number of Martyrs 10. S. Germanus his next care after ordaining Bishops was to visit the Schooles the sources of Learning For these two are the Pillars to sustain and perpetuate Faith Brian Twyne the Advocat of the Vniversity of Oxford affirms positively that Saint Germanus studied in that Vniversity But generally all Authours ancient and Modern agree that he establish'd good order there yea and probably to encourage both Teachers and Disciples himself for some time taught among them and gathered many Auditours Among whom one of the principall which we find in Records was S. Iltutus or Elcutus of whom here after as likewise of another whose memory is celebrated in Lesser Brittany nam'd S. Briocus 11 Concerning S. Germanus his establishing the Vniversity of Oxfor'd we have an illustrious testimony of our learned countrey-man Asserius who liv'd above eight hundred years since For treating of the Controversy between the Students of Oxford and Grimbaldus whom King Alfred had called out of France to govern that Vniversity he introduces the Students thus pleading for themselves in opposing the change that Grimbaldus would make in their Instituts They the Schollars likewise saith he proved by unquestionable testimonies of ancient Annals that the Orders and Instituts of that place had been establish'd by pious and learned men as Gildas Melkin Nemri Kentigern and others who all grew old in their studies there and administred all things happily in peace and concord They shewd moreover that Saint Germanus came to Oxford and abode there half a year approving wonderfully their said Orders and Instituts This was when he travell'd through Brittany preaching against the Heresies of the Pelagians This Testimony is of great force in case that passage be not an Addition of a later hand to Asserus as is much to be suspected XIII CHAP. 1.2 c S. Germanus his Faith was Roman the same with that of Saint Augustin the Monk This testified by Protestants 6.7 Churches built to his honour by the ancient Brittains 1. AFter how long abode in Brittany S. Germanus returned home is uncertain But the infinite obligations our Nation has to him are unquestionable Among which the greatest of all is his establishing the Catholick Faith here so firmly that it continued inviolate many ages Insomuch as even Protestant Writers attribute to him the Title of Apostle of Brittany 2. It will therefore be expedient that we conclude the Narration of his Gests with declaring what Doctrines in Religion S. Germanus himself profess'd for the same we may be sure he left behind him in Brittany This Enquiry seems necessary because it will give light for a resolution whether in the following age Saint Augustin the Monk sent by Saint Gregory the Great to convert the Saxons taught them a new Religion full of
Superstitions and quite changed from that which Saint Germanus profess'd as Protestants affirm who therefore magnify Saint Germanus for the purity of his Faith and as much derogate from S. Augustin 3. Touching therefore Saint Germanus his Religion particularly in the Points now most controverted and wherein Saint Augustin is charged to have been faulty we cannot more certainly nor more ingenuously determine it then by seeking information from a person of eminent learning in Antiquity a Protestant or however without question no Roman Catholick to witt M. Selden Who in a Treatise by him call'd Analecta Anglo-Britannica has inserted one Chapter exactly pertinent to our present purpose The Title of which Chapter is Touching the practises of Ecclesiasticall Discipline wherewith Germanus and Lâ—pus Bishops imbued the Brittains Which Enquiry he consequently satisfies in the following Chapter in the manner following 4. Germanus Bishop of Auxerre and Lupus Bishop of Troyes in Gaule came into Brittany to restore Christian Religion deprav'd by the Heresy of Pelagius and Errours of Pagans Their doctrines and documents taught by them as the fame is which also Giraldus Cambrensis testifies to have continued to his dayes were as followeth 1. Of every loaf of Bread set before them one corner they gave to the poore 3. They sate three together at dinner in memory of the Blessed Trinity 4. If any one mett in the way a Religious Monk or Clergy-man or any one in a Religious habit he would presently lay aside his weapons and with a low inclination of his head demand his Benediction 5. Generally all the people doe earnestly demand Episcopall Confirmation and Inunction with Holy Chrism by which the Holy Ghost is conferr'd 6. They some times bestow the Tithe of all their Substance cattle and Sheep namely either when they marry or undertake some long Pilgrimage or by the Churches Order submitt to some extraordinary Pennance for their sins This they call the great Tithe and two parts of it they bestow on the Church where they received Baptisme the third they give to the Bishop of the Diocese 7. Beyond all other externall labours of Mortification they are most devoted to Pilgrimages undertaken to Rome to visit the Monuments of the Apostles 8 Beyond any other Nation they expresse a devout reverence to Churches and Church-men likewise to Relicks of Saints to portable Bells Sacred Books and the Holy Crosse. And this devotion hath been rewarded with greater peace they any other Churches enjoyd 9. For entire security is observed in regard of Beasts feeding not only in Church yards but much beyond them through all bounds inclosed with ditches which Bishops design for observation of peace and indemnity And greater Churches to which antiquity always afforded greater reverence have power to grant and enjoyn the observation of such peace and security for cattle whilst at morn they goe and at Even return from their pastures This peace and security is observ'd so inviolably that if any one should incurr the mortall indignation of his Prince and afterward seeke refuge in a Church he may enjoy the fruit of this Peace both for his person and goods And indeed from such large immunities far beyond the ancient Canons which in such cases allow safety only to a mans life and body occasion of great abuses have been taken for by reason of such impunity many doe audaciously practise hostility and from such plâ—ces of Reâ—uge doe horribly infest the whole countrey about and even the Prince himself 5. There is scarce any one of these Christian practises but was taught by S. Augustin also and yet Protestant Writers condemne S Augustin for them and absolve S. Germanus yea magnify him and glory in an opinion that they are conformable to his Doctrin and Discipline They allow to Saint Germanus the glorious Title of Apostle of the Brittains who taught them no new Doctrins of Christianity but only confirmed them in what they had beleived before And the same Title they with contempt refuse to S. Augustin who withdrew the barbarous Pagan Saxons from their Idolatry and Infidelity and instilled first into their minds the true knowledge and worship of God Faith in the Redeemer of the world and Veneration to the Holy Crosse the Sign of our Redemtion Such partiality the Spirit of Schism does naturally produce 6. Our Ancestours in testimony of their gratitude to the Veneraâ—le Bishop S. Germanus and the high esteem of his Sanctity approved by many Miracles not long after his death built Chappell 's and Churches to his honour Particularly concerning one of these Camden thus writes In Cornwall neer the River Liver there is a village named from Saint German to which during the Danish tumults the Episcopall see of that Province was transferr'd out of feare it being a place more remote and secure There a Church had been erected and consecrated to the honour of S. Germanus Bishop of Auxerre who extirpated the Pelagian Heresy that began to rise anew among the Brittains In Yorkshire likewise a famous Monastery was consecrated to him as the same Authour thus testifies The River Ouse does water Selby a town well peopled there King William the First founded a Church in memory of S. Germanus who happily wounded to death the many-headed Hydra of Pelagianism which was oft quelld and oft revived again The Abbot of this Monastery and of S. Marâ—es at York were the only two Northern Abbots which had Seats in Parliament 7. Among the Silures in Northwales the Memory of S. Germanus is much celebrated for from him a part of Radnorshire is called Guarthenion For as our ancient Historian Nennius relates Vortimer the Son of Vortigern in satisfaction for injuries done by his Father to Saint Germanus dedicated that part of the countrey to him where he had been wrongd In memory of which it took the name of Guartheny which in the Brittish language signifies a calumny justly retorted Besides these many other Monuments testifying the like veneration to the same Apostolick Bishop might be produced but these are sufficient And this last Example proves this Devotion of the Brittains to him to have begun presently after his death XIII CHAP. 1.2 c. Vortigern chosen King of all Brittany His Character c. 1. HItherto since the time that the Romans had relinquish'd all care and protection of Brittany the severall Provinces of the Island had been governed by petty Princes independent on one another But in the year four hundred thirty and eight by reason of the frequent inroads of their cruell Enemies the Picts and Scotts by a common agreement of the severall Provinces a Generall Captain of the whole Nation was chosen after the example of their Ancestors in the days of Iulius Cesar and the Kingdom established in his line 2. Which choice unhappily fell on Vortigern a man born for the destruction of his countrey for he it is that by his slouthfull vices first weakned it and afterward calling in to
