Synodall Letters c. The Subscriptions c. 8.9 10. Iohn a Roman Abbot present there His vertues In his return he dyes in France 1. WHilst these things were agitated at Rome the Roman Abbot Iohn Arch-Cantour or the Church there of S. Peter being now in Brittany and commissioned to explore the Faith of the English Churches and give an account thereof to the See Apostolick diligently executed his commission By his suggestion no doubt it was that this same year as Saint Beda testifies the Holy Arch-bishop Theodore being informed that the Faith of the Church of Constantinople was much disturbed by the Heresy of Eutyches and desirous to preserve the English Churches committed to his care free from that contagion he assembled a Synod of Venerable Bishops and very many learned men in which he diligently inquired what the Beleif of each person was after which enquiry he found amongst them an unanimous agreement in the Orthodoxe Catholick Faith 1. This Synod saith he was held in a place called Heatfeild But there being severall places in Brittany of the same name he leaves it uncertain in what Province it was Most probable it is that it was the same which at this day is called Bishops-hatfeild in Hertfordshire so called rather from this Synod there held then as Camden would because it belongs to the iurisdiction of the Bishop of Ely 3. The Synodall Letters dictated by S. Theodore Archrbishop of Canterbury who presided therein were according to the same S. Beda of the tenour following In the name of our Lord and Saviour Iesus Christ In the tenth year of the Raign of our most Religious Lord Egfrid King of the Northumbers on the fifteenth day before the Calends of October and the eighth Indiction and in the sixth year of the raign of Edilred King of the Mercians in the seaventeenth year of the raign of Adulfus King of the East-angles and in the seaventh year of the Raign of Lothair King of Kent Theodore by the Grace of God Arch-bishop of the Isle of Brittany and Citty of Canterbury presiding and the rest of the Bishops of the Isle of Brittany sitting with him the most Holy Gospells being honourably placed among them in a town according to the Saxon tongue named Hedtfeild Wee there after common advice have unanimously declared the true and Orthodox Faith according as our Lord Iesus Christ incarnate delivered to his Disciples who saw him and heard his words and as is contained in the Symbol of the Holy Fathers and generally all Saints Vniversall Synods and particular Orthodox Churches have delivered Wee following these faithfull Guides according to their doctrine divinely inspired doe unanimously beleive and professe according to the Holy Fathers in truth and propriety of speech confessing the Father Son and Holy Ghost the Trinity consubstantiall in Vnity and Vnity in Trinity that is One God in three Subsistences or Persons Consubstantiall of equall glory and honour 4. And after many other speeches added to the like effect which pertain to the Confession of the Orthodox Faith this Holy Synod hath to its common Letters added this Profession Wee receive the five Holy Vniversall Synods of the Blessed Fathers that is of the three hundred and eighteen Bishops assembled at Nicaea against the impious Heretick Arius and his Dogmes and of the hundred and fifty Bishops assembled at Constantinople against the madnes of Macedonius and Eudoxius and their Errours and of the two hundred Bishops mett at Ephesas against the impious Nestorius and his dogmes and of the six hundred and thirty Bishops assembled at Chalcedon against Eutyches and Nestorius and their Dogmes and again they were assembled in the fifth Council at Constantinople in the time of Iustinian the younger against Theodorus Theodoret and the Epistles of Ibas and their dogmes against Cyrill Likewise in the Synod held at Rome in the time of Blessed Pope Martin in the eighth Indiction and ninth year of the Religious Emperour Constantin Wee receive all these and glorify our Lord Iesus Christ as the said Holy Fathers glorified him neither adding any thing nor diminishing from their Decisions Wee with heart and tongue anathematize those whom they have anathematized and we receive those whom they have received glorifying God the Father without beginning and his Only begotten before all ages and the Holy Spirit unexpressibly proceeding from the Father and the Son as the forementioned Holy Apostles Prophets and Doctours have taught And hereto we all subscribe who together with the Arch-bishop Theodore have declared the Catholick Faith 5. Such was the tenour of the Synodall Letters of this Council at Hatfeild but the names of the Bishops subscribing for brevities sake were omitted by S. Beda Yet in the forementioned Saxon Manuscript produced by Sir H. Spelman and translated into Latin we read that the Apostolick Breif touching the Priviledges of the Monastery of Medeshamsted or Peterborough was read publickly in the said Synod and approved there Witnesses whereof by the Authour cited are there mentioned 6. Moreover King Ethelred in the foresaid Synod said I doe immoveably ratify and confirm whatsoever gifts my Brethren Penda and Welfere and my Sisters Kyneburgh and Kineswith have given and by will conferred on S. Peter and this Abbot And my will is that in the Anniversary dayes of their deposition they be commemorated for the good of their soules and mine And this day I my self give to S. Peter and his Church of Medeshamsted the lands here under named with their appurtenances to wit Bredune Hreâ—pingas Cedenac c. These lands I give to S. Peter with the same liberty as I my self now possesse them forbidding my Successours in any thing to prejudice this my Gift And if any shall doe contrary hereto the Anathema of the Pope and all other Bishops fall upon him Of these things all here present are Witnesses I Ethelred doe confirm these things with the sign of the Crosse of Christ. †I Theodore Arch-bishop of Canterbury am Witnes of this Writing of Meleshamsted and I excommunicate all who so ever shall violate any thing of it and give my benediction to all who observe it ✚ I Wilfrid Arch-bishop of York am witnes and confirm the same with an Anathema †I Saxulf formerly Abbot and now Bishop doe in mine own name and of all my Successours inflict an Anathema against all infringers of this †I Ostritha Queen to King Ethelred confirm this ✚ I Adrian legat decree the same †I Putta Bishop of Rochester have written this †I Waldhere Bishop of London doe ratify this †I Cuthbalâ— Abbot doe so confirm it that whosoever shall violate it may he bear the malediction of all Bishops and of Christians in the world Amen 7. If this Writing be indeed authentick we are to suppose that all the subscriptions were not made at once but successively for certain it is that S Wilfrid was absent during the Session of this Council and therefore subscribed it after this
the Holy Fathers And lastly how during the space of forty five years in which he exercised the Episcopall charge he having been exposed to many dangers both at home and abroad at last attained to his eternall happy rest in our Lord. His Memory is celebrated among the Saints by the Church on the twelfth of October the day on which he dyed How his Sacred Relicks were translated from Rippon to Canterbury two hundred and thirty years after his death we shall in due place declare 8. His Successour in the See of Hagulstad or Hexham saith Saint Beda was Acca formerly one of his Preists a man of admirable magnificence for having founded a Church to the honour of Saint Andrew the Apostle he richly adorned it and having gathered many Relicks of the Apostles and Martyrs he raised therein severall Altars in which he placed the said Relicks Moreover he built in the same a most Noble Library furnished with a vast number of volumes He provided also for his Church all manner of holy vessels Lamps and other ornaments And for a more solemne performance of the Divine Office he sent for out of Kent a famous Cantour named Maban who had learnt Ecclesiasticall modulation of the Successours of Saint Gregory there Him he detained the space of twelve years to instruct his Monks both in such Song as they either had never learnt or by disuse had forgotten 9. The devout Bishop Acca also himself was very skilfull in Church-song and moreover learned in Holy Scriptures untainted in his Confession of the Catholick Faith and perfectly versed in Ecclesiasticall Discipline For from his infancy he had been brought up among the Clergy of the Holy Bishop Bosa Bishop of York And afterward aspiring to Religious Perfection he adioynd himself to Saint Wilfrid in whose attendance he continued to his death Whith him also he went to Rome where he learnt many things pertaining to Ecclesiasticall institution which he could not have learnt at home 10. Wee find in Saint Beda that Saint Acca before his exaltation to the Episcopall degree had been an Abbot for under that title there is an Epistle directed to him declaring how by his instinct and order Saint Beda had written his Treatise called Hexameron touching the Creation of the world And how after he was made Bishop he wrote oftimes to the same Saint Beda and exhorted him to write his Commentaries on Saint Luke c. shall be declared hereafter VIII CHAP. 1.2 c. Death of S. Aldelm Bishop of Shirborn 5.6 c. Elogies given to him even by Protestants 8.9 c. Forther succeeds him To whom an Epistle from Arch-bishop Brithwald 1 THE same year in which Saint Wilfrid dyed our Island lost another Star likewise of the first magnitude the Holy and most learned Bishop Saint Aldelm Bishop of Shirborn concerning whom frequent mention hath been already made 2. As touching his death thus writes the Auâ—hour of his life in Capgrave S. Aldelm in a good old age full of vertues and Sanctity departed to our Lord on the eighth day before the Calends of Iune in the seaven hundred and ninth year after our Lords Incarnation and the fifth year after he had been promoted to the Episcopall charge and the thirty fourth after his being instituted Abbot He was buried in his Monastery of Meldun or Malmsbury with great honour 3. His death was by divine revelation foreknown to Saint Egwin who in a certain Treatise thus writes Two years after the foundation of the Monastery of Evesham the Holy Bishop Aldelm departed to our Lord whith being made known to mee by revelation I called together she Religious Brethren to whom I declared the decease of that Venerable Father and presently after with great speed I took my iourney to the place where his Sacred Body reposed above fifty miles distant from his Monastery of Malmsbury Whither I conducted the same and there buried it very honourably Moreover I gave command that in every place in which the said Body dayly rested during the Procession there should be erected Sacred Crosses All which Crosses doe remain to this day neither hath any one of them felt any injury by time One of the said Crosses is yet to be seen in the Cloister of that Monastery 4. Two hundred and forty years after his death to witt in the year of Grace nine hundred forty nine saith the foresaid Authour his Sacred Body was taken up out of his Tomb and placed with great honour in a Shrine His Memory is yeaâ—ly celebrated by the Church on the Anniversary day of his death which was the twenty fifth of May. 5. This glorious Bishop is never mentioned by any of our ancient Historians without high praises Yea even our late Protestant Writers are very large in his commendations Bale though ordinarily rude and uncivill towards Catholicks yet of S. Aldelm he testifies that he was so diligently studious in all learning Divine and Humane that he far exceeded all the Ecclesiasticall Writers of his time And that both in verse and prose he was wonderfully learned both for Latin and Greek for his witt sharp and for his stile elegant He happily departed to our Lord in the year of his Incarnation seaven hundred and nine Camden likewise thus writes of him He is truly worthy that his Memory should for ever flourish not only in regard of his Sanctity but learning also He was the first of the English Nation who wrote in the purity of the Latin tongue and the first who taught the English to compose both verse and prose as well in the Greek as Latin stile This Aldelm after he was dead was reclamed by the Great King Athelstan as his Tutelar Saint The like Elogies doe Bishop Godwin D. Iames and the Centuriators of Magdeburg make of him 6. Yet after all this there is scarce one Point in which they condemne the Roman Church as an Errour iustifying their Separation from it but was held by him And particularly touching the Supreme Vniversall authority of the Pope in the heretofore mentioned Epistle of his to Gerontius King of Cornwall he in the name of the whole English Synod writes That S. Peter merited by a happy and peculiar Priviledge to receive from our Lord the Monarchicall Power of loosing sins both in heaven and Earth Moreover That the foundation of the Church and bullwark of Faith was placed principally on Christ consequently on Peâ—eâ— c. And that Christ who is Truth it self did thus establish on Peter the Priviledge over the Church Thou art Peter and on this Rock I will build my Church Yea Flacius Illyricus writes that S. Aldelm maintained That the Confession of the true Faith wholesome Doctrine and a life otherwise unreprocheable would nothing proffit him who lived in separation from the Vnity of the Catholick Roman Church This is the Faith taught then in the English Church and the Teachers of this Faith the Protestants now
but thy Primitive and youth-full face Read with delight and ioy this breathing Story Sets out to life thy death-surviving Glory But if thy curious glance must prye too far Beyond these leaves what now thy features are Blame not his Penn who not t' endanger Truth Shadows thine Age and onely paints thy Youth Nor will wee blame thy blush nor yet thy Teare If thou wilt needs thy time with this compare So blush'd so wept the Worlds great Empresse when In lively Mirrour of her Livie's penn Her faded honour she with sigh's recalls And mourns her buried Vertues funeralls When she her Curij her Fabrâ—cij mourns Bathing her Regulus her Decij Vrnes Those Heathen-Saints whom had our ages seen Had Catholick as well as Roman been How she disdaind herself though she could now Her Great Augustus boast as well as Thou Yet was 't ' expiring Fame so seem alive Though onely in effigie some Reprive Whose very sight Idea's might create For proud Posterity to imitate And thou in this Serener Glasse maist see If still thy looks dare own themselves and Thee Be thine own Iudge And who can better know Then thine own self if Thou bee'st Thou or no No bitter Satyres here no nettling Witt No Passion strutting in Zeale's Counterfeit No crooked Mood no Crosse-dilemma here Deny not but thy self the cause is cleare Eares are slow Iudges much by Rumour dull'd By tickling flattery too as often Gull'd What Plea then this can surer Proof dispence When thine own Eyes bring their own evidence In no false dresse disguis'd see hete thy face No patch'd Reform here foyles thy Native Grace Here view thy Pietie's forgotten look So lively drawn in this reviving Books Thy Vnity by Sects and Schismes rear Restor'd in this Eâ—ernall Monument Thy ruin'd Sepulchers and buried Shrines Repaird and rais'd in these Immortall lines Thy banished Saints recall'd by Saint like men Thy Bede restor'd in CRESSIES life and Penn. Ed. Thymelby Pr. S. Gaugerici Cameraci THE PREFACE TO THE READER 1. IT will no doubt be expedient with the Christian Readers leave to entertaine him a while in the porch and Entrance of this history there to informe him touching certain general matters relating to it the knowledge of which will not be unusefull to him and those are principally three 1. the Motive inducing the Authour to compose it 2. the disposition and order observed in it 3. the most considerable Wriitters from whom materialls have beene furnished for the fabrick of it As touching the Motive to the end it may appeare not irrationall I must give this account of my selfe to my Readers 2. I have not been able of late to prevent or expell a deepe ressentment of greife mixed with some indignation to see the cause of God and his Church too ordinarily defended and in a manner alwaies opposed with so much vnbeseeming passion and violence so as that oft times on the one side the merit of defending truth is lost by extreme preiudice don to Christian Charity and humility and on the other side the guilt of opposing truth is heightned by proceedings full of fury and revenge in the enemyes of it 3. A sad consideration hereof has produced in my mind a great aversenesse from Controversies For though I am not much suspicious of my selfe but that through the assistance of Divine grace I may hope to mannage a dispute how weakily soever yet without an arrogant incivility or mingling therein contemptuous reflexions on the adversaries persons yet perceiving that even candour modestie though excesse in proceeding from the penn of a Catholick disputant like oile increases the flame of a Sectaries passion there sore a compassionate solicitude in behalfe of our Adversaries themselves least by my occasion they should be plunged yet more deeply and inreparably in the hatred of Divine Truth and Christian peace has induced one almost to a resolution as far as I may dispose of my selfe not to