into dust The Abbot then and Convent with great ioy and exceeding honour transferrd their Bodies from thence and placed them in a double Monument of stone nobly engraven on the out side in the great Church to wit the Kings body by it self at the head of the Tomb and the Queens on the East side 11. As touching the two Pyramids between which King Arthurs Monument was first placed and the ancient scarcely legible inscriptions on them which Malmsburiensis has copied out we gave our opinion of them when we treated of the first foundation of the Monastery of Glastonbury supposing that they were the names of certain Holy persons there anciently buried among which King Arthur prudently desired to be placed for the reasons afore sayd Yet since among them there are found some names which savour of a Saxon Originall it may therefore seem that some of those persons were buried and their names inscribed in after times But withall since the Southern parts of Brittany had of ancient times been possessed by nations of a German originall as the Belga Arrebates c. why might not many of their names continue after their language was changed XXVI CHAP. 1.2 Folly of those who deny that ever there had been such a King as Arthur 3. The Crosse a proof of his being a Christian 1. THE foresaid testimonies and irrefragable Monuments doe evidently declare the unreasonablenes of some late Writers assertion that King Arthur was neither a King nor a Christian yea that there never was any such man but that his actions and euen his being were merely the creatures and fictions of idle dreaming Bards 2. Among such censorious Writers Genebrard thus positively presumes to write Geffrey of Monmouth and Bale doe most vainly and falsely faign that their Great Arthur who never had a being as may be understood from Saint Beda did in the time of Clodoveus King of France destroy the Saxons and performed more wonderfull Exploits through the whole world almost then Alexander the Great That he was a Christian c. Indeed that many foolish stories passe concerning him it cannot be denyed But that it may be collected from S. Beda that there was never any such man is a mistake All that he says is That Ambrosius Aurelian a modest man was the only person of the Roman stock who overlived the miseries of the Brittains at the time when the Saxons first raised such Tragedies in the Island He does not deny that he had Sons and grand-children On the contrary Gildas expressly affirms that the Off-spring of Ambrosius in the times when he wrote did degenerate from the vertue of their Ancestors 3. It cannot therefore be denyed that such a Prince governed the Brittains as King Arthur that his raign continued the space of about three and thirty years that in the seaventieth year of his age he died and was buried after the Christian manner was sufficiently testified by the Crosse over his Tomb. Which Crosse was from the beginning esteemed through the whole Church an assured badge of Christianity but in the beginning of the late Change called a Reformation of Christianity the Crosse which testified that King Arthur was a Christian was by a person of quality a Protestant thrown down to testify that another sort of Christianity began then to arise The first degree of Apostasy declar'd by the Emperour Iulian was the casting away the sign of the Crosse which saith S. Cyrill is the prime and immoveable foundation of the Faith profess'd by a Christian and which according to the testimony of S. Athanasius hath in every age triumphed over all Superstition and Idolatry Wereas of late the Crosse it self is accounted at the best to be superstition and our Veneration of it Idolatry XXVII CHAP. 1.2 c. Of S. Iltutus 4. His Vow of Chastity blaspemed by the Centuriators c. 1. BEfore we apply our selves to the narration of the Gests or indeed crimes of the degenerate Successours of King Arthur it will be expedient to celebrate the vertues and Sanctity of two Holy Brittish Saints famous in that age S. Iltutus and S. Sampson the former heretofore mention'd dyed during that Heroicall Kings raign but in what year is uncertain the other flourish'd then though his life was continued severall years after 2. S. Iltutus in the Gallican Martyrologe call'd S. Hildutus by others S. Elcutus was the Son of a Noble Soldier nam'd Rican His mother was call'd Rieneguilida daughter to the Prince of Lesser Brittany In his childhood he was by his parents care instructed in learning but being arrived to more years he applied himself to Martiall affaires And hearing the report of the magnificence of his kinsman King Arthur he resolved to visit him by whom he was with great honour receiv'd Afterward he went to the Prince of the Province now call'd Glamorgan by whom he became so highly esteem'd that he was advanced to the highest condition in that State and next under him governed the Court. 3. After this he was counsell'd and perswaded by S. Cadocus sirnamed Sophias to forsake his secular habit and profession and to consecrate the remainder of his life to the service of God that so he might more assuredly attain to eternall happines and rewards Iltutus thereupon yeilding his assent and submission to the words of the Holy man relinquish'd the world and retiring himself to a commodious mansion liv'd there some time a solitary devout life He is sayd by Pits to have been a Disciple of S. German of Auxerre Afterward he had recourse to S. Dubricius then Bishop of Landaff who gave him the Tonsure and Crown badges of a Religious Profession and so dismiss'd him to his place 4. Thus saith Pits with the consent of his wife he vowd perpetuall Chastity which was also by his wife observed This his signall act of contempt of sensual pleasures is so displeasing to the Centuriators of Magdeburg that although in the beginning of their Narration touching his actions they had given this Character of him That he was above all that liv'd in his Nation most eminently skilld in the Scriptures of the Old and New Testament and divine Philosophy morever that he was adorned by Almighty God with the Spirit of Prophecy and knowledge of future things Notwithstanding in the pursuit being to mention this Vow of Chastity they not only contradict the former Character but invent a most blasphemous lye adding these words Illutus was notoriously filld with the Spirit of Anti-Christ insomuch as out of contempt of mariage and in opposition to the Apostles Doctrin he repudiated his most chast wife and moreover pluck'd out her eyes Which most impudent lye reported likewise by Bale an Apostate and transgressour too of his Vow of Chastity has not the least ground in our ancient Records touching his Gests 5. The Memory of his learning and sanctity is to this day preserv'd in Glamorganshire where there is
Christianity formerly profess'd by them but in his absence were returnd to their Idolatry and in imitation of their Saxon neighbours had admitted the worship also of their idols and false Gods 8. Whilst S. Kentigern liv'd among the Picts S. Columba calld by the English Columkill hearing at his Monastery in the Island of Hy the fame of this holy Bishop came with a great troop of his Disciples to visit him and was mett by him with a like multitude which they divided on both sides into three companies the first of young men the second such as were of perfect age and the third venerable old men all which in the way towards one another sung spirituall songs And when S. Columba came in sight of the Bishop turning himself to his Disciples he said I see a pillar of fire as it were a golden crown in the third quire descending upon the Bishop and casting a celestial splendour about him Then the two Holy men approaching to one another with great fervour of affection gave and receiv'd mutuall kisses and embraces 9. Hector Boetius seems to signify that Brid King of the Picts was present at this meeting And that afterward S. Columba going to a Monastery ioyning to the Castle of Caledonia built by Convallus there instructed in the Faith the Caledonians the Horesti and other neighbouring Nations Likewise that in the same place was afterward erected a Church dedicated to S. Columba and plentifully enrich'd by the following Kings of the Scotts Which Church being an Episcopall see was vulgarly calld Dunkeld But that Authour seems in this relation to mixe and confound the actions of two different Saints both calld Columba for certain it is that Columba who was first Bishop at Dunkeld flourish'd almost a hundred years after this time for to him Saint Cuthbert being then a child was recommended Which mistake is very pardonable because as B. Vsher observes there were in Ireland almost twenty severall men famous for vertue and piety all which had the same Name Columba IV. CHAP. 1.2 c. S. Kentigerns iourney to Rome And the Great Controversy concerning the Tria Capitula 1. IN the year of Grace five hundred ninety three S. Kentigern out of Brittany and a Bishop call Alban out of Ireland went to Rome to visit Pope Gregory the Great saith B. Vsher from ancient Records What speciall busines might move them to undertake that iourney besides their devotion to the Monuments of the Apostles there does not appear in our Historians Yet it may probably be guess'd at from a consideration of the state of the Church in those times 2. A great Controversy was then agitated the occasion wherof was this The famous Council of Chalcedon having condemn'd Eutyches and his doctrine which confounded the two natures in Christ was reiected by a faction of the Eutychians calld Acephali upon this pretence because it seemd to them to favour the contrary Heresy formerly condemn'd of the Nestorians who acknowledg'd not only two natures but two Persons in our Lord. The grounds on which the Acephali charged the Council of Chalcedon with this imputation was first because it seemd to approve an Epistle of Ibas Bishop of Edessa and also the Writings of Theodorus Bishop of Mopsuestia full of blasphemous passages savouring of Nestorianism and thirdly had received into Communion Theodoret Bishop of Cyrrhus who had written sharply against the twelve Capita of S. Cyrill Hereupon the Emperour Iustinian being desirous to represse the Acephali who had rais'd great commotions in Aegypt and the East by the advice of Theodorus Bishop of Cesaeréa in Cappadocia a secret favourer of the Acephali publish'd a large Edict calld Tria Capitulà in which he proscribed the sayd Ibas Theodorus and Theodoret procuring likewise a condemnation of them and their writings as Hereticall from the Bishops of the East Notwithstanding Menas Bishop of Constantinople in his subscription to the Emperours Decree added this condition If these things were approved by the Bishop of Rome 3. Iustinian therefore perceiving that without the sentence of the Pope his attempts would be ineffectual calld Vigilius then Bishop of Rome from the thence to Constantinople Who at his departure was seriously admonished by the Churches of Rome Africk Sardinia Greece and Illyricum that he should by no means consent to any novelty nor suffer any preiudice to be cast on the Council of Chalcedon In complyance with whom by Letters written in his iourney to Menas Patriark of Constantinople he freely reprehended their condemnation of the Three Bishops desiring Iustinian to recall his Decree And when he was come to Constantinople he suspended from his Communion the Bishops who had subscrib'd to the said condemnation for he iudged that not any of the Gests of the Generall Councill of Chalcedon ought to be retracted or calld into dispute 4. Notwithstanding five months afterward at the request of the Empresse Theodora he restor'd them to his Communion and moreover though he would not subscribe to the Emperours Decree yet by his consent the whole Cause was discuss'd in a Synod of seaventy Bishops at Constantinople and when the suffrages of the Bishops were brought to him he wrote a Decree which he sent to Menas in which he also expressly confirm'd the Tria Capitula 5. But this condescendence of Vigilius to avoyd a rent of the Eastern Churches was ill taken in the West insomuch as the Bishops of Africa Illyricum and Dalmatia withdrew themselves from his Communion and Facundus who defended their cause calld him a Prevaricator Whereupon Vigilius endeavoured to persuade the Emperour in the presence of Menas and the other Eastern Bishops that whatsoever had pass'd on either side should be rescinded and that a Synod should be assembled to which particularly the Affrican and Illyrian Bishops who had been scandalised should be calld But they being unwilling to obey Vigilius was dealt withall that in case the Western Bishops would not comply he ioyning with the Greeks should condemn the three Bishops Which he utterly refusing the Emperours Decree was notwithstanding publish'd And when Vigilius together with Dacius Bishop of Milan threatned the Grecian Bishops with Excommunication in case they consented to the Decree the Emperour was so incensed that Vigilius was forced to fly for refuge into S. Peters Church from which Sanctuary when the Emperours Officer endeavoured to draw him he was repelld by a tumult of the people But many iniuries being still offred to Vigilius he fled by night to Chalcedon into the Church of Saint Euphemia 6. This constancy of Pope Vigilius procur'd this effect that laying aside the Imperiall Edicts the discussion of the whole cause should be reserved to a Synod which the Pope desir'd to have celebrated in Italy But the Grecians refusing it was agreed that an equall number of Western Bishops should be summoned to Constantinople Which agreement notwithstanding the Emperour summond all the rest of the Thus a Councill of Eastern Bishops only
and will for a good space furnish us with most plentifull matter proper to our History Yet considering that ere long the West-Saxon Kingdom will both grow in power and be very fruitfull in affording rïchly materialls relating to Religion but especially considering that in time the same Kingdom will swallow all the rest and reduce the whole Kingdome into a Monarchy we will therefore hereafter prefixe successively the Names of the West-Saxons Kings beginning with Celric in whose dayes the Holy Christian Missionners arrived in Brittany bringing with them the happy tidings of the Gospell ioyfully hearkened to in Kent but either not made known or unwelcome to the said Celric as likewise to his Successour Ceolulf and their Subjects the West-Saxons THE CHVRCH-HISTORY OF BRITTANY UNDER THE ENGLISH-SAXON HEPTARCHY III. PART THE THIRTEENTH BOOK I. CHAPTER 1.2 S. Gregory himself undertook the Mission into England but was recalled 3. c. The Conversion of England falsely and maliciously ascribed to the Brittains and French 10. Queen Aldiberga a promoter of it 11. Other Queens in this age did the like 1 THOSE bowels of Compassion which eight years agoe the sight of a few well featur'd English slaves had moved in S. Gregory then only a private person and those charitable designs which on that occasion God had inspired into his heart to procure the eternall felicity of our Nation seemd all this while to have been little better then ineffectuall wishes arguments of a good Nature or a mercifull Christian disposition onely for which he might expect and obtain a reward and blessing to himself but with little advantage to us 2. Yet if a Tradition verified by Authours of no mean esteem may be beleived even then also S. Gregory proceeded further then to wishes for he is sayd not only to have solicited Pope Pelagius to employ able Ministers for reducing into Christs fold a Nation both in name and beauty resembling Angels but when the difficulty of the journey the uncertain event of it the savagenes of the Nations manners and roughnes of their language had terrifyed all men from the attempt he himself petitiond for and obtain'd so dangerous art employment and had proceeded three days in the iourney towards Brittany when the Pope was forced to recall him by reason the Citty of Rome loudly murmured to be deprived of so excellent and so necessary a person who was only fit to succeed in the Chair of S. Peter and to watch over the whole Church 3. S. Gregories holy intentions therefore seemd to sleep till himself was invested with power to promote so heroically Christian an affaire and sixe years were spent in his Pontificat before he could find persons capable of the courage to undertake it It may be wondred that among the Brittish Clergy their temporall losses should work so deeply on their minds that they should envy heaven to their Conquerours and that not any should be found among them willing to preach Christ among a blind people to whom he was unknown 4. But such uncharitablenes and unchristian aversenes from the spirituall good of their enemies is observ'd avd condemn'd in the Brittains by our Ancient Writers Gildas and S. Beda as is fully testified by this expression of the latter of these two pious Historians Among other unexpressibly heynous crimes of his countreymen which the Brittish Historian Gildas describes and deplores in his mournfull stile he adds this also That they would never be brought to preach the Word of Christian Faith to the Nations of the Saxons and Angli inhabiting Brittany with them 5. Indeed if the Brittains had undertaken a commission of such a Nature small successe could have been expected For as hath been sayd heretofore the whole Nation both Ecclesiasticks and Laicks were so coverd withall sorts of vices that such Teachers would have disgraced that Holy Truth which they profess'd in words but renounced by their actions Therefore the Divine piety saith same Saint Beda did not desert his people whom he foresaw but destin'd far more worthy Preachers to the Saxon Nation by whom they should be effectually induced to beleive 6. Notwithstanding in despight of such evident Testimonies a Modern Protestant Historian of the highest rank without any ground from Antiquity or any Motive but a hatred to the Apostolick See of Saint Peter will needs entitle the Brittish Preachers to the Conversion of severall of our Saxon Princes before Saint Augustins arrivall from Rome He had rather acknowledge for the founders and Apostles of the Christian Churches in this kingdome men by their own Writers describ'd to be enormously cruel haters of Truth and lovers of lyes men wholly polluted with luxury drunkennes animosities strifes contentions envy and all other vices in a word such men as provoked God to destroy their own Nation and therefore very improper instruments of the salvation of strangers then professe any obligation to Saint Gregory for his vertues and piety onely sirnam'd Great by the whole Church a man eminent for his learning exemplary for his piety illustrious for his Miracles and by constant Tradition acknowledged the Apostle of England 7. Another Protestant Controvertist on the same motive of envy will shamelesly ascribe to the French Clergy the greatest share in the Conversion of the Saxons Whereas how slow they were in teaching the true Faith to their neighbours even when some of them desirous of information implor'd their help we find testified bz Saint Gregories complaint in letters to the French Kings Theodoric and Theodebert themselves and their Queen Brunichildis Where he acquaints them that he was credibly inform'd that the English Nation through Gods mercy were in a willing disposition to receive the Christian Faith but that the French Clergy and Bishops their neighbours were negligent and voyd of all Pastorall solicitude towards them And therefore least the soules of that Nation should perish in eternall damnation he had undertaken the care to send the bearer of those Letters Augustin c. 8. But let it be suppos'd that the Apostles of the Saxons had been Brittish or French Preachers certain it is they would have been far enough from teaching them such doctrines as these men have publish'd in their Writings They would neither by their words nor example have taught the Clergy the conveniency of wives or independency on the Governours of Gods Church Nor the Layty to deny due veneration to Gods Saints to tread under feet their sacred ashes to demolish Monasteries to detest vows of Chastity to renounce Roman Rites to abominate the Holy Sacrifice and Altars to abiure all care and charity to the dead c. So that whosoever were the Planters of the Christian Faith among the Saxons such Preachers as Parker and Sutcliff are not their Successours but supplanters of the same Faith 9. Now whereas Saint Gregory signifies that the Nation of the Angli were willing to embrace the Christian Faith we cannot ascribe this good disposition in