continue much lesse to renew Debates and controversies except it shall appeare with sufficient evidence to me that God shall require it of mee 4. Indeed it was to me at first an astonishment to see how the violence of our Anti-catholick Writers in England has been increased against those who have assisted them and their calmnesse eqaully encreased towards those who had not long since almost and they know intend still to destroy their Church and Monarchy with it But this astonishment quickly ceased asson as I perceived that for the most part the new Defenders of the Church of England against Rome were arrant Sectaries some of them notoriously stigmatized and who not long before had been the loudest Trompets of war against the same Church such are the Champions who of late have intruded themselves into this Controversie knowing how much thereby they can ingratiate themselves with the people whom they have made thirsty after blood and likewise how in mannaging of it they can covertly pursue their old desing the English Church her selfe For this purpose they speake favourably of the tender consciences of their own seditious partie and treacherously commend the Church of England by telling the people how unlike it is to the Roman Church which challenges a supreme obliging authority whereas according to them the English Bishops have no Iurisdiction at all no not even my Lord of Canterbury himselfe but every ones private reason and conscience exempted from all humane authority is to be his onely Guide Thus they defend the Church of England by making it no Church at all 5. Vpon the sight of this I again wondred that so manifest so traiterous a prevarication should be connived at by the heads and Governours of the English-Protestant Church But this wonder did not long continue after I had upon reflexion considered that from the very beginning of the breach of England from Rome the Bishops themselves have beene the vnderminers of their own Church For there have never wanted in that number at least three or four who in Episcopacy loved onely the mannors and revenues being otherwise in their Iudgments and affections poisoned and embittered with the very Gall of Calvinism Now ordinary experience has shewed that among more than twenty moderate Protestants if there be found three or four genuine Calvinists they doe infallibly make the maior part by the advantage of their furious zeale restlesse activity and interest in popular favour 6. These masked Prelats then are they whose Faith consists in disbeleiving the Doctrines of the Catholick Church and their charity in hating and persecuting the Professours of such Doctrines Whence it comes to passe that the seditious preaching party conforming themselves to this unbeleiving beleife and uncharitable charity have right enough to their affections and favour so that out of a liking to their vnchristian zeale against Catholick vnity they easily pardon and excuse in them the like zeale against both Episcopacy and Monarky it self These are they who having first asserted the furious doctrines of Calvin touching
absolute Reprobation predestination to sin impossibility of loosing grace c. as opposed to the Roman faith have thereby given the Presbyterians advantage to brand all moderate Protestants with the unpardonnable crime of Popery These are who though they will not or dare not themselves undervalue the Challenge made by the Church of England of a legitimate succession of Ordinations yet have rendred such succession uselesse to them and indeed ridiculous by giving the right hands of fellowship to Calvinisticall Congregations abroad In which those who call themselves Ministers of Gods word and dispensers of his Sacraments have no more right to such titles than their wives or daughters have Lastly these Prelats have been the persons who not onely favouring but by their own writings promoting the Fanatick position That the Pope is Antichrist have hereby put a sword into the hands of Presbyterian Gladiators by which they can cutt mangle destroy every way whom soever they please as easily as they think they can Catholicks themselves Bishops they can destroy with it as being proud Prelats who by their own confession have received their character and Iurisdiction from Anti-christ And kings they can with a safe conscience destroy in case they will not deliver up unto them Anti-christian Bishops Anti-christian Litanies sober prayers or Ceremonies yea and Anti-christian Lord-ships or mannners too Indeed so advantageous has this Engin of Popish Anti-christianisme been to every Sect which would destroy another that we have seen even the Presbyterians themselves wounded almost to death with it by the Independents Anabaptists c. who confidently charged their Classes and Synods with Anti-christian tyranny 7. Ecclesiasticall matters being reduced to these termes in England can any one esteeme it a wonder if malicious and unquiet Sectaries being shadowed under such Rochets are so securely busy both to encrease their esteeme and credit amonst the ignorant multitudes by their zeale against Popery and withall at the same time closely pursue their old designs upon Church livings and for that end make use of such credit to pluck down that Church which now they would seeme to support Whilst they snarle and grin against Catholicks they bite and hope shortly to devoure Prelatical Protestants and whatsoever Power shal maintain them 8. Such being the present state of Controversie-writings To what purpose should any Catholick interesse himselfe in confuting bookes in which if there be any thing material it is the undermining of that Church which in the frontis-peice is pretended to be asserted for generally it is agreed on by the late Authours that the English Church has no authoritie to oblige any one in conscience to beleive doctrines proposed by her From whence followes necessarily that no man can be obliged to be a member of it and therefore that she can not iustly excommunicate or otherwise punish any one for not yeilding obedience to her or for deserting her and choosing another communion And yet lesse are we concerned in what is written by them directly against us and the faith which we professe since not a word of sober reasoning can be found but what the last age had heard a hundred times obiected and refuted If there may be any thing new it is a Texture of new invented calumnies phrases of foule language And what a folly and pitty likewise is it by contesting to open yet wider such noysom Flood-Gates 9. Yet notwithstanding all this the Cause of Gods Church must not be deserted Therefore far be it from mee in so miserable a distraction of Iudgments and affections to entertain any resolution of surceasing endeavours to promote Catholick vnity and Peace And our Lord be blessed it seemes to mee that this desireable and never more than at this time seasonable duty may be performed without any quarrelling controversie at all And one healthfull meane for this purpose I have here made use of which is a sincere simple relation uncontested by any of the state of our Brittishs Churches since from the Primitive times both as to the Doctrines of faith received by them and externall practises in use among them For I suppose that any sober and rational Christian will not unwillingly grant That that Church which in these times shall appear most conformable to those Primitive Apostolical doctrines and practises ought unquestionably to be esteemed most safe and Orthodoxe Now for a Triall of this there will be no use of sylloziging or disputing The simplest Readers eyes will resolve him that those very points of faith and discipline for which the Roman Catholick Church is so cruelly assaulted on all sides by Sectaries are the very same which Apostolick Doctours at first taught our forefathers and which by their Successours have been so carefully transmitted to us that during the space of more than a thousand yeares comprehended in this History not any congregation at all nor any persons except a few dispersed known Hereticks did ever appear to contradict what we still beleive and practise nor did ever teach any of those opinions which now constitute any of our later English Sects 10. Now this way and Method of arguing implicitely without disputing seems to me of force inexpugnable as being not obnoxious to the peevish Cavils of quarrelsom spirits and efficacious to extort the assent of such as are truly desirous to find the truth For though among all our Sectaries as antiently among professed Hereticks the pretence of each one be to admitt no other Rule of faith but onely his own sence of Scripture the chime whereof seems to every one of them to accord to the tune framed by himselfe though each of them has a tune utterly discordant from all the rest Yet surely that man must renounce his reason forgett his Creed yea he must covertly blaspheme Christ himselfe who shall continue to impute most horrible superstitions and Idolatries to the Catholick Church after that he shal have discovered plainly that she teaches the very same Doctrines and Observances which were at first delivered by Apostolick Preachers For since there never was anciently any other Church in Brittany and the like may be said of other Countries but that which taught the same doctrines such blasphemers of Gods Church must consequently affirm That so many Holy Apostolical Doctours have taught so many glorious Martyrs have shed their blood and so many Blessed Saints have wrought most stupendious Miracles for confirming most damnable superstitions and Idolatries 11. Now what other consequence can flow from hence but this most execrable yet by them unavoydable one that Iesus Christ was not the true Messias for how can they esteeme him the Messias who it seems failed in the principal End for which the Messias was sent which was by shedding his blood to redeem and by the effusion of his spirit to sanctifie a Church and such an one as is prophetically described to be a spiritual kingdom which should never be destroyed a Church in which God would place Pastours till
the Consummation of the saints A Church into which all nations should flow A Church or citty built upon a hill so that it cannot be hidden and which is alwayes at unity in it selfe a Church unto which Kings shall be Nursing-fathers and Queenes nursing-Mothers Lastly a Church in which Christs people should doe the miracles which he did and greater yet then they were which last Character is referred to the whole body of the Church in whom this vertue doth shine for ever as is observed in the margin of the English Bible 12. This being so let those defamers of Gods Church be demanded Where is the Church that is promised and thus described to be found We can shew them such an one not one of these marks wanting to it but let them shew the like to us They abhorre all supposition that the Catholick Church staind as they accuse her with horrible superstitions and Idolatries should be it for what would they then be Where then would they have us to looke for it Trâ—ly if they be our directours we may looke long enough to little purpose We may search all corners with candles and torches and all in vain And this our adversaries acknowledge For not any one of them pretends to shew a Church distinct from the Catholick and qualified as the ancient Prophecies require On the contrarie they content themselves with the fancie of a Church invisible and hidden in some unknown desart presently after the Apostles times during the whole space contained in this history so that no wonder if they can give no account of it which is to say in plain language Christ could not or would not and certainly did not make good the many promises of his Father 13. O the miserably sandy and miry foundation on which these men doe build all their pretentions of belonging to Christ and expectation of eternall happinesse from him since it relies upon this blasphemous supposition That all the Saints acknowledged hitherto by Gods Church and iustified to be such by innumerable stupendious miracles all the famous Doctours and Converters of Nations all the Glorious Martyrs all the immaculate Virgins and in a word all those who have and doe acknowledge themselves members of this one Catholick Church have been estranged from Christ excluded from that happinesse by criminall Anti-christian superstitions and Idolatries 14. Now I must confesse that this way of arguing does take its force from another supposition which whether it be made good or no the prudent Readers eyes may iudge which is this That by the following History is evinced that the present Catholick Church teaches the very same doctrines which from the infancy of Christianity were taught and received in our Nation The truth of which Assertion I doe not wel know or imagin by what course or methode it can rationally be expugned or considerably weakned and much lesse can I conceive how upon supposition that it is true it can be sleighted by any 15. Yet I assure my selfe this book will fall into the hands of some who without examining particulars will think with one puff of their breath to blow down the whole fabrick of this by professing confidently That they have no obligation at all to beleive one word written in it being withall certain that all is false whatsoever it is which may be pretended advantageous to Catholicks The Scripture the Scripture and nothing but the Scripture can challenge beleife from them as for all other writers and especially such as these out of whom this history was collected who were generally Monks or little better Iohn Fox has taught to make their stories no part of their Creed 16. But as for these men they seem not unlike an honest Northern tenant of the late Earle of Cumberland very zealous for the honour of his Lords family who when another his companion had in discourse imputed treason to some of the said Lords Ancestours replyed I am sure that is false for I have read all the Bookes of histories both in the old and new Testament and I defie any man to shew me that ever any Clifford has been a Traytour 17. Others there will be who will read this History with very great indifference whether the things related be true or not yea and whether the inference even now drawn from thence be valid or not A preassumed assurance as they conceive that the now Catholick Church is such an Anti-christian Congregation as they read described in the Apocalypse fortifies their stomack to swallow down and digest any consequences whatsoever though Christianity it selfe should be endangered by them 18. To such Readers as these I have nothing more to say but that I am sorry since they want the skill of Iudging like rational creatures that they have the misfortune not to want the facultie of reading or at least that it is not in my power to prevent their unproffitable expenses of money and time upon such a book as this 19. But as touching more sober Protestant readers who notwithstanding out of a preiudice against Catholick Doctrines and some times out of a feare of the worldly incommodities of being convinced by writings which assert them are ordinarily too negligent in examining the weight of Testimonies produced in thâ—râ— behalfe In case this Historie fall in to the hands of such the Authour having first besought almighty God to give them a more perfect discernment between temporall and spirituall things desires them seriously to consider in generall the degrees of credibility which occurr in Histories and Records and how far they doe respectively require our assent to them as a dutie of obligation 20. God our heavenly creatour as he has given us an internall light of reason to iudge of the nature of objects occurring to our senses by a frequent Experience of effects flowing from them So for asmuch as concernes other obiects which can come no other way to our knowledge but by the testimonie of men such as are actions or events which have hapened before our dayes the same God who is pure reason it selfe has instituted another light or guide which is authority to direct our reason in iudging of them that is in affording our assent proportionably to the merit and weight of such authority Therefore obstinately to refuse our assent to the testimony of witnesses who can be iustified to have been persons of learning Iudgment diligence fidelity and pietie and especially in matters the truth of which it highly concernes us to know is to oppose ones selfe to the most wise ordonnance of God and not onely to renounce our reason but the most necessary care of eternitie Vpon which ground S. Augustin sayes it is some unhappines to be mis-lead by authority but it is a far greater unhappines not to be moved by it The reason is because the former onely argues the imbecillity of human reason but the latter an absolute contradiction to it as if our soules were fit to iudge of nothing