their voyage towards Brittany III. CHAP. 1.2 The Missioners being arrived in France are discouraged and desirous to return 3.4 c. S. Gregory encourages them and recommends them to severall Bishops and Princes 9 Ingratitude of some Protestants to Saint Gregory 1. SAint Augustin therefore the Provost or Priour of S. Gregories Monastery in Rome in the company of Laurence a Preist Iohn and other Monks by S. Gregories command and benediction set forward on their voyage towards Brittany From Italy by Sea they aborded at Marseilles and from thence went forward to Aix Aquas Sextias 2. Aut being arrived there their hearts began to faile them For they were told how tedious a iourney yet remains what tempestuous seas must be pass'd it is another world whither they are sent a rude and savage nation whose barbarous language they could not understand c. Affrighted with such ill newes and imagining dangers yet greater then they had been told they repent their forwardnes and enter into consultation what they should doe and in conclusion by common advice they determine their best resolution would be to return Notwithstanding to the end this resolution might be lesse displeasing to Saint Gregory they first sent Saint Augustin before them to acquaint the Holy Pope with the insuperable difficulties of such a voyage and to obtain permission to proceed no further 3. But S. Gregories charity and zeale for conversion of soules was too vigorous to be disheartned with such vain terrours If worldly ambition had encouraged the Romans to penetrate that remote Island Christian Charity ought much more to prevayle If they had a good will to serve God he would not fayle to furnish them with strength and the reward which with a little labour they should obtain would infinitely overweigh all corporall incommodities sustain'd for the purchasing of it With such considerations the Holy Bishop condemns their pusillanimity instills new courage into the mind of S. Augustin whom he sent back with the authority of Abbot over the rest by whom likewise he sent severall letters One was to these Missioners his affrighted companions in which he earnestly exhorted them courageously to perfect that good Work which through Gods help they had begun and not to be affrighted with the speeches of malevolent men and so deprive themselves of that inestimable reward which remaind to their perseverance He requir'd them likewise to be humbly obedient in all things to their Abbot S. Augustin and concluded with a benediction and prayer for a good successe of their labours of the reward wherof he hoped to be a sharer since his desire was to labour as much as any of them 4. The Second Letter of which there were four severall Copies was directed to Palladius a Bishop the place is not named to Pelagius B. of Tours to Serenus Bishop of Marseilles and Etherius Bishop of Lyons to all whom he recommended S. Augustin and his associats who had order to acquaint them with the design of their voyage And moreover he desir'd their assistance to Candidus a Preist his Procuratour for managing certain lands in France belonging to the Patrimony of the Roman See 5. A third letter to the same effect was address'd to Virgilius Bishop of Arles whom after an earnest recommendation of S. Augustin and the other Missioners he enioyns to take care that such rents of the Churches patrimony as his predecessour had for severall years receiv'd and kept should be faithfully consign'd to his Procurator Candidus adding that it would be an execrable thing if Bishops should deprive the poor of that subsistence which even Pagan Kings would not presume to touch 6. A fourth letter was directed to Protasius Bishop of Aix in which after thanks for his charity and kindnes formerly extended to these Missioners he again recommended them to him And touching the busines of his Precurator Candidus he desir'd him that in case Virgilius should be unwilling to restore the pensions received he would admonish him to doe his duty and also if there were need he would not deny his testimony concerning the right which he knew the Roman Church had to the said Patrimony 7. And whereas one Arigius a Patrician had express'd much favour and charity to S. Augustin the Holy Pope in a fifth letter acknowledges his resentment giving him great commendations and desiring the continuance of the same goodnes to his Missioners as likewise his assistance in the foresaid busines to his Procurator And moreover to the same effect he wrote a Sixth letter to Desiderius Bishop of Vienna and Syagrius Bishop of Autun 8. Neither did Saint Gregory content himself to procure for the comfort of these devout Travellours the kindnes and assistance of all such Bishops through whose Dioceses they were to passe but moreover by a seaventh Letter address'd to Theodoric and Theodebert Kings of France and an eighth to the Qeen Brunichilda he acquainted them more expressly with the true motive of their iourney how through the negligence and want of zeale in the French Bishops to communicate the Word of life to the Saxons who even desird it he was forced to send those pious and learned men from Rome into Brittany to preach Christ unto them Hereupon he desired their assistance to them and particularly that certain French Preists acquainted with the tongue and manners of the Saxons their neighbours might be adioynd to their company to be their interpreters and cooperatours in their preaching And in conclusion he recommended to them also his Procuratour Candidus as before 9. Thus we see Saint Gregory was not sparing of his pains neither did he neglect any means or opportunity to advance the happines of our Nation such was his tendernes and bowells of compassion to a poor barbarous people living at so great a distance from him For which charity doubtles he deserves a gratefull memory at least in the minds of all posterity And yet we find him accused as an Apostle to the English not of the Christian Faith but superstitious Ceremonies as a preacher of doctrines not Catholik but onely Topicall and Vrbicall peculiar to the Roman Church Whereas in his Epistle to the French Kings he professes that their Kingdom for the rectitude and integrity of the Christian Faith was conspicuous through the world Which he would never have said if the Roman Faith had been in any thing differing from theirs and much lesse would he have desired the assistance of French Preists in the Mission unlesse they had agree'd both in Faith and Discipline with the Roman Missioners But Almighty God iudged much better of S. Gregories endeavours otherwise he would not have confirm'd the Doctrins taught by those holy Monks sent by him with so many and great miracles as shall presently be shewd A sad consideration whereof ought to have prevented these cruell censures of S. Gregories Charity which till a thousand years were passed no mans tongue or pen durst
out in those times that in the Kings Court Easter was twice observed the same year For whilst the King solemnised the Feast of our Lords Resurrection having ended his Fast at the same time the Queen with her attendants persisting still in their Fast celebrated Palm Sunday 7. This dissonance in the Observation of Easter was patiently tolerated by all whilst Bishop Aâ—dan lived because it was well known that though those who sent him would not permitt him to celebrate the Feast of Easter otherwise then they were accustomed yet he was zealous to perform all Christian duties of Faith Piety and Charity according to the custom practised by all Gods Saints And therefore he was deservedly beloved by all even those who differently celebrated Easter and not only by such as were of mean condition but by Bishops themselves though following the Roman observance as Honorius Arch-bishop of Canterbury and Felix Bishop of the East Angles had a venerable esteem of him 8. But when his Successour Finanus was dead and Colman in the year of Grace six hundred sixty one was sent by the Scotts to succeed him in the Bishoprick of Lindesfarn the Controversy about the Observance of Easter as also other points of Ecclesiasticall Discipline began to be agitated with greater heat insomuch as some did not without reason fear considering the pretended importance of the Question least an errour in it might preiudice their salvation and that though they calld themselves Christians they had or might run in vain 9. This Controversy was so publickly agitated by the Ecclesiasticks that it came to the knowledge of King Oswi and his Son Alcfrid both which interessed themselves in it King Oswi having been taught and baptised by the Scotts and perfectly understanding their language beleived the Truth to lye on their side But Alcfrid whose Teacher in matters of Religion Saint Wilfrid a most learned man was followd his iudgment who had made a voyage to Rome on purpose to learn true Ecclesiasticall doctrine and had spent much time in France with the Holy Bishop of Lyons Dalphinus from whom also he had received the Crown of Ecclesiasticall Tonsure These things considered King Alcfrid had reason to beleive that the teaching of S. Wilfrid deserved to be preferred before Scottish Traditions And for the esteem he had of his piety and learning he had bestowd on him a Monastery of forty families in a place called Inrhipun or Rippon which before had been in the possession of the Scotts but because they chose rather to quitt the place then change their countreys custom the King conferred it on him who both for his leâ—rning and piety well deserved it XVII CHAP. i. 2 c. A Synod or Solemne Conference touching the Paschal Solemnity between S. Wilfrid and Colman a Scottish Bishop 1. AFter this Narration S. Beda continues to relate how for the setling of peace in mens minds who were much divided it was necessary to assemble a Synod for so he calls it though indeed it was more properly a solemne Conference saith Baronius in asmuch as all the Bishops of that Province were not convoked to it but only such as then hapned to be present debated the matter before the King 2. As touching the time when this Assembly was convoked S. Beda setts it down precisely saying This Question was agitated in the year of our Lords Incarnation six hundred sixty four which was the two and twentieth of the Raign of King Oswi and the thirtieth from the time that the Scotts administred the Bishoprick of Lindesfarn in a Province of the English For Aidan held that Bishoprick seventeen years Finâ—n ten and Colman was now in his third year 3. The same Authour likewise elsewhere relates the names of the persons who were present in the said Assembly About the same time saith he Agilbert Bishop of the West Saxons a freind of King Alcfrid and of Abbot Wilfrid was come into the Province of the Northumbers and stayd some time with them Moreover upon the entreaty of King Alcfrid he ordained Wilfrid a Preist in the foresaid Monastery He had likewise attending on him a Preist named Agathon When therefore the Question about Easter the Ecclesiasticall Tâ—nsure and other Rites was moved it was orderd that a Synod should be assembled in the Monastery called Strenes-halch or Beacons-bay whereof Hilda a devout woman was Abbesse and that there the controversy should be determined 4. Both the Kings Oswi the Father and Alcfrid his son came thither and these Bishops Colman with his Clarks from Scotland and Agilbert with the Preists Agathon and Wilfrid with whom also ioyned Iacob and Romanus As for Hilda the Abbesse with her dependants and the Venerable Bishop Ceadda who as we have formerly declared was ordained by the Scotts they declared for the Scottish opinion This last Bishop was a most vigilant Interpreter for both parties 5. When all these were mett King Oswi first of all by way of Preface advising them that since they all professed to serve the same God and to expect the same heavenly kingdom they therefore ought all to hold the same Rule of living and uniformly celebrate the Divine Sacraments And for this reason the principall Enquiry ought to be Which side held the truer Tradition for that certainly was to be followd by all Having said this be in the first place commended his own Bishop Colman to declare What Rite that was which he in practise followd and whence he took its Originall 6. Hereto Colman thus answered The manner of celebrating the Paschal Solemnity which I in practise conform to I received from my Superiours who sent mee hither and ordained mee Bishop And it is the same which all our Ancestours men known to have been beloved and highly favoured by God have always practised This Rite let every one take heed how they contemn or reprove for it is the very same which as we read in Ecclesiasticall Story the Blessed Evangelist S. Iohn as likewise all the Churches governed by him have from the beginning celebrated 7. After that Bishop Colman had spoken these and other words to the same effect the King next commanded Bishop Agilbert to declare publickly likewise the manner of his Observance whence it sprung and upon what authority be conform'd thereto Agilbert answer'd I beseech your Maiesty that in my stead my Disciple Wilfrid the Preist may speak for wee are both of the same iudgment and agree with the rest here sitting who follow the generall Ecclesiasticall Tradition Besides he can much better and more perspicuously declare our sense in the English tongue then I can by an Interpreter 8. Wilfrid therefore the King so commanding thus began The manner of celebrating Easter practised by us we our selves saw generally practis'd at Rome where the Blessed Apostles Peter and Paul lived taught suffred and were buried The very same observance we saw in the rest of Italy and in France likewise through both which countreys we travell'd partly
by the incitement of Odobert he had submitted himself to receive Holy Orders By which exercises of Piety the shining beames of his Sanctity were spread abroad to the admiration of all 5. The Enemy of mans Salvation could no longer support the brightnes of Divine Graces shining in this Saint to obscure which he inflamed with lust the mind of a certain Noble Woman dwelling near who impudently attempted to expugne the Chastity of the Seruant of God But Saint Clare resolutly resisted the shameles Lady notwithstanding which resistance when her sollicitations still more encreased he was forced for his own quietnes and liberty â—o forsake the Monastery 6. The lascivious Woman desperatly enraged with his departure sent two Murderers in search of him who at last found him in a poor cottage where he had fixed his habitation with one onely companion named Cyrinus There they first sett upon him with many opprobrious speeches and at last drawing out their swords they most cruelly cutt off his head whilst he devoutly kneeling offred his Sacrifice of Chastity to our Lord the lover of pure minds and Patron of innocence 7. This glorious Champion of Chastity being thus Victorious by patience presently after arose and with his hands taking up his head by the assistance of Angells caried it to a fountain not far distant into which he cast it and then caried the same back to the Oratory of his Cell and going on a little further towards a Village seated near the River Epta which since took a new name from this glorious Martyr he there consummated his course and transmitted his blessed Soule to Heaven 8. Much to the same effect is the Narration of this holy Saints Martyrdom extant in Capgrave Where concerning his Companion Cyrinus we read That he being first dangerously wounded was by the prayers of Saint Clarus wonderfully restored to health And hence it follows in the fore said Martyrologe in this manner 9. Saint Cyrinus miraculously recovered took care of the Holy Martyrs buriall Who also afterward in a conflict for piety consecrated his own name likewise to Martyrdom whose memory is there celebrated on the thirteenth of Iune Moreover the Sacred Head of Saint Clarus is with due Veneration conserved in a Village in the territory of Paris called by his name whither it was afterward translated And at Paris it self in the ancient Monastery consecrated to Saint Victor the Martyr his commemoration is anniversarily repeated For thither the most Chast Martyr like the Patriark Saint Ioseph is sayd to have fled from the face of the foresaid unchast Lady And a fitt place it was for his retirement being in those dayes divided from the noyse and tumult of that Citty 10. The distinct place where this Holy Martyr suffred is there said to be in the Territory about Roâ—â—en in Normandy in tractu Vulcassino neer the River Seyne where in the Primitive times another S. Clarus a Preist and Martyr is recorded to have suffred Who immediatly after the Apostles times being sent from Rome to preach the Gospell illustrated a good part of Celtick Gaule first with his Doctrine and after with his Blood The day of his Passion is said to have been the fourth of November as that of our present Martyr the fifteenth before the Calends of August IV. CHAP. 1.2 c. The Martyrdom of two Kentish Princes Ethelred and Ethelbert 6 7. their murder miraculously discovered 8.9 c. Satisfaction made for it by King Egbert 1. A Little before the arrival of a New Arch-bishop of Canterbury from Rome two young innocent Princes Ethelred and Ethelbert in the Kingdom of Kent were crownd with Martyrdom For that Name was given to the violent death by which they were taken out of this world without any demerits of their own inasmuch as God was pleased miraculously to testify their innocence 2. We have before declared that Eadbald King of Kent had by his Queen Emma two sons Ermenred the elder and his Brother Ercombert Ermenred dying before his Father and leaving behind him two infants Ethelred and Ethelbert of whose Martyrdom we now treat not they but their Vncle Ercombert succeeded in the Throne Notwithstanding these two young Princes were bred as became their birth and were yet more enriched with Divine Graces then secular ornaments For saith Mathew of Westminster after their Regeneration by Baptism they remaining in their innocence and voluntary neglect of worldly advantages fortified their other vertues by the safe-guard of Humility 3. King Ercombert at his death recommended them to the care of his Son and Successour King Egbert who being a Prince of great benignity treated them with all Kindnesse and affection not having any jealousy or preiudice against them though their Title