but one miracle truly related or but one vision truly divine the doctrines would remaine unquestionable 28. Yea I may adde further In case that upon an impossible supposition all such stories could be demonstrated to have been false they would notwithstanding proove such doctrines to be true For such a world of Miracles having been pretended call it so by severall persons in all ages to have been frequently and publickly perform'd and beleived without any censure of them upon the ground of inconsistence with the received faith of the Church it must necessarly follow that the Church held such Doctrines as points of her common beleif what ever becomes of the stories or Miracles themselves 29. For my part therfore I cannot conceive any possible way left for any of our present Sectaries to invalidate the generall result of this History unlesse each Sect dissenting from all the rest as well as from Catholick faith could luckily find out some old bookes or records of more authority then these out of which to frame for each of them a Church History to shew that not the Roman Catholick but their peculiar tenents have been the beleef of Gods Church from the beginning confirmed in Councils attested by Miracles Martyrdoms c. And indeed it would be a pleasant entertainment to read a Presbyterian Church History compiled by such a flowing penne as M. Prinnes with large Margins full charged yet hundreds of quotations and according to his custome not one of them pertinent ages confidently pretending to prove by Presbyterian Councils Fathers Miracles c. that the Church of God ha's been alwayes governed by Lay-Elders and ha's reiected Episcopacy as Anti-christian Or an Independent Church Historie in like manner demonstrating that there was anciently no subordination of Congregations either to Bishops or to Classes of Presbyters c. 30. Now such an impossible taske as this they are in reason obliged to undertake if they will hope to make any iudicious considering person who has no design upon Church-lands to beleive against the pretention of this Historie that besides the Roman Church our Lord had alwayes from the begining another Glorious Church of a quite contrarie beleif sett aloft upon a hill to which all nations flowed For it is not here as in Doctrinall controversies in which after that Catholicks have heaped together a world of texts out of the Fathers to iustifie their beleif their adversaries will think to escape either by devising forced interpretations of those Texts or by opposing a few obscure passages out of the same Fathers which they hope some will imagine not unfavourable to them Whereas heere in Narrations concerning matters of fact and externall practises a thousand times renewed and never censured the wits and inventions of our Sectaries must needs be miserably at a losse they having no matter upon which to exercise their subtilty in framing disadvantageous sences and being utterly unprovided of Authours or Records to tell storyes favourable to their pretentions 31. Indeed what will be the fate of Church Histories written by Vncatholick Authours we have seen in the voluminous work of four not unlearned Primitive Lutherans called the Centuriators of Magdeburg who conspired together with infinite labours to frame an Historicall Collection of the Doctrines professed and Rites practised in each age out of all ancient Fathers Councils and Ecclesiasticall Writers For the bulk of it it is not an unusefull work for there we read disposed in common places the substance of what the father 's taught in every Century of yeares touching the propagation of the Church not the Lutherans Church I assure you notwithstanding its persecutions the manner of its Government Rites Synodes Principall Doctours as likewise the Heresies opposing and contaminating it c. In all which there is found little pertinent to their quarrells with the Catholick Church therefore in each Century there is moreover assigned a peculiar Chapter for that purpose the title whereof is this A DECLINING OF DOCTRINE containing the peculiar and incommodious opinions the stubble and Errours of Doctours in each age which errors have been openly delivered by them in their writings Now what incommodious opinions and errours were these it is very commodious that we should briefly declare 32. In the very first Century and in the writings of the Apostles themselves these Germans find opinions very incommodious to them For not to insist upon many disgracefull phrases applied by them to S. Peter imputing unto him great imbecillities ignorances Errours c. Touching S. Paul they say It was certainly no small sliding in him that he yeilded to S. Iames to be purified in the Temple for therin he shewed that he had not a right understanding or made not a Iust account of the abrogations of Moses his law And againe treating of the Epistle of S. Iames they feare not to write thus The Epistle of Iames does not in a small measure swerve from the Analogie of Apostolick Doctrine whilst it ascribes Iustification not to faith alone as our master Luther teaches us but to works Moreover it stiles the law a law of libertie whereas it is a testament which generates to servitude Neither doth the author of that Epistle observe an Apostolicall manner in teaching c. Let us not wonder at the choller of these men against this holy Apostle for it cannot be deny'd but his opinions are very incommodious to them and to their new fanaticall Doctrine of Iustification 33. In the second Centurie we have but few monuments left of those Apostolick Fathers onely a few Epistles and short treatises of those Glorious Martyrs S. Ignatius S. Irenaeus and S. Iustin yet not any of these in the Centuriatours iudgment have wanted their Errours that is incommodious opinions condemning both the teaching and life of their Patriarck Luther In the Epistles of S. Ignatius say they there are certaine passages which seem to decline to foule blemishes For he speakes 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
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
other things and places is by the great antiquity conceal'd from posterity Some Writers imagine that it was called Sodorensis because it was by Amphibalus dedicated to our Saviour called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soter 3. This Narration for as much as concerns Amphibalus if this be the Brittish Martyr Amphibalus seems to be of doubtfull credit since he could scarce be so timely a Bishop For almost fifty years must yet passe before we introduce him ascending the Episcopall throne offring himselfe a Champion and Sacrifice for the Christian Faith IX CHAP. 1. The Sixth Persecution rais'd by the Emperour Maximinus Martyrdom of Pope Pontianus 2. Of Cyriacus a Brittain falsly suppos'd to be the Successour of Pope Pontianus 3.4.5 The Martyrdom of S. Vrsula and the eleaven thousand Virgins falsly refer'd to this age Fictions concerning them 1. AT this time S. Pontianus Bishop of Rome governed the Church of God whose Predecessour was S. Vrban who succeeded S. Calistus Now the Tyrant Maximinus raising the sixth Persecution sharpned it especially against Bishops and Teachers of the Christian Flock By his command therfore S. Pontianus who by the Emperour Alexander had been banish'd into Sardinia was crown'd with Martyrdom being beaten to death with clubbs To him succeeded S. Anterus by NatioÌ„ a Grecian who the year following was likewise put to death by the same Tyrant 2. Hence it appears that those Writers are manifestly disprooved who after S. Pontianus place in the Chair of S. Peter a person unknown to Antiquity called Cyriacus The Patrons of this Errour are the Authour of the â—asciculus temporum Bergomensis Nauclerus c. Hereto some Modern Writers add that Cyriacus was by birth a Brittain and appointed by S. Pontianus going into banishment his Vicar at Rome to exercise there in his absence the Papall offices for which cause he was by some called Pope 3. A yet greater Errour is that by which certain Authours refer the Martyrdom of S. Vrsula and many thousand Virgins her companions to these times Concerning whose particular Gests things are reported beyond all bounds of probability or even possibility Hermanus Crombachius who has written a book of the Martyrdom of those Virgins pretends that S. Vrsula was the daughter of a certain Prince in Ireland a Christian called Dionethus or Dionothus and that all her companions came out of the same Countrey These holy Virgins saith he the Emperour Maximinus beseeging and winning by assault Colonia most barbarously murdred Wheras it is most certain both by Tradition and all ancient Monuments that before S. Patricks time the first Apostle of Ireland there was in that Island no Prince that was Christian and much lesse could it afford eleaven thousand Christian Virgins Which by what miracle they should in those times be brought to Colen no man can rationally imagin 4. A yet more absurd fancy is entertain'd by some others concerning these Virgins who affirm that they in devotion undertook a pilgrimage to Rome accompanied by severall Princes and in their retinue the foremention'd Cyriacus and returning by Colen were there martyred Indeed a proper time is found by these Writers for a Pilgrimage to be perform'd by such an Army of Virgins c. when the persecuting Tyrant Maximinus so cruelly raged against Christians Notwithstanding besid's pretended Revelations there is produced an eye-witnes of all this a certain companion of S. Vrsula call'd Vetena who it seems escaped the slaughter that she might acquaint posterity with the story of her Fellows The tale reported by her is as followeth When we were at Rome there were at that time two wicked Princes whose names were Maximinus and Africanus Yet Maximinus though then Consul with Africanus never was at Rome who seeing our great multituds and how many Romans associated themselves to us conceived great indignation against us fearing least by our means Christian Religion might encrease and gather strength Hereupon having by â—heir Spyes learnt out what way we intended to â—ourney they sent with great hast messengers to a certain kinsman of theirs called Iulius who was Prince of the Nation of the Hunns exhorting him to bring forth his Army to persecute and destroy us Who readily complying with their desire rush'd violently upon us when we were at Colen and there shed our blood 5. Such dreams as these the inventions of vain and idle witts which gain no beleif to themselves and disgrace Truth reported by others deserve not to be confuted but with indignation to be rejected and conteâ—â—'d And as for the true Story of S. Vrsula's Martyrdom with her companions we shall herafter in due time and place about the middle of the fifth Century give a sober and rationall account of it shewing that she was indeed the daughter of one Dionothus a petty Christian Prince not in Ireland but Cornwall and that those holy Virgins being destin'd for spouses to great multituds of Brittains not long before placed in Gallia Armorica from them named lesser Brittany they were on the Sea surpris'd by a Navy of Hunns and by them led captives up the Rhine to Câ—len where they received a glorious Martyrdom X. CHAP. 1. Maximinus the Emperour slain by his Army His Successours 2. Of Pope Fabianus and his pretended Bull to confirm the Priviledges of Cambridge 3. Peace of Gods Church and many Churches built 4. An Ancient Monument touching the Emperour Gordianus and his Wife 1. MAximinus having raign'd not full four years was slain by his own soldiers at Aquileia to whom succeeded Maximus and Balbinus chosen by the Roman Senat to oppose Maximinus who after a few months were likewise slain by the Soldiers and in their place they advanced to the Empire Gordianus the grandchild of a former Gordianus who in a sedition against Maximinus had been proclamed Emperour in Africk and approved by the Senat and people of Rome but presently after was deprived both of his Empire and life 2. During the Raign of Maximinus as likewise of the Younger Gordianus the Holy Pope Fabianus sate in the Chair of S. Peter being the Successour of Pontianus There is produced by Caius the Advocat of the Vniversity of Cambridge a Bull of Pope Honorius dated the six hundred twenty fourth year of our Lord in which this Pope Fabianus is sayd to have approv'd and confirm'd the sayd Vniversity In case the said Bull be authentick it shall not here be inquired what Proofs those who obtain'd it from Pope Honorius could alledge for their pretending to such a Confirmation by S. Fabianus This is however certain that this Holy Pope was not only watchfull over the affairs of the whole Church but a favourer of learning and learned men To him did the famous Origen give account in an Epistle of the orthodoxe soundnes of his doctrin as Eusebius testifies 3. At this time the Christian Church enioyed great tranquillity saith Baronius Of which occasion many Bishops making good use not
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
hundred and eighty XXIII CHAP. 1. Honorius Emperour of the West 2. c. Pelagius the Heretick appears c. 5. The Roman Legion call'd our of Brittany 6.7 Alaricus invading Italy is twise vanquish'd 8. Innocentius Pope 1. IN the year of Grace three hundred and ninety five the glorious Emperour Theodosius dyed for whose soule S. Ambrose devoutly prayd the Prince Honorius assisting at the Holy Altar He left his Empire between his two Sons committing the Eastern Regions to the Elder son Arcadius and the Western to the younger Honorius who being of tender years was left under the tuition of Stilico whose daughter he maried Yet Stilico afterward not satisfied with this honour attempted to establish his own son to effect which he call'd or at least permitted barbarous Nations to enter and wast the Empire who in conclusion were the destruction of it 2. In the fourth year of Honorius his raign Pope Siricius dyed to whom succeeded Anastasius a man saith S. Hierom of rich poverty and Apostolick solicitude which he express'd in opposing the Errour of Origen which Ruffinus and his Disciple Melania now brought into Rome The same Holy Pope likewise first repress'd the Heresy of Pelagius which first appeared under him Of which for the relation which that Arch-heretick had to Brittany from whence he came we shall presently treat more largely 3. The year following the same Emperour publish'd an Edict which Iacobus Gothofredus conceives to have been directed to the Vicar of Brittany The From of Which Edict was this As we utterly forbid the offring of Pagan Sacrifices so our pleasure is that the Ornaments of publick Works though representing Pagan Superstitions should be preserved And to the end those who presume to demolish them pretend not any authority for so doing we hereby command that if any ancient Inscription or Law be found such papers be taken out of their hands and brought to us Thus Wrote the Emperour to Proclianus Vicar of the five Provinces Into which number Brittany was lately divided as hath been shewd 4. This Island seems at this time to have enioyd repose being freed from the violence of their Northern Enemies by a Roman Legion quartered in the confines It was governed by a Roman Generall call'd Marcus whom Honorius sent hither Of this peaceable State of Brittany the Poet Claudian gives testimony in his Panegyrick inscrib'd to Stilico who was Consull in the year of Christ four hundred 5. But this calm lasted but a little space for troubles hapning in Italy all the forces which defended Brittany being call'd away this poore Island was left miserably expos'd to her barbarous enemies Those Troubles were caused by an invasion of the Goths under their King Alaricus who out of Pannonia by the Norick Alpes descended to Trent from thence driving a Garrison of Honorius and so peircing into Rhetia was there stop'd by Stilico who made great preparations against him 6. The following year a battell was fought between Alaricus and Stilico wherin the Gothes were vanquish'd and might have been utterly destroyd had not Stilico permitted them to retire back into Pannonia This he did to the end his ambitious designs might more securely proceed during troubles by means of which he continued in possession of the Empires forces 7. Alaricus by pact with Stilico return'd towards Italy with a more numerous army And presuming to subdue the Countrey was again fought with by Stilico at Pollentia and once more overcome To this Battle the Roman Legion which was the only defence of Brittany was sent for as Bishop Vsher from Claudian the Poet well observes But such frequent invasions by barbarous Nations oblig'd the Romans to strengthen their Citty with new walls and Towers as the same Claudian elegantly relates 8. In these times Pope Anastasius dying there succeeded him in the Apostolick See Innocentius first of that name concerning the integrity of whose Faith thus writes S. Hierom to Demetrias a Virgin in Africa Because I feare saith he yea have been credibly inform'd that the venemous spriggs of Heresy he meanes Pelagianism doe still budd forth in Africa I thought my self obliged out of a pious affection of charity to admonish thee firmly to hold the Faith of the Holy Pope Innocentius who in the Apostolick chair is now Successour and Son to Anastasius and take heed of entertaining any strange Doctrins what ever esteem thou mayst have of thine own wit and skill XXIV CHAP. 1.2 Of Pelagius the Brittish Heretick 3.4 c The speciall Points of his Heresies condemn'd by severall Popes Synods c. 11. Brittany infected 12. Of Vigilantius his Heresies 1. HEre it will be seasonable to treat of the New blasphemous Heresy of Pelagianism which now began to infect the world The Authour of it was Pelagius by birth a Brittain for which cause S. Augustin stiles him Pelagius by Sirname Brito and S. Prosper more expressely calls him the Brittish Serpent And hereto consent S. Beda Polidor Virgâ—ll and generally Modern Historians But whether his originall came from the Roman Provinces in Brittany or the Scottish some doubt may be made considering S. Hierom in severall places mentioning him calls him a Scott descended from the Scottish Nation bordering on Brittany and elsewhere he says that he the most stupide of men was stuffed with Scottish pulse Not withstanding the Authour of S. Albanus his life in Capgrave affirms that he was Abbot of that famous Monastery of Bangor where two thousand and one hundred Monks under the Discipline of one Abbot did get their living by the labour of their hands 2. Certain it is that he was a Monk for by that title he is call'd for the most part by the Bishops in the Councill of Diospolis because he had no Ecclesiasticall degree And S. Augustin saith After many ancient Heresies a New one is lately risen not invented by any Bishops or Preists no nor so much as inferiour Clarks but by a sort of Monks which dispute against the Grace of God Isidor the Pelusiot adds that he was a vain stragling Monk incorrigible one who wandred from Monastery to Monastery smelling out feasts and fawning on Magistrats for their good chear c. observing withall that it was in his old age that he fell into this Heresy whereas before he had liv'd according to S. Augustins testimony in repute for his sanctity and Christian life of no ordinary perfection 3. The speciall Points of his Heresy are thus sett down by Sigebertus In Brittany saith he Pelagius endeavoured to defile the Church of Christ with his execrable doctrines Teaching that man may be saved by his merits without Grace That every one is directed by his own naturall Free will to the attaining of iustice That infants are born without Originall sin being as innocent as Adam was before his Transgression That they are baptised not to the end they should be