to the Kingdom in reason and iustice ought to have taken place of his who was their Vncle since they were children to the Elder Brother 4. But his kindnes to them did not last long For by the ordinary fate of Courts certain Sycophants suggested to him that by cherishing them he fomented his own danger Among these the principall Counseller of mischeif was one called Thunrâ— chieâ— Minister of state in that Kingdom who in a seeming care of King Egberts safety advised him to take out of the way these two Princes now of an age fitt for government whose vertues and excellent endowments had fixed them in the affections of the people so that it was iustly to be feared that either they would challenge their right or the people voluntarily give them it 5. These Suggestions at first were unwillingly heard by King Egbert who forbad him to continue them But Thunre called by others Thimur pretending duty and a zealous care of the Kings Safety again renewed them more earnestly and eloquently then before till in the end the King made no reply but by silence seemed to consent to his proposall Hereupon Thunre promising to himself at least impunity inhumanly murdred these two innocent Princes It was easy for him to execute this crime by reason of his familiarity and privacy with them for in his outward profession and behaviour he always expressed a great tendernes and affection to them in so much as they not suspecting any treachery at all from him afforded him all advantages against themselves so that with drawing them into a solitary place amidst his caresses and embracings of them he stabbed them with his ponyard 6. Having thus murdred them as the report is he buried their bodies in a deep trench which he digged under the Seat where the King was wont to sitt supposing that none would seek for them there But the Eye of Divine Providence from whom the secrets even of hearts are not concealed quickly discovered them and by many Miracles testified their innocence For the next time that the King was sitting there a flame issuing out of the Seat scorched and extrely terrified him Whereupon his servants digging the ground under it where they
Apostles and by the ten books of S. Clement 7. But as for us we are able according to the authority of Holy Scriptures to give a true and sufficient testimony of our Tonsure and doe affirm that S. Peter ordained this Rite of Tonsure for severall causes First that thereby he might on his head bear a representation of our Lord who ascending the Crosse for our Redemption was Crownd by the execrable Iews in a cruell manner with sharp peircing thorns Next that the Preists of the Old and New Testament might be distinguished by their habit and Tonsure And lastly that the same Apostle and his followers might carry the ridiculous expression of scorn used by the Romans who when they sold their slaves taken in war they were wont to crown them But in the Old Testament this Signe of Tonsure took its Originall if I be not mistaken from the Nazarites who were persons consecrated to God for it is a mark of a Royall and Sacerdotall descent For a Tiara was anciently sett on the heads of the Preists which being enwrapped in fine linnen was round like the Middle Sphere and this is represented by that part of the head which is shorn Now a Crown or Diademe was a golden circle of some breadth which encompassed the heads of Kings And both these signs are expressed on the heads of Clergy-men concerning whom S. Peter saith You are an elect nation a Royal Preist-hood And moreover by this Rite of shaving and polling is signified our duty to cutt off all our vices and that we should devest our selves of our sins as we doe of our haires 8. But there is among you another practise far more pernicious to soules which is that in the observation of the Solemnity of Easter you neglect to follow the Rule of the three hundred and eighteen Fathers who in the Nicene Councill with great sagacity established the Circle of Nineteen years to last to the end of the world by the numbers of Eight and Eleaven and also ordained the Paschall supputation from the fourteenth day of the Moon to the one and twentieth making these the terms of the Paschall Circle which it is unlawfull for any one to transgresse Whereas the Preists among you according to the Account and Circle of Anatolius or rather according to the Rule of Sulpitius Severinus who described a Course of eighty four years doe some-times observe the Paschall Solemnity on the fourteenth Moon with the Iews whereas the Bishops of the Roman Church doe observe neither of these ways of calculation Neither have they decreed that posterity should follow the Paschall Table of Victorius which contains a course of five hundred thirty two years For there was a sort of Heretiks in the East called Tessera-decatitae because they celebrated the Paschall Solemnity on the fourteenth Moon with the Iews who blaspemed our Lord and trode under foot the pearles of the Gospell And for this they were excluded from the Communion of the Church and ranked among the unhappy conventicles of Schismatiks Of these as I remember S. Augustin makes mention in his Treatise of Ninety Heresies 9. But besides these enormities there is another thing wherein they doe notoriously swerve from the Catholick Faith and Evangelical Tradition which is that the Preists of the Demetae or South-west Wales inhabiting beyond the bay of Severn puffed up with a conceit of their own purity doe exceedingly abhorâ— communion with us insomuch as they will neither ioyn in prayers with us in the Church nor enter into society with us at the Table yea moreover the fragments which we leave after refection they will not touch but cast them to be devoured by doggs and unclean Swine The Cupps also in which we have drunk they will not make use of till they have rubbed and cleansed them with sand or ashes They refuse all civil salutations or to give us the kisse of pious fraternity contrary to the Apostles precept Salute one another with a holy kisse They will not afford us water and a towel for our hands nor a vessell to wash our feet Whereas our Saviour having girt himself with a towell washed his Disciples feet and left us a pattern to imitate saying As I have done to you so doe you to others Moreover if any of us who are Catholicks doe goe amongst them to make an abode they will not vouchsafe to admitt us to their fellowship till we be compelled to spend forty dayes in Pennance And herein they unhappily imitate those Hereticks who will needs be called Cathars or Puritans 10. Such enormous errours and malignities as these are to be mournfully bewayld with sighes and teares since such their behaviour is contrary to the precepts of the Gospell and suiting with the Traditions of Iewish Pharisees concerning whom our Saviour saith Woe unto you Scribes and Pharisees who cleanse the outsides of Cupps and dishes On the contrary our Lord disdaind not to be present at feasts with Publicans and sinners thereby shewing himself a good Physician who was carefull to provide wholesom cataplasms and medecines to heale the corrupt wounds of those that conversed with him Therefore he did not like the Pharisees despise the conversation of sinners but on the contrary according to his accustomed clemency he mercifully comforted the poor sinfull woman who bewayld the former pollutions of her life and casting herself at our Lords feet washed them with showres of teares and wiped them with the curled locks of her haire concerning whom he said Her many sins are forgiven her because she hath loved much 11. Since therefore the truth of these things cannot be denyed we doe with earnest humble prayers and bended knees beseech and adiure you as you hope to attain to the fellowship of Angels in Gods heavenly kingdom that you will no longer with pride and stubbornes abhorr the doctrines and Decrees of the Blessed Apostle S. Peter nor pertinaciously and arrogantly despise the Tradition of the Roman Church preferring before it the Decrees and ancient Rites of your Predecessours For it was S. Peter who having devoutly confessed the Son of God was honoured by him with these Words Thou art Peter and upon this Rock will I build my Church and the gates of hell shall not prevayle against it And to thee will I give the keyes of the kingdom of heaven and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shal be loosed in heaven If therefore the Keyes of the kingdom of heaven were given to S. Peter who is he who having despised the principall Statuts and ordinances of his Church can presumingly expect to enter with ioy through the gate of the heavenly Paradise And if he by a peculiar Priviledge and happines received the power of binding and the Monarchy of loosing in heaven and earth who is he who having reiected the Rule of the Paschall Solemnity and the Rite of the Roman Tonsure will not rather