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
his aid the barbarous warlick Saxons prostituted it to their rapines and tyranny This Character we read of him in Malmsburiensis At that time Vortigern was King of Brittany a man voyd both of courage and counsell yea addicted wholly to carnall pleasure and the slave of almost all vices particularly of avarice pride and luxury He as we read in the Gests of the Brittains solicited and with the hope of making her a Queen deflourd his own daughter and of her gott a Son Who notwithstanding his incestous birth was by a miracle of Divine Grace a Saint his name being S. Faustus 3. His wife was a Lady equall to him in blood but most unlike in disposition By her he had three Sons Vortimer Catigern and Pascentius Whilst she lived he governed his Principality with moderation but after her death he loosed the rains to all vices For which having been reproved by S. Germanus and upon his impenitence in a Synod excommunicated he revenged himself by inflicting the fore mentioned iniuries and calumnies upon the Holy Bishop But in the end was severely punish'd by fire from heaven 4. Before his Election to the Vniversall Government of Brittany he was Prince of the Danmonij or as others write Consul of the Gevisses inhabitants of the South-western parts about Cornwall or South-wales Which Principality it seems he had governed well enough to be esteemd not unworthy to be preferr'd above his formerly fellow Princes though indeed that age the men of which Gildas calls atramentum aetatis the inke of their age afforded it seems so little choice that a Prince not absolutly vicious deserved reputation However this unworthy King is recorded a restorer of the Citty of Oxford We will awhile suspend a relation of the Gests of this unhappy King to the end we may interpose some affairs touching the Churches of Brittany at this time occurring XIV CHAP. 1.2 c S. Dubricius ordained Bishop of Landaff by S. Germanus The place of his Birth c. 1. AMong the actions beneficiall to Brittany done by Saint Germanus the election and consecration of Saint Dubricius to the Bishoprick of Landaff was deservedly reckoned This Dubricius say the Centuriatours of Magdeburg sirnamed Gainius Vagiensis from the place where he was born was peradventure the Son of a Monk by Euedila a Noble Virgin and grew afterward famous among tâ—e English Thus write they without all authority from antiquity desirous to faign one Example at least to be a president for their Master Luthers incest 2. But from more authentick Testimonieâ— it appears that Saint Dubricius was by nation a Brittain born in the Province of the Dimeta or West Wales he was sirnamed Gainius from the River which runs by the place where he was born His Fathers name is not mentioned among Authours his Mother was Euedila a woman of a clear fame for her vertues Thus write Bale Picts Powel and the Authour of his life in Capgrave 3. It is there moreover related how being a child care was taken to imbue his mind with litterature And having attained a few years more he made such proficiency in learning that not the ignorant only but such also as had acquired a good degree in knowledge repaired to him to encrease their skill among whom were Saint Theliaus Saint Sampson Saint Aidanus and others In the soile of his Nativity neer the River Vaga from whence he was called Vagiensis he chose a fitt seat for his own and his Disciples studies and there he spent many years in the charitable employment of communicating his learning to others Afterward having by command of an Angel built a Church there he preached and taught the people wholesom Christian Doctrin Moreover by imposing his hands he often cured many infirmities insomuch as those which came to him sad and unsound returned joyfull and in health And therefore he was qualified fitt to be advanced by S. Germanus to the Degree of a Bishop 4. The period of his life is uncertain Yet certain it is that he lived to a very old age for many years after this he was transferr'd by Aurelius Ambrosius then raigning to the Arch-Bishoprick of Caër-Leon in the Province of Monmouth So that he will once more occurre in our History As for his Disciples Saint Theliaus Saint Iâ—tutus c. eminent Saints and Doctours which therefore could not likewise escape the calumnious pens of the Lutheran Centuriators we shall treat of them in the following age 5. But here we must not omitt what a learned French writer Andrew Saussay in his French Martyrologe relates of another famous Disciple of Saint Germanus named Saint Briocus a Brittain who was afterward Bishop in Armorica or lesser Brittany so illustrious for his Sanctity that the See of his Bishoprick is to this day from his name called S. Brieu a suffragan Bishoprick to Tours 6. Saint Briocus saith he was by countrey an Englishman he should have said a Brittain of the Province of Corticia descended of a Noble Stock He was by Saint Germanus of Auxeâ—â—e preaching the Orthodoxe Faith there brought out of Brittany into Gaule and here by him instructed happily in the Discipline of Piety After he had enriched his mind with saving Doctrins he returned into his Native countrey and there informed his parents in the true Faith which he likewise preached with great successe in the countrey about After this being desirous to employ our Lords Talent yet more copiously he came over into Armorica where having shed the beams of Evangelicall Light on the minds of his kinsman Conanus Count of Triguâ—er Trecorensem he afterward cleansed him with the Laver of Baptism Then assembling severall devout persons aspiring to the perfection of a Religious life he built a Monastery and there by the liberality of the said Count he layd the foundations of an Episcopall See and being consecrated Bishop by the Archbishop of Tours Metropolitan of that countrey he with an admirable splendour of vertue ad piety governed the said Diocese the space of thirty years Afterward making a journey to Angiers to furnish himself with Ecclesiasticall ornaments he there breathed forth his spotlesse soule From thence his Body was caried back and with great honour buried in the Church which himself had built where frequent miracles were wrought at his Relicks Thus as he gave his name to the Monastery Town and Mother-Church of that Diocese so he likewise afforded continuall protection to them 7. Certain Irish Historians would challenge S. Briocus to their countrey as having been born in the Territory of Cork But his having been a Disciple of Saint Germanus who had nothing to doe with Ireland proves him a Brittain And whereas Bishop Vther conjectures that the Master of Saint Briocus might have been another Saint Germanus Bishop of Paris who lived in the following age His living with Conanus and relation of kinred to him demonstrate him both a Brittain and more ancient then the
David 3.4 Of S Kined 5. S. David forbidden to consecrate again the Church of Glastonbury 1. WHilst Cerdic was busy about the invasion of the Isle of Wight that vigilant Pastour of soules Saint David Bishop of Menevia assembled a Provinciall Synod call'd the Synod of Victory In which saith Giraldus Cambrensis the Clergy of all Cambria or Wales mett together and confirmed the Decrees of the former Synod at Brevy whereto they added new ones for the Churches benefit From these two Synods all the Churches of Cambria received their rules and Ecclesiasticall orders which also were confirmed by the authority of the Roman Church The Decrees of them both which the Holy Prelat David had first publish'd by speech he committed also to writing with his own hand and left them to be reserved in his own Church and Copies of them to be communicated to other Churches in that Province All which together with many other Treasures of that Noble Library furniâ—â—'d by him have been lost partly by age or negligence and principally by the incursionâ— of Pirats which almost every Sommer from the Isles of Orkney in long boats were accustomed to wast the Sea coasts of Cambria 2. The losse of this treasure deserves indeed to be deplored since thereby we might have been perfectly informed of the whole state of the Brittish Churches However we are from this ancient Historian assured that those Churches were regulated according to the Roman So that by examining the Doctrin and Disciplin of the Roman Church in that age we may be assured that the Brittish Churches beleived and practised the same And consequently that S. Augustin sent afterward to convert the Saxons brought no Novelties hither with him as some Modern Protestants doe accuse him since S. Gregory who sent him was exalted to S. Peters chair not above threescore years after this Synod 3. We read in the life of S. Kined in Capgrave that when S. David had publish'd his Edicts for the assembling this universall Synod of Cambria he took care humbly to invite thereto S. Kined But his answer was That for his sins being become distorted and crooked in his body he was unfitt for any society and much more to be adioyned to the company of such holy men Besides that he had not naturall strength sufficient to enable him to undertake such a iourney After his the same Authour relates a double Miracle how S. Kined having been restored to health and streightnes by the Prayers of Saint David by his own prayers was reduced again to his former infirmity crookednes 4. But I take no pleasure in exscribing the multitude of Miracles with which the following Writers of the middle age have rather obscured then illustrated the lives of Saints It shall suffise therefore in this place to declare that this S. Kined in the time of S. David fill'd Brittany with the same of his Sanctity He lived a solitary Anachoreticall life in the Province now called Glamorganshire probably in the same place where yet remains a Chappell called S. Keneth his Chappell left as a monument of his Sanctity Camden in his description of that Region writeth thus Western Gower is almost an Island by reason that the Sea encompasses it every where except in one narrow space in which it is ioynd to land It deâ—erves to be mentioned in story not so much for the towns in it as the fruits and the memory of a famous canonised Saint called S. Kined who there lead a solitary devout life 5. After the dissolution of the foresaid Synod S. David accompanied with severall other Bishops took a journey to the Monastery of Glastonbury with an intention to repaire the ruines of it again to consecrate it But how he was deterred from such a design by our Lord appearing to him in sleep forbidding him by a second Dedication to profane the Sacred Ceremony which himself had many years before performed in testimony whereof he with his finger peirced a hole in the Bishops hand which remaind open to the view of all men till the end of the next days Masse All this hath already been largely related in the beginning of this History at the year of Grace sixty four where was treated of the first foundation of that famous and most ancient Monastery of Glastonbury to which place I refer the Reader XIX CHAP. 1.2 c. S. David translates the Metropolitan See to Menevia 7 He exercises his Pastorall Office in Ireland 8 9.10 Of Irish Saints Particularly of S. Aedan 1. THE celebrating of this Synod is the last publick action which we find recorded of S. David Therefore we will here adioyn what remains of his Gests till his death which followd fifteen years after in the year of Grace five hundred forty four 2. Concerning his Birth and the Prophecies foregoing it as likewise his Education how in the year five hundred and nineteen in the Synod of Brevy he was elected and consecrated Bishop succeeding Saint Dubricius Arch-bishop of Caër-leon and Metropolitan of Cambria which See S. Dubricius three years before had relinquished retiring himself into solitude All this hath been already declared 3. Notwithstanding his Consecration he would not accept of a Metropoliticall Iurisdiction but upon this condition that he might transferre the See from Caâ—r-leon to Menevia a place for the remotenes solitude and neighbourhood of many Saints and Religious persons in the Islands and territory adioyning most acceptable to him Which Translation was approved both by King Arthur and the Synod then not dissolved 4. This Menevia is seated in the Province of the Dimetae now Penbrok-shire adioyning to the most remote Promontory of Brittany called by Ptolomy the Promontory of the Octopitae where saith Giraldus the soyle is stony and barren neither cloathed with wood nor interlaced with rivers nor adorned with meadows but exposed to the Sun and winds Yet with this penury the ancient Saints and Bishops were best contented accounting the remotenes from worldly tumults and noyse to recompence sufficiently all such incommodities 5. This Merevia or as the Brittains then called it Menew was in memory of this holy Bishop named by the converted Saxons David-Minster and by the Brittains Tuy-Dewy that is Davâ—ds house and at this day S. Davids The Bishop whereof was for many ages the Metropolitan of Cambria but at length became subject to Canterbury Notwithstanding the Inhabitants of Wales since the Conquest of Brittany by the Normans entred into a 〈◊〉 of Law against the Arch-bishop of Canâ—terbury challenging their former right and priviledge of independance but the cause was iudged against them How the Archiepiscopall Pall by occasion of a Plague was caried over Sea into Little Britâ—any and left in the Church of Dole shal be shewd hereafter 6. The Pastorall care and zeale of S David in maintaining the Catholick Faith against Heresyes particularly Pelagianism and Ecclesiasticall Discipline against vices and disorders is celebrated by all our Writers
them to mind caused great unquietnes and remorse in him But whereas the foresaid Authour says That by a custom introduced among the Brittains this Sacrament of Ordination of Bishops was practis'd thus imperfectly it appears that such a deficiency was crept in among them and this only since the Saxons entring caused so great disturbances in the Island that the Ecclesiasticall Canons were either forgotten or if remembred could hardly be practised Either there were no Metropolitans or they were so far distant that in those dangerous times no accesse could be had to them Most places wanted Bishops and even inhabitants so that it was a wonder that even the Holy Chrism could be supplied which no doubt was furnish'd out of Ireland 7. Hence it is manifest that these disorders and neglect of Ecclesiasticall Canons were an Errour veniall because unavoydable that in former peaceable times the practise was otherwise and the Canons were duly observed So that the purity of the Brittains Faith was hereby nothing prejudiced Therefore some Protestant Controvertists doe unreasonably collect from hence that the Brittains before S. Gregories time did not in their Ordinations conform themselves to the Roman Church but received their Rites from I know not which Eastern Churches Whereas no Eastern Churches can be found which neglected any of these Ceremonies and as for the Roman it is evident by what hath been formerly declared that the Brittains in their Discipline establish'd by Councils demanded a confirmation from the Sea Apostolick 8. But a more Authentick proof of the respect and dependance which the Brittish Churches had of the Roman cannot be imagin'd then the behaviour of S. Kentigern himself For being afterwards afflicted in mind for the foresaid defects in his Ordination he did not seek for Counsel or remedy from any Metropolitains in Brittany Ireland or France but only from Rome and the Supreme Bishop thereof to whom the Custody of Ecclesiasticall Canons was by the Church committed and who had authority to enjoyn the observation of them to punish the transgression and to supply or dispence with the defects either by negligence or necessity occurring in the execution of them 9. This is expressly declar'd by the foresaid Iohn of Tinmouth in his prosecution of the Life of S. Kentigern where he tells us That the Man of God went seaven severall times to Rome where he simply and particularly layd open his whole life his Election Consecration and all the accidents which had befallâ— him to S. Gregory the speciall Apostle of the English Vpon which the Holy Pope perceiving that he was a sincere man of God and full of the Grace of Gods holy Spirit confirm'd his Consecration knowing that it came from God Moreover at his often and earnest request yet with great unwillingnes he condescended to supply those small defects which were wanting in his Consecration and having done this he dismissed him to the work of the Ministery which was enjoyn'd him by the Holy Ghost 10. Hence appears that in the Ordination of S. Kentigern nothing was omitted that was of any necessity since it was only upon his importunity and for satisfaction of his Scrupulosity that S. Gregory supplied the omissions of certain Rites required by the Canons The greatest fault that the Holy Bishop could impute to himself was his being consecrated by one onely Irish Bishop against the Expresse Canon of a General Council But considering the unquietnes and danger of the times and the want of Bishops though there was a transgression of the words of the Canon yet there was none of the mind of it which certainly does not oblige to impossibilites And this was the resolution of the sence of it which the same S. Gregory gave to S. Augustin answering the like difficulty in these words In the Church of the Angli wherein at present thou art the onely Bishop thou canst not ordain any other Bishop but thy self alone without the concurrence of other Bishops XXIV CHAP. 1.2 S. Kentigern Vertues 1. HOW S. Kentigern behav'd himself in discharge of his Episcopall Office is thus further declar'd by the same Authour After his Consecration during the whole course of his life his custom was to eat only every third day and sometims fourth and his food was bread Milk cheese and butter For he alway abstain'd from flesh and wine or any other drink which could distemper Next his skin he wore a very rough hayr-cloath and over that a garment made of goat-shins together with a close Cowle and his uppermost clathing was a white Albe He always wore a Stole and caried a Pastorall staffe or Crosier not sphericall nor gilded and sett with precious stones but of simple wood bowing back at the toop and in his hand he ever held a book Thus he was always in a readines to exercise his function whensoever necessity or reason requir'd He lay in a stone-chest made hollow like a Biere under his head lay a stone and under his body were cast cinders and a Cilice of hayr in which posture he with some unwillingnes admitted a short sleep after which he would plunge himself in cold water and so recite the whole Psalter This customary practise neither snow nor rain did interrupt nor any thing but sicknes or journeying and then he would redeem a discontinuation of these austerities with some spirituall exercise Thus does that Authour describe S. Kentigerns private life by many other arguments showing him to be a man absolutely perfect in all vertues 2. Consequently he relates other actions of his in order to the discharge of his Episcopall Office saying He fix'd his Episcopal See in the Citty of Glasco where likewise he ordain'd a great Congregation of Religious men who liv'd according to the form of the Primitive Church in community of all things The Infidels in his Diocese he converted to the Faith Apostats and Hereticks he by his sound doctrin recall'd to the bâ—som of our Holy Mother the Church He every where threw down Idols and Images of Devils and built some Churches He distinguish'd Parishes by their certain bounds He was always travelling to gain soules to God never riding on hors-back but in imitation of the Apostles always going a foot And because he would not eat his bread in idlenes his custom was to labour with his hands in agriculture His other Gests we shall relate here after XXV CHAP. 1.2 c. Mordred King Arthurs Nephew rebelles He is pursued by King Arthur and both slain 7.8 King Arthur dyed and was buried at Glastonbury 9. His appearing again long expected by the Welsh 10 11. c. His Monument discovered in after ages 1. ABout this time it was that our famous King Arthur found at last repose in his grave which he could never enjoy during life The manner how he was brought to his end is thus related by our Historians 2. In an expedition which upon some unknown occasion he made abroad he left the
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
point of his sharp stile against one named Câ—neglas by interpretation Yellow Lyon whom he accuses of all sorts of crimes impiety againâ—â— God and savage cruelty to his subjects repudiating his lawfull wife and violating her Sister who after her widdow-hood had vowd chastity to God and lastly by many injuries afflicting holy men and Preâ—â—â— which ceased not to offer up to God their sight and prayers for him Whom he exhorts to change his life that he might reap benefit by the Prayers of those who had power to bind in heaven whan they had bound in this world and to loose likewise such as were penitent 4. Now by a view of the impieties of all these last Princes of Brittany the Reades will observe the justice of Gods severity against so wicked a Nation from which he took the Spirituall Kingdom of Christ and bestowd it on a people which few years after brought fruits worthy of it And again out of this dunghill of vices some pearles may be gathered for here we find the Wise Gildas commending a perpetuall vow of Chastity made not only by Virgins but Widows also the infringing of which vow he bitterly inveighs against And again he acknowledges in Gods Preists a power of retaining and absolving sinners not by way of declaration but authority and iurisdiction 5. In the year five hundred fifty nine dyed Ida King of the Northumbrians to whom succeeded his Son Alla whose Empire extended both over the Deiri and Bernicians This is that King Alla to whose name Pope Gregory alluded when he said prophetically that in the Province of King Alla there should be sung Alleluia But we must observe that though he had the authority paramount over all the Kingdom of the Northumbrians yet there were in some of the Provinces Brittish Princes with dependance on him which called themselves Kings So we mentioned lately Mâ—â—ken King of the Cumbrians For these Northern Saxons having obtaind their dominion not by absolute conquest but in many Provinces by Treaty they left the Princes there still invested with their former authority yet with dependance and deference to them VIII CHAP. 1.2 c. Saint Theodoric a Brittish Prince retires into solitude And comes out to fight with the Saxons In which fight he is mortally wounded 6.7 c. His Son Monric censured by a Synod at Landaff 1. THis Age afforded us more then one Example both of the vigour of Episcopall Authority and zeale exercised by a Holy Bishop Synodically and likewise of submission to the said Spirituall Authority by Princes otherwise of little devotion on the contrary staind with many vices and crimes But before we relate these particulars we will first declare who this Bishop and Princes were 2. The Bishops name was S. Oudoceus the Son of Anaumeda Sister to S. Theliau and Budic a Prince in Lesser Brittany S. Oudoceus from his infancy was addicted to piety He was assidileus in fasting watching and prayer for an everlasting reward In devotion he visited the Monument of S. Peter at Rome and at his return he went to the place of S. David and from thence he diverted to the Church of S. Theliau taking with him certain Relicks which during his Pilgrimages he had obtaind Afterward he succeded Saint Theliau the next Bishop of Landaff after Saint Dubricius and was an heyr not only of his dignity but of his vertue doctrin and miracles He is commemorated on the sixth day before the Nones of Iuly 4. Next as touching the Prince his name was Mouric Son of Theodoric Prince of Glamorganshire in the Province of the Silures who being weary of worldly vanities undertook a Monasticall Profession and served Almighty God in solitude having transferr'd his Pricipality on his son Mouric Into which his Son was no sooner entred but the Saxons broke into his countrey and began to wast it Whereupon the inhabitants had recourse to their former Prince Theodoric whom they even compelled to quitt his desart and to be their Generall in the war He full of Divine courage encountred the infidell Enemies whom he putt to flight at Tintern nere the River Vaga But having received a dangerous wound in the combat he returned homeward and perceiving that it would prove mortall he gave charge to his Son Mouric that in what place soever he should end his life he should there build a Church to God and a Sepulcher for himself After this proceeding in his journey he had not passed above five miles but at a place where the Rivers Vaga and Severn meet he gave up his Spirit 5. There did his Son Mouric erect a Church in which he layd his Fathers body whom posterity venerated as a Saint calling the place from his name Merthir-Tendric that is The place of the Martyr-Theodoric At this day it is more contractedly called Merthirn In the same place saith B. Godwin is seated the house and possessions of the Bishops of Landaff adding That Mouric first of his own accord gave to that Church a farm called Mochros lying on the banks of the River Vaga together with Portheassegg and the Church of Gurvid And afterward for expâ—â—â—ion of a murder committed by him on a person called Cynetu contrary to a league by oath contracted between them he added other possessions as Ringranauc Nantana and Kansulvim with other lands besides He had two Sons Arthruis and Frior and by Arthruis or Athruis he had a grandchild called Morcant 6. This is that Prince Mouric this the crime against which the Holy Bishop Oudoceus exercised his spirituall authority the order and manner we read expressly declared in the Acts of a Synod of Landaff lately rescued from darknes and worms by our diligent Antiquary Sir Henry Spelman the tenour whereof is as followeth The Synod of Landaff assembled by Oudoceus third Bishop of that Church about the year of Grace five hundred and sixty in which Mouric King of Glamorgan for his perfidious murdring of Cynetu was excommunicated c. 7. King Mouric and Cynetu mett together at Landaff and in the presence of Oudocâ—us Bishop swore before the Relicks of Saints lying before them that they would observe a firm peace between them Some space after this solemn Oath thus made King Mouric by treachery slew Cynetu Whereupon Bishop Oudoceus called together all Ecclesiasticks from the mouth of Taratyrin-Guy to Tyvi together with three Abbots Consen Abbot of the valley of Carban Cargen Abbot of Ildute and Sulgen Abbot of Docquinni and in a full Synod excoÌ„municated King Mouric for the murder by him committed and for perjury in transgressing the Covenant made in his presence and on the Altar of S. Peter the Apostle and of S. Dubricius and S. Theliau moreover inclining the Crosses toward the ground he interdicted the countrey of Mouric and so dismissed the King The Christian Communion also cursed the King with his progeny the whole Synod confirming it and saying Let his days be few his children
THE year following Brittany afforded a memorable example of the instability of worldly greatnes and power in the person of the hitherto prosperous King of the West-Saxons Ceaulin who after all his conquests was at last overcome in fight and expell'd his kingdom and life also Which is in this manner related by Malmsburiensis Ceaulin saith he in his last days was banish'd from his kingdom exhibiting to his Enemies a miserable spectacle of himself For such was the generall hatred born to him both by the Brittains and Saxons that they all unanimously conspir'd to destroy him Armies therefore being gathred on both sides a battle was fought at Wodensdike in the one and thirtieth year of his raign where his forces were utterly defeated after which he was compell'd to forsake his kingdom and a little after he dyed 2. The place where this battle was fought is in Wiltshire where a great fosse divides the Province in the middle saith Camden from East to West call'd by the inhabitants Wansdike and fabulously reported to have been made by the Devil upon a Wednesday for it takes its name from Woden or Mercury the Saxon Idol which gave the appellation to Wednesday The cause of the raising of that rampire seems to have been for a separation of the Kingdoms of the Mercians and West-Saxons And neer thereto is seated a Village call'd Wodensbury where Ceaulin fighting against the Brittains and Saxons was utterly broken 3. After the death of Ceaulin his Brothers son Cealric possess'd the Kingdom of the West-Saxons but being much inferiour in courage to his Predecessour he did not inherit that extent of power which Ceaulin had exercised over the other Saxon Princes Which opportunity was not omitted by Ethelbert King of Kent next in power to Ceaulin who without much hazard obtained that preeminence By which meanes a freer way was opened to communicate Christian Truthes to severall Provinces of the Kingdom after they had been once entertained by Ethelbert which hapned little above three years after the death of Ceaulin XX. CHAP. i. 2 c. The Irish Churches reduced from Schism by S. Gregory 1. SAint Gregory in the third year after he was Pope by his authority and wisedom restored the Churches of Ireland to Catholick Vnity from which they had been separated upon occasion of the quarrell about the Tria Capitula of which we treated before His Epistle to them concerning that subject is extant which that it had its full effect to their satisfaction may be proved by many arguments For presently after this time there is mention of severall of their Bishops and devout persons which undertook Pilgrimages to Rome to visit the Holy places and to expresse their duty to the supreme Bishop 2. Moreover another Epistle of the same Holy Pope is extant also in answer to certain doubts and questions which they had proposed to him touching the Rites and manner of Baptism what Form of Profession was to be administred to such as returned to the Church from the Nestorian Heresy c. But since those matters doe not concern the Ecclesiasticall affaires of Brittany the Reader if he be inquisitive may inform himself concerning S. Gregories resolutions in those cases from S. Gregory himselfe in his Works every where to be mett with 3. Onely we shall in this place observe that the Churches of Brittany were at this time free from any stain of Schism or Errours in Doctrines Yea probable it is that by them the Churches of Ireland were denounced to the See Apostolick as culpable It was about the year five hundred sixty six saith Baronius that they engaged themselves in the said Schism and now after twenty six years through Gods goodnes and by the endeavours of his servant S. Gregory they were restored XXI CHAP. 1.2 c. The death of severall Saxon Princes 4.5 The Death of the devout Queen Ingoberga Mother to Queen Bertha 1. IN the year of Grace five hundred ninety three Edelric King of the Northumbers dyed and his Son Ethelfrid succeeded him sirnamed the Cruel concerning whom Malmsburiensis gives this Character Thus being possessed of his Kingdom he began first vigorously to defend his own dominions then unjustly to invade the bounds of others and every where to seek occasions of exalting his glory Many combats were undertaken by him providently and executed gallantly for neither was he restraind by slouth when war was necessary neither in the exercising it did his courage impell him to temerity 2. About the same time Titillus King of the Eastangles being dead his Son Redwald possessed his throne who by some Writers is accounted the first founder of that Kingdom By the perswasion of the Holy King and Martyr S. Edwyn he was induced to give his name to Christ in Baptism But these and many other things concerning him which fill the Saxon Annalls hapned severall years after this time and shall in their due place be declared 3. This year was fruitfull in the deaths of our Saxon Princes for Crida King or Duke of the Mercians now likewise ended his life to whom succeeded his Son Wibba or Wippa not memorable in story for any thing so much as leaving behind him his illustrious children Penda Kenwalch and Sexburga of whom hereafter 4. About the year five hundred ninety four the pious and vertuous Queen Ingoberga received the reward of her patience by a holy and happy death She had been the wife of Charibert one of the Kings of the Franks and after she had born him a daughter was unworthily repudiated by him to make way for a Concubine called Meroflenda Her memory challenges a place in our History in as much as most probably she was Mother to Bertha or Aldiberga the Christian Lady above twenty years since maried to Ethelbert King of Kent whose piety and endeavours had a great influence in disposing her Husbands mind to embrace the Christian Faith very shortly to be proposed to him by S. Augustin the Monk 5. As touching the said Queen Ingoberga we receive a character of her vertues and an account of her happy death from a worthy French Bishop an eyewitnes of both to wit Gregory Bishop of Tours whose relation is as followeth In the fourteenth year of King Childebert Ingoberga Widow of Charibert departed this life A Lady she was of great sincerity and devotion diligent in watching prayers and Alms-giving She I suppose by direction of the Divine Providence sent messengers to mee desiring my counsel and assistance about her Last Will and disposing of matters which she intended for the good and remedy of her soule For which purpose she requested my personall presence that after advice between us her intentions might be committed to writing I could not refuse to come to her and at my entrance I mett with a Religious man who received mee courteously and presently called for a Notary Then we advised together after which she bequeathed some legacies and