and Martin the fourth And Polydor Virgil an Italian acknowledges that he was sent into England to perform the Office of Collectour for the Pope 8. This liberality begun by our Saxon Kings was imitated by other Extern Princes in succeeding times Thus Pope Gregory the ninth of that Name in an Epistle to his Legats declares that in the Archives of S. Peter in three severall places it is fâ—und that Charles the Emperour collected yearly for the service of the Apostolick See twelve hundred pounds besides what every one offred in his particular devotion And in the year of Grace one thousand forty six by a Generall Assembly of the States of Poland under King Casimir a promise was made of a half penny yearly to be payed by every person in that kingdom to the Pope And in the year of our Lord one thousand seaventy six Demetrius Duke of Dalmatia Croatia in a Synod assembled at Salona obliged himself to pay to the See of Rome an annuall Tribute of two hundred peices of Gold called Byzantins The like Pensions we read to have been given by the Dukes of Brittany c. Thus much wee thought fitt to adde upon occasion of this charitable Liberality to the See of Rome begun by the devout Saxon King Ina. Wee will prosecute his iourney the year following XVIII CHAP. 1. Death of Tobias Bishop of Rochester 2 3 S. Boniface consults the Pope about severall Questions which are resolved by him 1. THE same year Tobias Bishop of Rochester dyed He was saith S. Beda Disciple of Theodore Arch-bishop of Canterbury of happy memory and of Adrian Abbot of S. Augustins Monastery And to a great perfection of learning both Ecclesiasticall and secular he added so accurate a skill in languages both Greek and Latin that they were as familiar to him as his Native countreys tongue He was buried in the Porch of S. Pauls which himself had built within the Church of S. Andrew to be a place for his sepulcher From this passage of S. Beda the great Cardinall Baronius inferrs that the English Nation received from the Roman Church not the Catholick Faith only but likewise all good literature To Tobias there succeeded in the See of Rochester Aldulfus who was the tenth Bishop of that Church 2. But the incessant labours of S. Boniface wil oft interrupt our Narration of the affaires of Brittany and require our attention to them This year as appears by an Epistle or Pope Gregory to him he sent his Preist Denuaâ— to the said Pope to onsult him about certain difficulties occurring in the discharge of his Apostolick Office As 1. within what degrees of propinquity Mariage may be permitted to which the Resolution was that the utmosâ— strictnes ought not to be exercised to such new converted Nation and therefore thaâ— beyond the fourth degree of affinity or consanguinity Mariage might be allowd Again 2. that in case a woman have an incurable infirmity before Mariage be accomplished it may be lawfull for the husband to marry another 3. That if a Preist be defamed by an accusation of the people and no certain Witnesses be produced against him the Preist by oath making God witnes of his innocence shall remain in his degree 4. That it is no fitt that more Chalices then one should be upon the Altar at celebration of Masse 5 That concerning eating meats consecrated to Idols it may be allowd after making the sign of the Crosse over them except in case oâ— scandal mentioned by S. Paul â—â— at one shoulâ— say This was offred to Idols 6. That childrenâ—o â—o either sex offred by their parents to God in their infancy to a Regular Discipline may not afterward in ripe age leave that state and contract matrimony 7. That persons baptized by adulterous and scandalous Preists ought not therefore to be rebaptized But in case there be a doubt whether infants have been baptized or not then according to the Tradition of the Holy Fathers they ought to be baptized 8 That the holy Sacrament of Christs body and blood ought not to be denyed to persons infected with Leprosy or other like contagious disease but they must not be admitted to eat and drink with others 9. That in case the Pestilence should rage in Monasteries oâ— Churches it would be a folly to flye since no man can scape Gods hands 10. That he ought sharply to reprove scandalous and licentious Bishops or Preists but was not obliged to refuse eating or conversing with them For this may be a mean to gain them 3. Some of these doubts also S. Boniface proposed to his learned freinds in Brittany and particularly to the holy Prelat Daniel Bishop of Winchester who returned him the like answers and comforted him being much afflicted with his perverse and obstinat German Clergy Both his Epistle and the Answer to it are still extant XIX CHAP. 1.2 c. King Ina at Rome builds the Schoole of the English â—hâ—re it was seated 6 7 He there takes a Monasticall Habit. his happy death 1. IN the year of Grace seaven hundred twenty seaven the devout King Ina finished his iourney to Rome At his leaving Brittany he resigned his kingdom to his kinsman called Ethelard a worthy Successour of so Noble a Prince And being thus discharged of so great a burden of secular solicitudes he performed his iourney more chearfully 2. Being arrived at Rome saith Mathew of Westminster he by the consent and will of Pope Gregory built in the Citty a certain house which he would have to be called The Schoole of the English To the said house the following Kings of this Nation the Princes Bishops Preists or any other Ecclesiasticks were to come to be instructed in the Catholick Faith and learning to prevent the teaching any perverse doctrine contrary to Catholick Vnity and when they were become well established in the Faith they returned home again 3. It seems that not only the Popes in these times but the Saxon Princes in Brittany thought more convenient that the youth of this Nation should be taught learning and vertue at Rome rather then publick Schooles should be erected at home And the reason is given by the same Authour saying From the time of S. Augustin our Apostle to this Publick Schooles and Professours of Teaching were by the Bishops of Rome straitly forbidden to the English by reason of the many Heresies which at the coming of the English into Brittany at which time the Pagans were mixed with the Christians did much corrupt the doctrines and Discipline of Christianity So that the Censure given by the Apostat Bale touching this Foundation does well become him who affirms That it was erected to the great mischeif of the English state 4. Besides this house the same King Inas built near to it a Church to the honour of the Blessed Virgin Mary in which the Divine Mysteries might be celebrated by and for such
to send three Palls for three Arch-bishops newly ordained by S. Boniface Grimmon in the Citty of Roâ—en Abel in the Citty of Sens and a third at Triers 2. In the same Synod likewise as appears by Pope Zacharias his Answer S. Boniface discovered and condemned the blasphemies and errours of two Arch-hereticks Adalbert and Clement Of which the one challenged to himself Episcopall authority without Ordination wallowd in luxury sett ut Crosses and little Oratories in the feilds seducing the people by false pretended miracles and withdrawing them from publick Churches Yea such was his Pride that he would be stiled a Saint and consecrated Churches to his own honour affirming that he knew many Angells by name severall of which names S. Boniface had sert down in his Epistle to the said Pope which were iudged to be the Names rather of Devills then Angells 3. The other Heretick was so given over to lust that he kept a Concubine by whom he had two children yet challenged Preisthood to himself saying that this was agreable to the Old Testament Further he affirmed that Christ rising from the dead took with him all that were then in Hell not leaving any one behind him All which most detestable Doctrines and practises the Pope likewise condemned saying that S. Boniface rightly stiled the Authours of them Ministers and Precursours of Antichrist and did well in causing them to be shutt up in prison 4. The reason which made Saint Boniface more earnest against these Hereticks particularly Adalbert was because though his Errours and wicked practises were manifestly contrary to the Doctrin and Tradition of the Church yet his behaviour was so subtile and hypocritiâ—all and such a moving perswasivenes he had in his tongue that he had almost seduced the Religious Prince Carolâ—man Now the first time that Saint Boniface entred into disâ—ute with him among others Sturmis the first Abbot of Fulda was present who earnestly â—ndeavoured to disswade him from that dispute the like did Lullus and Meginguazus But S. Boniface answerd them He that is in us is greater then he that is in him Thereupon reasoning with him he so convinced him that he putt him to silence After which he enclosed him prisoner in the Monastery of Fulda But more of these Hereticks when they shall be sent to Rome where their Heresies will be more fully detected 5 But presently afterward by the false suggestion of certain unknown persons there had like to have ensued a breach and division between the said Pope and S. Boniface by occasion of a scandalous imputation cast upon the Pope that he had Simoniacally demanded money for the Archiepiscopall Palls which he had lately sent This report being too easily beleived by S. Boniface he wrote a sharp Letter to the Pope telling him he was astonished that Simon Magus his poyson should infect S. Peters Chair which had heretofore thundred out maledictions against that crime 6. But the good Popes mild yet grave answer prevented all progresse of dissention between them Dearest Brother said he I beseech your Charity that hereafter you would forbear to write in such a stile to us for it is very offensive and injurious to be accused of that which we doe detest Far be it from us or any of our Clergy to sell for money the Gift which we have received by the Grace of the Holy Ghost And as for those three Palls know for certain that not any money at all hath been received by any of my Officers for them Yea on the contrary the Fees which by custome was due to our Coffer for your Confirmation I freely allowd it out of mine own purse 7. Besides this in the same Letter to shew he had blotted out all resentment of this iniurious imputation he not only confirmed the Province granted to Saint Boniface by his Predecessour but besides Bavaria enlarged his Iurisdiction through all France giving him authority in his Name and his Power to correct reforme whatsoever he found any where to decline from Christian Faith or the Constitutions of Canons The year following