stole or by fraud usurped any thing belonging to the Church to Bishops or other Ecclesiasticks of inferiour degrees For his desire was to give his protection especially to those whom he had so reverently received and whose Doctrine he had embraced 2. What those Decrees and Forms of Iudgments were may be seen in that celebrated Manuscript called the Text of Rochester which in the days of King Henry the first was composâ—d by Enulphus Bishop of that Citty under this Title These are the Decrees or Iudgements which King Ethelbert constituted in the life time of Saint Augustin Here I will sett down onely such Laws as regard the Church and which Saint Beda seems to mention The which have been brought by Sir H. Spelman into the first Tome of English Councils and expressed both in the Saxon and Latin tongues The sence of them here follows 3. Whosoever shall uniustly take away any thing belonging to God and the Church shall make satisfaction by a twelve-fold restitution If such things belong to a Bishop he shall restore eleaven fold If to a Preist nine fold If to a Deacon six fold If to an inferiour Clark three fold If the peace of the Church shall be violated by any one let satisfaction be made by paying double and the like for disturbing the peace of a Monk If when the King shall call an Assembly of his people and any iniury shall be offred them the Offender shall restore double and moreover pay to the King fifty shillings Solidos If when the King shall be entertained in any house any dammage shall be done there let it be recompenced double c. 4. Besides these saith the same Sir H. Spelman in his Annotations to these Decrees there follow many other Laws pertaining to honesty of life and correction of manners but these are all which regard the Church The precise time when these Decrees were published does not appear but as the Title declares they were made whilst Saint Augustin was alive and as the care of the Church manifests they were published after King Ethelberts conversion XXVI CHAP. i S. Augustin ordains S. Laurence his Successour 2.3 c. His Bull confirming the Monastery of Canterbury suspected 1. THERE is among our Historians great variety of iudgments touching the number of years spent by Saint Augustin in Brittany and in what year he dyed Those who place his death in the third year of this Century as Iohn Stow or in the fourth as Baronius endeavours to collect from Saint Beda doe too-much hasten his end For the Charters of King Ethelbert before mentioned declare that he was alive in the fifth year On the other side those prolong his life too-much who affirm that he dyed not till the year of Grace six hundred and fifteen as some Authours quoted by F. Reyner in his Apostolatus or thirteen as Sir Henry Savill in his Chronologicall Fasts or twelve as Malmsburiensis or eleaven as Polydor Virgil For Pope Boniface in his Letters dated six hundred and ten does suppose him dead Therefore in such variety of opinions Sigebert and Mathew of Westminster most probably place his death in the year of Grace six hundred and eight 2. A little before his death Saint Augustin consecrated Laurence a Bishop designing him his Successour in the Archiepiscopall See Which he did after the example of many former holy Bishops who upon their view of death approaching relinquishing the care of others attended devoutly to the contemplation of that one necessary thing This same passage is thus related by Saint Beda Laurence succeeded Saint Augustin having been ordained Bishop by him whilst he was yet alive out of an apprehension least after his death the State of the Church as yet tender being destitute of a Pastour though but foâ— a moment shâ—uld begin to falter And herein he followed the Example of the Prime Pastour of Gods Church namely Saint Peter Prince of the Apostles who having founded the Church of Christ at Rome is reported to have made Saint Clement his Coadjutour in preaching the Gospell and consecrated him his Successour 3. The last publick Act attributed to Saint Augustin was the Confirming by a Solemne Bull all the Rights and Priviledges of his Beloved Monastery of Saint Peter and Saint Paul exempting it from all Episcopall Iurisdiction from all tribute servitude c. Prohibiting all Bishops to say Masses exercise Ordinations or Consecrations c. as by their own authority or Iurisdiction in that place deputed for the Treasury of Saints and burying place of succeeding Arch-bishops and Princes And assigning the Election of Abbots to the free Suffrages of the Monks c. All which Priviledges he confirmed with a denunciation of eternall damnation to transgeessours of them by the authority of Saint Peter and his Vicar the Bishop of Rome Saint Gregory This Bull was published in the presence and with the approbation of King Ethelbert his Son Eadbald all the Nobility of the Kingdom his Successour Laurence Mellitus Bishop of London Iustus Bishop of Rochester and Peter the Abbot and Monks of the same Monastery 4 To which Bull there was appended a Seale of Lead Neither is it a wonder saith the Transcriber of the said Bull that Saint Augustin being a Roman an Apostle of the English Nation and a Legat of the Apostolick See indued with a plenary Authority to erect Bishopricks and consecrate Bishops all which were to be subject to him should have the power and right to make use of a leaden Seale Though for the space of five hundred years the like priviledge was not afterward granted to any of our Bishops 5. Notwithstanding Sir H. Spelman not unreasonably suspects this not to be a genuine Bull because the fabrick of the Seale expresses not so great antiquity and the Sculpture of it more elegant then suited with that age likewise the Image of our Saviour and the form of a Church engraved in it ressembles the exactnes almost of these later times Moreover the Letters of the Inscription are such as were used in far later ages about the raign of King Henry the second or Richard the first And lastly the Seal is appended to the Bull not after the Roman fashion with a Chord of Silk but with a Skrole of parchmin after the Norman custom To these we may add that by mentioning in the same Writing together both Laurence his Successour and Peter the Abbot who was drowned above a year before that designation of a Successour the order of times is manifestly crofounded and the authority of the Bull prejudiced 6. However that most of these Priviviledges were even from the beginning conferred on that Monastery yea by Saint Augustin himself in vertue of a delegated authority from the See Apostolick though the simplicity of that age did not need such Legall Instruments and formall clauses the constant Tradition of that age doth justify Which Priviledges in succeeding times were frequently ratified by following Popes
that the building was interrupted Insomuch as seaven years after they resolved by reason of the excessive charges to give over that structure and to translate the Body of the Abbesse into another Church already finished and dedicated Therefore opening the Sepulcher they found the Body of the Holy Virgin as free from all corruption as it had been during her life free from carnall affections Therefore the Religious Virgins having again washed and cloathed it with fresh vestments they translated it into the Church of S. Steven the Martyr The solemnity of her Deposition is there with great glory celebrated on the Nones of Iuly On which day likewise her name is recited among the Saints in our English Martyrologe VIII CHAP. 1.2 The Gests of S. Beuno and S. Elerius Brittish Saints and Masters to Saint Winefrida 4.3 c. The Gests of the glorious Martyr S. Winefrida 1. AT the same time Virginity and chastity triumphed likewise in the Brittish Church for excepting the difference about the celebration of Easter there was a perfect agreement in all points of Faith between the Brittains and Saxons The person whose Victorious Chastity illustrated this age was the glorious S. Winefride who willingly offred her self a Sacrifice to preserve her Virginity consecrated by vow to her Celestiall Bridegroom Which voluntary Oblation was so acceptable to Almighty God that he recompenced it with so stupendious a Miracle as neither the precedent nor following ages of the Church could afford one to equall it 2. This love and valew sett upon holy Virginity was instilld into her by her Spirituall Teachers two Brittish Saints Saint Beuno and Saint Elerius of both which the Memory is celebrated in our Martyrologe Of the former on the fourteenth of Ianuary where he is sayd to have been famous for Sanctity and Miracles and of the latter on the thirteenth of Iune and the year of both their deaths is assigned this six hundred and sixtieth in which also the Authour of Saint Winefrides life in Surius says that she flourished Now the Gests of these three Saints we will here deliver together from the credit of Robert Abbot of Shrewsbury who above five hundred years since wrote the life of Saint Winefride out of ancient Brittish Records which he begins thus 3. There was a certain holy man of great perfection who dwelt in the Western part of Brittany He was descended of Princely parents but despising his hereditary glory he fled away poore and became a Monk eminent in all vertues And having built severall Churches in many places in which he placed Monks for the service of God he was divinely admonished to seek out an habitation provided for him by God At last he came to the territory of a certain man of great power named Thewith or as some call him Trebwith to whom he said I beseech you to grant me out of your hereditary possessions a small portion which may serve partly for mine own use and partly for the service of God that I may there build a Church in which I may attend on Gods worship and dayly pray for your salvation The Noble man readily granted his request and withall committed to him his onely daughter named Wenefred to be instructed by him in piety Whensoever therefore the holy man taught the people preaching to them the doctrines of salvation he sett the said young maid at his feet admonishing her to attend diligently and affectuously to his admonitions By this means the Virgin through Gods Grace and mercy encreased every day in piety and spirituall Wisedom and entertained a purpose of renouncing mariage yet durst not make known to her parents such her resolution But coming to the man of God she freely declared her most secret thoughts to him telling him That the seed of the Divine Word which he had sowd had wrought such effect in her that she determind to renounce all the pleasures of the world and for the honour of God to preserve her Virginity entire and undefiled Now that I may perform this my purpose said she I must desire your intercession with my parents 4. The Holy man having heard the Virgins request promised her his utmost endeavour to obtain her parents consent And presently after having proposed the matter to them they with teares blessed God for their childs piety and willingly granted her desire From that time the devout maid assiduously sate at the Holy mans feet and with an ardent affection attended to the praises of her heavenly Spouse proceeding from his mouth She suffred no earthly cares to enter into her mind she frequently watched whole nights at her prayers in the Church She would oft importunely sollicite the Holy man to discourse to her of the life graces and perfections of her Lord which when he delivered the comfort and pleasure which she received from thence exceeded all worldly or sensuall concentment Thus though she was of tender years yet in vertues and piety she was very aged and as it were dead to all concupiscence 5. Now it hapned on a certain Sunday when her parents were gone to Church some necessary occasion detaind her at home At which time a certain young man named Caradoc the Son of Alan Prince of that countrey entred the house where he found the Virgin alone sitting near the fire She knowing the Prince hastily rose up and humbly desird to know his pleasure His answer was You are not ignorant who I am and how I abound in riches and honour all these riches and honours you shall partake if you will yeild to my will The modest Virgin perceiving his foule intent held down her dead and blushed extremely At first she seemd as if she was much troubled that he should find her unready and unadorned and she told him Sir you being a Prince there is no doubt but you are able to heap upon mee all worldly happines in abundance if I were your wife However be pleased to expect here awhile till my Fathers return in the mean time I have some busines in my chamber and will come back presently This she said to gain a little time for she saw the unhappy young man burning and almost enraged with lust With much adoe he permitted her to goe to her chamber having some hope that she would return assoon as she was dressed and adorned She therefore entred hastily her chamber and as hastily went out of the dore on the other side and with all her force ran toward the Church 6. Assoon as the young man perceived this he became all in a fury and drawing out his sword he ran swiftly after her soon owertaking her and with a stern look told her I have a long time loved thee and desired to enioy thee and darest thou scorn mee Be now assured that if thou refusest my embraces I will presently cutt of thy head She hearing and nothing affrighted with these threats answered him saying I am by Vow espoused to the heavenly King
Beda was in practise among the Eastern Ecclesiasticks though he does not describe the fashion of it But it seems to have consisted in a totall shaving or at least close polling of the whole head For he affirms that Saint Theodore Arch-bishop Elect of Canterbury who came out of Cilicia was obliged to expect four months till his hair was grown sufficiently to have a crown made round about his head after the Roman manner 6. The present Dispute therefore was whether S. Peters manner of Tonsure in use at Rome was to be onely received in Brittany This seems to appear from an Epistle of S. Aldelm by command of a Synod directed to a certain Brittish Prince called Geruntius in which he reprehends the Brittains for using a Tonsure different from the Roman The passage of the said Epistle pertinent to this purpose is this A rumour saith he is largely spread that there are certain Preists and Clergy-men in your Province who obstinatly reject the Tonsure of Saint Peter alledging for their only excuse that herein they imitate their Predecessours whom they with swelling language describe as persons wonderfully illustrated with Divine Grace 7. The care which the Popes of this age had that S. Peters Tonsure should be only received in Brittany is manifested by Pope Vitalian who would not suffer Theodorus Arch-bishop of Canterbury who had been shaved after the Eastern manner to come into Brittany till his hair was grown so as that he might be shorn after the Roman manner Thus writes S. Beda Theodorus saith he after he was ordaind Subdeacon expected four months till his hair was grown to a length sufficient to be cutt into a Crown For his Tonsure before was after the Eastern fashion attributed to S. Paul 8. But besides these there was a third manner of Tonsure by which onely a half crown was formed on the lower part of the head before from one ear to the other all the rest of the hair being left at full length And this fashion in these times came in use among the Irish Clergy This form the Irish Writers condemning it call Simon Magus his Crown which appellation they received from Rome Now how this practise came into Ireland we read in an ancient Book of Canons cited by B. Vsher. The Romans say that this Tonsure took its beginning from Simon Magus who shaved himself only from eare to eare thereby to expell the vertue of the Tonsure of Magicians by which onely the fore-part of the head was covered The Sermon likewise of S. Patrick testifies that the first Authour of this kind of Tonsure in Ireland was one who had been Swine-heard to Loiger the Son of Nele King of Ireland and from him the Irish have generally received this fashion 9. Against this manner of Tonsure the English Abbot Ceolfrid in S. Beda writes to Naitan King of the Picts In which letter he affirms the most