an occasioÌ„ hapned to S. Boniface to have his turn of reprehension from the same Pope which he suffred with the same Spirit of Christian meeknes But before we relate it certain affairs of Brittany require to be interposed XIII CHAP. 1.2 The Brittains furiously invade the west Saxons and are repulsed 4.5 The resignation and death of Daniel the Venerable Bishop of Winchester c. 1. ALL sorts of vices raigning among the English and Saxons provoked Almighty God to punish the Kingdom with a bloody war against an Enemy which though allways full of malice yet through civill divisions and want of strength had many years given disquiet to none but themselves These were the Brittains who this year made an irruption into the Provinces of the English with such prodigious forces that they seemed to have a design hope to hazzard the regaining of the whole Kingdom again The time and successe of the warr is thus described by Henry of Huntingdon 2. Cuthred King of the West-Saxons in the fourth year of his Raign saith he making peace with Ethelbald King of the Mercians they ioynd both their forces together to fight against an innumerable multitude of Brittains which had newly broke into their Provinces When they were mett the two Kings each of them followd by most valiant tryed soldiers dividing their armies to a reasonable distance made severall ways so furious an impression upon the Vast body of the Brittains that though for some time they couragiously resisted yet they were not long able to sustain so terrible a weight but at length were forced to fly yeilding their backs to the swords of their pursuers and their spoyles to them returning Victorious Which being done the two Kings â—ith triumph retiring each into his own dominion were with great ioy received by their Subâ—ects 3 The year following the Reverend and Holy Bishop of Winchester Daniel having with great piety spent forty three years in the administration of that Diocese to the end he might conclude his long-lasting age in quiet repose surrendred his Bishoprick and became a Monk at Malmâ—bury Melduni Thus writes William of Malmsbury from the ancient Tradition of his own Monastery But his repose on earth continued a short time for the year following he happily attained to an eternall repose in heaven His Successours name was Humfrid whose name we find among the Subscriptions to a Synod assembled at Cloveshove the second time shortly after As for the Holy Bishop Daniel though by his great vertues he well deserved a nâ—me among our Saints yet we doe not find him recorded in our Calendar 4. The same year Milred was ordined Bishop of Worcester the successour of Wilfrid who dyed the year before Concerning whom we can find nothing in our Ecclesiasticall Monuments but what Bishop Godwin produces Wilfrid Bishop of Worcester contemporancy to S. Beda was consecrated Bishop in
supposed Epistle This is undoubted that about this time a great scandall was given to the Western Churches upon occasion of the Doctrine touching Veneration of Sacred Images asserted a little before this time in the Seaventh Generall Councill assembled at Nicea In which Councill three hundred and fifty Eastern Bishops restored the Sacred use and Veneration of Images which had been with horrible cruelty impugned by severall preceding Emperours In the Decrees concerning which they taught the very same Doctrine and practise which King Charles and the French Church as likewise King Offa and the English-Saxon Bishops conformably to Pope Hadrian both beleived and practised Notwithstanding which two years after this in a Councill assembled by command of King Charles at Frankfort the said Council of Nicéa was sharply and bitterly condemned 8. It may seem strange that the Eastern and Western Churches should so well agree and so sharply disagree at the same time and upon the same Point But the wondeâ— will cease when it shall evidently appear that it was upon a most malicious and false misinformation that King Charles and his Bishops entertaind a prejudice against the Eastern Church being told that they maintained a doctrine which they expressly disclamed 9. To the end this may be demonstrated we will produce from the Western Council or Frankfort what iudgment they made of the Councill of Nicéa which upon misinformation is there called the Councill of Constantinople There was brought into the Synod to be publickly debated a Question concerning a late Synod of the Greeks which was held at Constantinople touching the adoration of Images in which was found written this clause That an Anathema should be denounced against all such as would not exhibite the same service or adoration to the Images of Saints as they doe to the Divine Trinity Such an adoration and service our Holy Fathers have with contempt renounced to Images and unanimously condemned it 10. This was indeed a iust and necessary condemnation of so blasphemous a Doctrine and no doubt both Alcuin and the English Bishops would not refuse to ioyn in the like condemnation But the Doctrin so worthily condemned is so far from being approved or asserted in the Councill of the Greeks at Nicéa that in the very Decision concerning the Veneration of Images they doe expressly renounce it as will appeare by their Decree here following 11. We insisting on the Doctrin of the Holy Fathers observing likewise the Tradition of the Catholick Church Doe define that venerable and Sacred Images commodiously framed in colours marble or any other matter according to the manner and form of the Venerable and like-giving Crosse are with all diligence and care to be dedicated in Churches in Sacred Vessells and Vestments in walls and tables in private houses and publick wayes and especially the Image of our Lord God and Saviour Iesus Christ next of the Divine Virgin-Mother of the glorious Angells and Saints To the end that by an inspection of such images all that look upon them may be brought to the remembrance and desire of the principall obiects represented by them and exhibite reverence and respectfull adoration to them yet by no means any true Divine Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to our Faith is only due to the Divine Nature We therefore intend such a veneration as we shew when we reverently burn incense or light candles to the Type of the venerable and life-giving Crosse to the Holy Gospells and other oblations as hath been and iâ— the custom received from our predecessours 12. Whence appears how innocent the Bishops of that Synod were of the impiety condemned by the Western Bishops at Francfort So that we may conclude that this false information was given them from the Hereticks Iconoclasts condemned by the same Councill And theâ—efore the same Sir Henry Spelman writes truly and ingenuously saying I doe confesse that I doe not find that prodigious sentence concerning deifying of Images in the Exemplar of the Nicene Synod which is published by Binius VI. CHAP. i. 2 c. The Body of Saint Alban the Proto-martyr of Brittany miraculously discovered to King Offa who causes it to be translated and builds a magnificent Church and Monastery to his honour 1. THE year following Offa King of the Mercians residing then at the Citty of Bath was in sleep admonished by a Divine Oracle to take up out of the earth the Sacred Body of Saint Alban and place it more honourably in a shrine He therefore sending for Humbert Arch-bishop of the Mercians declared unto him his vision Then the said Arch-bishop attended by Ceoâ—ulf and Vnwona his two Suffragan Bishops with an innumerable multitude of both sexes mett the King at Verulam upon a day appointed There did the said King behold a Light from heaven darting its beams over the place where the Holy Martyr had been buried by which sign seen of them all they became assured of the truth of the former vision Then were all the people commanded to purify themselves by fasting almes and prayers and the Bishops adorned with their Sacerdotall Vestments begged the assistance of the Blessed Martyr For the place since the coming of S. Germanus and Lupus two French Bishops into Brittany to root out the Pelagian Heresy about three hundred forty four years before this had been quite defaced by the Pagan Saxons English and Iutes who conquered the countrey and destroyed all sacred places and among the rest the Church which after the death of the Holy Martyr had been magnificently built to his honour by the Brittains as Beda testifieth 2. The said Bishops therefore after fasting and prayers opening the ground found the Blessed Martyrs body in a woodden Coffin together with the Sacred Relicks of the Apostles and Martyrs which Saint Germanus had placed there This Invention drew teares of ioy and devotion from the eyes of all the Clergy and people present and the Bishops with great reverence and fear took out of the ground that precious Treasure which had been a long time hid and with a solemne Procession with Hymns and Canticles they transported it to a certain Church which had anciently been built to the honour of the said Holy Martyr without the gates of the Citty Verulam where in a shrine curiously wrought of gold and silver and adorned with pretious stones they deposed it 3. In the same place to this day divine miracles are frequently wrought for in the sight of many hearing is restored to the deafe walking to the lame sight to the blind and death both of mind and body to all who with confidence in the Divine mercy through the intercession of his Saint implore it These things were acted in the five hundred and seaventh year after the suffring of the Holy Martyr the three hundred forty fourth year after the coming of the English into Brittany the first Indiction and the first day of August 4 King Offa not content with preparing