excellent sort of Tonsure to be that of S. Peter in practise at Rome and the most detestable this of Simon Magus Adding for a proof of the excellency of S. Peters Crown these words We are shorn after that manner not only because S. Peter was so but because S. Peter thereby commemorated our Lords Passion and therefore we desiring and hoping to be saved by the same passion bear the sign of it as he did on the higher part of our body For as every Christian baptized being made so by the death of our Saviour is wont to bear the sign of the Holy Crosse on the fore head that by its defence we may be guarded from the incursions of Evill Spirits and also be admonished that we ought to crucify the flesh with its vices and lusts So likewise ought those Ecclesiasticks or Monks who more strictly oblige themselves to continence for our Lord to bear on their heads that form of a Crown which he in his Passion caried on his head and which was made of thorns that he might take away the sharp thorns of our Sins 10. Now whether the Picts and Scotts had received from the Irish the Tonsure ascribed to Simon Magus is not certain However it is manifest that this was a practise introduced in Ireland after S. Patricks time and contrary to his Institut For in a Synod celebrated there in his time we read this Canon Whatsoever Clergy-man from the Dore-keeper to the Preist shall be seen abroad without a Tunick or Cassick and not cover the nakednes of his belly or who shall not wear his hair thorn after the Roman manner And if his wife shall not wear a veyle when she walks abroad Let such be contemned by Seculars and separated from the Church 11. From the severall passages here alledged we may conclude that the Motive of the Dispute in this Synod or Assembly of Strenes-halch proceeded from a zeale in S. Wilfrid and other Ecclesiastical persons from Kent c. to reduce the Scotts and Picts to their first Principles and Rites which they received frō Rome which by negligence had been deprav'd which was a design very commendable since Vniformity even in small things once neglected draws after it divisions in greater Notwithstanding that they urged not this Vniformity in Tonsure as a matter in it self of any necessity the forementioned Abbot Ceolfrid declares in his Letter to Nattan where he says We doe freely professe that the Errour about Tonsure is not harmfull to those who have a pure Faith to God and Charity to their Neighbour Especially cinsidering that in the ancient Catholick Fathers we cannot reade that there have been any Controversies about the manner of Tonsure as there have been about differences in matters of Faith or Celebration of Easter 12. These were the Points debated in this Conference concerning the Canonicall time of celebrating the Paschal Solemnity and Ecclesiasticall Tonsure Other small differences likewise there were about External Rites but of so small consideration that our ancient Records have not vouchsafed to mention them And surely they were very small since the fashion of Tonsure deserved to be mentioned as a matter of Dispute And from hence we may undeniably conclude that the Scotts Picts and Brittains in all matters of Faith without exception agreed with the Saxon that is the Roman Church Those dissenters had through neglect or ignorance varied from the Vniversal Church in some outward Observances but in all Doctrines and publick Practises consequent to such Doctrines they still remaind unreproveable Otherwise no doubt they would at this time have been called to an account for their Errours 13. Now what successe this Conference or Synod produced as to the Scotts S. Beda thus breifly declares The debate being ended and the Assembly dissolved Agilbert returned home namely into France But Colman Bishop of Lindesfarn perceiving his Doctrin and Sect now exposed to contempt took a long with him those who had a mind to follow to witt all those that refused to admitt the Catholick Observance of Easter
divided by an intestin warr But he did not as he hoped find them unprepared nor destitute of courage to resist him For after many losses sustained in severall parts of the countrey they at last took courage and uniting their forces together came to a battell wherein they had the upper hand and constraind Cedwalla to fly As for his Brother Mollo or Mull he in his flight being compelled to retire into a certain Cottage the enemies fett it on fire so that he not daring to issue out was consumed by the flames Yet did not Cedwalla for all this desist from repairing his losses by frequent micheifs done to the inhabitants of Kent and a more full revenge he bequeathed to his Successour King â—naâ— as in due place shall be declared 6. B. Parker in his Antiquities assigns a strange cause wâ—y this Mollo was burnt by the Kentish soldiers saying Some affirm that the cause of the death of Mollo was because the Kentishmen perceived that he was very obstinat in defending Images concerning which a Controversy in that age was solemnly debated But it does no where appear that Mollo was a Christian. Certain it is his Brother Cedwalla was not baptised till after this when he had made a iourney to Rome in devotion for that purpose It was therefore in probability his obstinacy not to reliquish his Idols or Pagan worship that might because of his death And as for the pretended Question about Sacred Images it was not raised in the Church till about a hundred years after this and then it began in the East by certain factious Christians half-Iewes Neither doe we find any signs in our ancient Records that Brittany was disturbed with that debate If this Mollo therefore was a Christian it is well known what doctrine Saint Augustin and his Successours taught in Kent touching the Veneration of Images and that Saint Birinus Agilbert Hedda and Wilfrid taught the same among the West-Saxons 7. Cedwalla after he had for some time vented his fury against Kent turned his arms to the subdâ—ing the Isle of Wight adioyning to the Province of the south-Saxons already conquered by him And how great a blessing that Island obtained by his cruelty wee find thus related by Saint Beda After that Cedwalla saith he had the possession of the Kingdom of the Gevissi or West-Saxons he subdued the Isle of Wight the inhabitants whereof were to that time wholly addicted to Pagan Idolatry whom he endeavoured wholly to exterminate and to place in their rooms his own Subjects yea as the report is he obliged himself by vow though as yet he was no professed Christian nor baptized that if he gott the possession of the Island he would consecrate to our Lord the fourth part both of the land and spoyles And this Vow he effectually performed insomuch as he gave to Saint Wilfrid who not long before was arrived there out of the Northern parts the use of the said land and prey Now the measure of that Island according to the English estimation is so much as may maintain twelve hundred families So that the possession of three hundred families was given to the Bishop But he recommended the portion given him to one of his Clarks named Berwins who was his Sisters Son And withall gave him a Preist called Hildila to the end he might administer the Word of life and Baptism to all that would be saved 8. It is also probable that about this time the same Cedwalla gave to S. Wilfrid the Town called Paganham concerning which Selden makes mention of a certain clause in the said Kings Charter importing that a threefold freedom was granted to that place now given to the Church to witt a freedom from having a Castle built there and from contribution to mending the bridge and lastly from payments to the army if this be the right interpretation of the rude Latin phrase Absque trinoda necessitate totius Christiani populi id est areis munitione pontis emendatione exercitij congestime liberam perstrinxi Another Charter to the same holy Bishop is likewise extant to which is annexed this clause For a further confirmation hereof I Cedwalla have putt a turf of the said ground upon the holy Altâ—r of our Saviour and by reason of my ignorance in writing my name I have expressed and subscribed the sign of the holy Crosse. Now from hence is manifest that at the time of the invasion of the Isle of Wight Cedwalla was a Christian Cathecumen though he deferred his Baptism out of a desire to receive it at Rome V. CHAP. 1.2 Two young Princes Martyrs in the Isle of Wight 3. King Cedwalla his reverence to Saint Wilfrid 1. THE Isle of Wight was the last Province of Brittany which received the Christian Faith and that New Church was consecrated with the blood of two young Princely Martyrs the Brethren of Arvald or Arvand King of that Island The manner hereof is thus described by S. Beda 2. Wee must not passe over in silence saith he how two Royall children brethren to Arvald King of the Island were by a speciall Grace of God crownd with Martyrdom being made an Oblation of First fruits of such inhabitants of the said Island as were to be saved by Faith For when the Enemies army approached they fled privatly out of the Island into the adioyning Province of the Iutae or Hampshire Where being come to a place called Ad lapidem Stoneham they hoped to conceale themselves from the sight of the conquering King Cedwalla but they were betrayd and by his command appointed to be slain The report of this command being come to the hearing of a Certain Abbot and Preist named Cymbert who governed a Monastery not far distant from thence called Read-ford or the Ford of Reeds it is now called Redbridge he came to the K. who then lay privatly in those parts to be cured of his wound received in the late battell in the Isle of Wight and humbly requested of him that of those children must needs be killed he would at least permitt them to be instructed in the Christian Faith and baptized before their death The King yeilded to this request whereupon the good Abbot taught them the Mysteries of Christian Religion which they embracing he washed them from all their sins in the Laver of saving Baptism and therby gave them an assurance that they should enter into an eternall kingdom Thus the Executioner being come they ioyfully underwent a corporall death not doubting but that thereby their soules should be translated to a life of happines everlasting 3. Thus writes S. Beda the summ whereof is repeated by Camden in his description of Hampshire thereto adding this observation from the same Authour That after all other Provinces of Brittany had receiued the Faith of Christ the Isle of Wight in the last place of all embraced the same Notwithstanding by reason of the miserable Subiection thereof to a forrain Prince not any
apprehend to be indissolubly bound them mercifully absolved from his sins 12. But it may be some nice Disputer presuming on his skill in Scripture and other learning will fancy that he can excuse and defend himself under the sheild of such an Apology as this saying I doe sincerely venerate the Precepts of both the Old and New Testament and with my heart and tongue I doe confesse in God an Vnity of Essence and Trinity of Persons I doe freely preach to the people the Mystery of our Lords Incarnation the Crosse of his Passion and the Victorious Trophey of his Resurrection I doe diligently denounce to my hearers the last Iudgment of the living and dead in which with a most equall ballance every one according to their different merits shall receive a different retribution of happines or misery This I beleive and professe and by the priviledge of this Faith I doe not doubt but I shall be reckoned and rewarded with the lott of true Orthodox Catholicks 13. But alas this seeming Fortresse under which they hope to lurk securely I will endeavour to batter to the ground with the Engin of the Apostles reproof For S. Iames who is called the Brother of our Lord saith Thou beleivest that there is one God and immediatly he adioyns directing his speech by an Irony to the twelve Tribes in the dispersion Thou doest well But take notice of this The Devills likewise beleive this and tremble For Faith without Works is dead His meaning is that Catholick and Brotherly Charity must inseparably walk together in the same path as that glorious Preacher and Vessell of Election S. Paul testifies saying If I knew all Prophecy and all Mysteries if I had Faith so that I could remove mountains and if I should give my body to be burnt and had not Charity all this would proffit mee nothing at all I will summ up all in one short sentence That man does in vain boast of the Catholick Faith who does not follow the Dogme and Rule of S. Peter For the foundation of the Church and stability of Faith which can be shaken by no winds or tempests rests principally on Christ and after him consequently on S. Peter Hence the Apostle saith Other foundation can no man lay besides that which is layd which is Iesus Christ. And Divine Truth it self hath thus established the Priviledge of the Church to S. Peter Thou art Peter and on this Rock I will build my Church 14. This is the tenour of Saint Aldelm's Epistle to Geruntius King of Cornwall and to the Brittish Preists his Subjects in which may be observed what extreme bitternes and malice still possessed their minds against the Saxons insomuch as they chose rather to be separated from the Communion of the Catholick Church then to conform to them by relinquishing any of their old irregular Rites And here likewise may be observed how vainly our Protestant Writers endeavour to fly to the Brittains for defence of their deserting Catholick Doctrines Hence the Centuriators of Magdeburg and others imitating them taking advantage from an errour in the printed Copy of S Beda's history where Castitatem is read for Caritatem doe affirm That there was a sharp debate between Aldelm and the Brittains against whom he earnestly inveighs because they would not approve Celibacy of Preists and other new invented Rites as Beda testifies in the fifth Book of his History and nineteenth Chapter The same likewise is manifest out of Aldelms Epistle to Geruntius King of the English Whereas it is manifest that not a word is spoken in this Epistle touching Celibacy 15. This Epistle was not written in vain for as S. Beda testifies By the reading of it many Brittains subject to the West-Saxons were brought to the Catholick Rite of celebrating our Lords Paschall solemnity Whence we may likewise observe that these Brittains though they were immediatly governed by a King of their own nation yet both he and they were subordinatly dependent on Inas King of the West-Saxons Notwithstanding which dependence and subjection the Saxons did not seek by violence and terrour to force their consciences but with all meeknes and tendernes to invite them to Catholick Vnity XVIII CHAP. 1.2 Withred after six years interregnum is made King of Kent 3.4 He redeems with money an invasion of his Countrey by King Inas And builds S. Martins Church in Dover 1. IN the year of Grace six hundred ninety three the Kingdom of Kent began to take breath after six years agitation both by civill and extern commotions For after Edrick had deposed his usurping Vncle Lothere and obtained the throne by right of blood due to him by his Tyranny and injustice he incurred the hatred of his Subjects and after two years raign lost both his government and life His death notwithstanding rather encreased then ended the troubles of that Province for whether it was that many pretending to the succession factions and civill debates divided the nation or whatsoever was the cause for Historians afford us little Light to discover those affairs distinctly during the space of six years there was not any King there 2. To these civill broyles was added an invasion of that Kingdom by Cedwalla King of the West-Saxons as hath been declared Which invasion notwithstanding for the time united their dissentions so that after much hurt received the inhabitants of Kent repulsed Cedwella and driving his Brother Mul or Mollo into a Cottage sett it on fire and consumed him in it Cedwalla after this being converted to Christianity and relinquishing his kingdom to perform a pilgrimage to Rome where he desired to receive Baptism recommended the revenge of the death of his Brother Mul to his Successour Inas Who having prudently employed the five first years of his raign in settling his own kingdom the Churches in it by wholesom Lawes and constitutions at last this year he made a terrible impression into Kent 3. At this time the principall Pretender to that Kingdom was Withred the Son of Egbert who by his courage and industry had repressed the envy of his opponents and gained the generall affection of the people so that he was unanimously chosen and acknowledged King When King Inaâ— therefore in revenge of the death of Mul brought a formidable army into Kent for a while a vigorous resistance was made But King Inas having great advantage by his martiall skill and courage assisted with a far greater power King Withred was at last forced to redeem the safety and peace of his countrey with money So that a Treaty was begun and King Inas being mollified with the summ of thirty thousand marks of gold pardoned them the death of Mul and drew back his army into his own countrey 4. Bishop Parker from S. Beda gives to Withred an associate in the throne his Brother Swinfard who ioyntly administred the kingdom with great justice and piety They built saith he the Church of S.
Martha didst restore to life Lazarus having been four days dead vouchsafe for shewing the power of thy Divinity to raise to life this dead person 12. Then taking the hand of him who had been drownd he said In the Name of our Lord Iesus Christ who was crucified God omnipotent I command thee to rise live and confesse thy Creatour Immediatly after this he who was dead opened his eyes and sighing arose as from a deep sleep and embracing the feet of the holy Bishop he cryed out with many groanings There is no God in heaven and earth but the Lord Iesus Christ who was crucified and whom this his holy servant Swibert preaches who by his mercifull goodnes at his prayers has raised mee from death and Hell O how glorious is this mans life who by his Prayers has driven away death from anothers body and by the trust he has in Christ ha's robbed hell of its prey Surely death can have no power where the holy man Swibert interposes his prayer 13. Immediatly upon this all that were present and had heard these words and seen the wonderfull and strange Miracle exalted with condigne praises the goodnes of God through Iesus Christ our Lord who had vouchsafed to make his holy Servant Swibert illustrious by so glorious a Miracle Whereupon casting themselves at the feet of the H. Bishop they professed their readines to beleive in Christ and desire to be baptized in his name And amoÌ„g these some were Pagan Preists who despised and renounced the vain worship of their Idols 14 Lastly the parents kinred of the Young man with infinite ioy gave thanks to God and his Saint embracing him with great devotion and affectionatly kissing him and his Disciples Saint Swibert also himself with the other Christians prostrated themselves on the ground blessing God who had done great things among his people There was moreover in the street so great a clamour or Pagans who had a desire to see the young man who had been restored to life that S. Swibert was compelled after he was cloathed to lead him forth by the hand with great devotion to the glory of God that he might be seen by all Whom assoon as they saw alive and walking they cryed out Of a truth the God of the Christians is a great God who by his servant has wrought such admirable things There was therefore an universall ioy among them all who saw these wonders and the name of our Lord Iesus Christ was glorified 15. At the same time Splinter who had been restored to life was baptized together with his parents kinred and others to the number of one hundred twenty six besides many children of both sexes 16 The day following when an infinite multitude of Pagans were assembled together Saint Swibert after he had premised a Prayer to the Holy Ghost that he would open their hearts to despise Idols and embrace the Faith in which Prayer his Disciples ioynd with him he preached to them at large declaring to them the Transgression of our First Parent Adam the Incarnation of the Son of God and how all those shall be eternally damned who contemning the true God worship Idols and boast in graven Images And the efficacy of his Preaching was such that a great part of the Citty was converted to the Faith of Christ. 17. Now that Citty though by Profession Pagan was subject to the Dominion of the Christian Princes the King of France and his Generall Duke Pipin and the Regions confining Brabant Flanders and Part of Holland had already embraced the Faith So that the Pagans of Duerstat freely conversing with Christians had frequently heard mention made of Christ. 18. S. Swibert remained many dayes in the same Citty with great vigilance and assurance preaching Christ to the Pagans and confirming the Neophytes Insomuch as not only the ordinary Sort of Pagans but likewise many Idoll-Preists seeing the wonderfull Miracle and heavenly Grace shining in the Holy Bishop cast off their Infidelity and Idolatrous Profession and with great devotion received Baptism of him Thus does Marcellin relate the Gests of his Master S. Swibert till the return of Saint Willebrord Of which Gests himself had been an eye-witnes X. CHAP. 1.2 c The Wonderfull story in S Beda of a man revived and recounting his Visions 1. IT will be pertinent and I conceive not unpleasing to the devout Catholick Reader that here should be adioyned another Story related at large by S. Beda in which we shall read how about the same time in Brittany another dead person for the instruction of the living was restored to life Which Story though by some Protestant Writer it be derided because the Churches Doctrin touching Purgatory is confirmed by it Yet since no arguments can be produced by them to disproove it besides their voluntary ungrounded asseveration that they will not beleive it I will not be sparing of the labour to sett it down as it is found in S. Beda's History 2. In these times saith he a Miracle very memorable which might be compared to the Wonders of old hapned in Brittany For to the end that negligent Christians then alive might be raised up from the death of their soules a certain man who had been a good while dead was restored to the life of his Body and related many Notable things which he had seen This man was an honest House-keeper who with his family lived a religious life in a Region of the Northumbers caâ—led Incuningum Who having been struck with a disease the same growing more and more violent upon him it brought him to extremity so that on a certain day towards evening he dyed But the day following early he came to life again and suddenly raising himself up in his bed all those who mourn fully watched the Body were terribly affâ—ighted and ran away Only his Wife whose love to him was excessive though she trembled at the sight stayd still by him 3. The man seing his Wiâ—e bid her be oâ— comfort Fear not said he for I am truly restored to life from death which had seised on mee and permission is give mee to live awhile longer among men But my conversation hereafter must he quite otherwise then formerly it has been Having said this he presently rose and went to an Oratory of that Village where he remained a good while in Prayer Afterward having divided his whole substance into three portions one portion he gave to his Wâ—fe a second to his children and the third he distributed to the poor 4. Not long after having thus freed himself from all worldly cares he went to the Monastery of Mailros which for the greatest part is encompassed with the River Tweed There having received Tonsure he entred into a secret mansion assigned him by the Abbot where he continued to the day of his death in such contrition and mortification both of mind and body that though his tongue were silent the manner of his life did sufficiently tell the
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
the year of Grace seaven hundred and seaventeen and dyed in the year seaven hundred forty three XIV CHAP. 1.2 S Boniface falsely calumniated to Duke Pipin 3.4 c. His Letter to the Pope and Ansâ—er 6. Aâ—stedius his malicious mistake 1. IN the mean time Saint Boniface his patience is exercised for his good for he found adversaryes not only in the Court of Duke Pipin a proper seat for envy and malignity but at home also among his companions in the work of the Gospell As for the former sort he easily made voyd all their designs against him with a Letter written to the Duke and his domesticall accusers he overcame by his meeknes 2. Who these were what they layd to his charge we find in a Letter written to him by the Pope the tenour whereof is this Virgilius and Sidonius Religious men living in the Province of the Bavarians have lately visitted us with their Letters in which they have intimated that your Revered Fraternity enioynd them to rebaptize certain Christians At the reading of this we were much troubled and should extremely wonder if it should be true Among other examples they produced this of a certain Preist in the same Province who being ignorant of the Latin tongue he pronounced it wrong in baptizing saying Baptizo â—e in nomine Patria Filia Spiritua Sancta And for this it iâ— sayd your Reverend Fraternity thought fit that Baptisme should be reiterated But holy Brother if he who baptizes introduces no errour oâ— heresy but through ignorance only failes in pronunciation we can by no means allow that sucâ— Baptism should be repeated For as your Holy Fraâ—ternity well knows who soever is baptized even by Hereticks in the name of the Father of the son and of the Holy Ghost must by no means be rebaptized but only be purified by imposition of hands If the matter therefore stand as hatâ— been related to us Holy Brother abstain hereafter from such iniunctions and be carefull to observe what the Holy Fathers teach 3. Vpon the receit of this Letter S. Boniface presently without reply acquiesced Anâ— the same year dispatched to Rome his Preist Eoban with Letters to the Pope in which hâ— suggested many things very necessary for the Churches of France contained in twenty seaven heads of great advantage to Ecclesiasticall Discâ—pline 4. Hereto Pope Zacharias immediatly answerd adioyning to every one of the said Points his own iudgment Withall he inâ—formed him that the most excellent Prince Pâ—pin had sent likewise to him a Religious Preist named Audobaâ— with other Points of the like nature concernâ—ng the Rights of Bishops Preists c. also touching unlawfull Mariages inquiring what was to be observed therein according the Rites of the Church the Dâ—ctrine of Holy Fathers and Canons of Councils And many other things he had proposed relating to the good of soules To all which likewise he had returned an Answer Consequently he enioyned S Boniface to assemble a Synod and therein to discover to the Bishops his said Determinatiâ—ns 5. He gave him moreover order that the forementioned contumacious and Sacrilegious Hereticks Aldebert Godelâ—ace and Clement should be made to appear before the said Synod that their cause might again be accurately examined And in case they were found wholly to swerve from the way oâ— Truth and iustice and being convinced would not retract their errours and amend their faults that then the Princes assistance being desired they should be proceeded against with all severity according to the Canons of the Church But if they should persist in Pride and protest that they were innocent then his will was that they should be sent to Rome and with them two or three Preists approved for their piety and prudence to be their accusers and there the cause should be with all care examined by the See Apostolick and judgment given on them according to their merits 6. Before we declare how S. Boniface observed what was enioynd him by the Pope in calling a Councill and therein convincing again the said Hereticks and doing other matters for the Churches good all which was done the year following it will be expedient in the mean time to admonish the Reader of a mistake made by Alstedius a Calvinisticall Chronologist who affirms that this year a Synod was assembled in Brittany against the Sodomiticall impurity of the English Clergy Whereas no Synod was called there this year and in that which was assembled two years after though many disorders are censured in it yet this is not named among them XV. CHAP. 1.2 A third Synod assembled by S. Boniface at Mâ—nts 3 4 c In which Geâ—vilio Bishop of Mentz is deposed â—oâ— Homicide c. 6 S Boniâ—ace Aâ—ch bishop of Mentz and Primat of Germany 1. IN the year of Grace seaven hundred â—orty five S Boniface according to the admonition given him by Pope Zacharias and the command of Duke Caroloman assembled his third Councill at Mentz in Germany at which were present according to the account given by himself to Herefrâ—d an English Prelat eight Bishops all of the English Nation But of them those only Names remain which Miraeus hath recorded saying At the Synod of Ments convoked by S. Boniface were present Abel Burchard Willebald Werbet and Wera perhaps Wetta or Wittan 2. The Decrees of this Synod touching Ecclesiasticall Disciplin containd in the forementioned thirty seaven Heads sent by Saint Boniface to Pope Zacharias and by him with some correctiâ—ns approved are not now extant But other affairs of great coÌ„sequence agitated and determined are mentioned in the Life of S. Boniface in Surius Where we read that in the said Synod not only many Ecclesiasticks infected with Heresy were excommunicated but severall Bishops also infamous for horrible crimes were depofed The prime Authours of all Errours in Germany were the two Arch-hereticks Aldebert and Clement Whose cause was remitted to Rome and there with all circumspection iudged as shall be largely declared 3. Of Bishops sayd to be deposed in this Synod the name and speciall demerit of one only is now recorded and that was Gervilio Bishop of Menâ—z where the Councill was held The cause of his Deposition according to the said Authour was this At that time the Thuringians implored the â—ssiâ—â—ance of â—aroloman against the Saxons which wasted their countrey He presently sent an Army and with it Gerold Bishop of Mentz who was Father of Gervilio Gerold in the combat among many others was slain And his son who at that time was a Lay man attending at Court to asswage his greif for his Fathers death was taken into the Clergy and made Bishop of Mentz in his Fathers place 4 Not long after Caroloman gathered another Army which himself lead into Germany and took Gervilio with him Whilst this Army lay encamped on both the sides of the River Visurgis Weser Gervilio commanded his servant to goe privatly into the enemies
I. CHAPTER 1.2 An Anniversary Commemoration of the Martyrdom of S. Boniface c. ordained by a Synod in England 3.4 c. Letters out of Brittany to Saint Lullus Successour of S. Boniface 1. A Year was scarce passed after the Martyrdom of Saint Boniface and his devout Companions when the English-Saxon Church in Brittany by a common Decree ordained an Anniversary Commemoration of them For assoon as Cuthbert Arch-bishop of Canterbury heard of their said Martyrdom he assembled a Synod of the Bishops and Abbots of his Province in whose Names he wrote a Synodicall Letter to Lullus the Successour of S. Boniface in the Archiepiscopall See of Mentz which to this day remains among the Epistles of E. Boniface 2. In which Epistle he acquaints him 1. With their sincere affection to him and his fellow-bishops in those barbarous new-converted Regions how ioyfull they all were of their prosperity and how great a part they took in any calamity befalling them 2. He adds that it was a great subject of ioy to them that their Nation of Brittany should have the Happines to send forth so many illustrious Preachers and Apostles endued with such Spirituall courage as not to fear to encounter with Nations so feirce in their superstition and with such spirituall Wisedom and knowledge as to perswade and induce them to forsake their ancient Idolatry 3. He tells him that in this their General Synod they had unanimously decreed to celebrate with an annuall Feast the fifth day of Iune in commemoration of the glorious Martyrdom of Saint Boniface and his companions whom they chose together with Saint Gregory and Saint Augustin as their speciall Patron and Intercessour with our Lord. 4. He desires that the same Charity and propinquity may continue between both their Churches which was begun in the life time of S. Boniface and that mutuall Prayers and celebration of Masses on both sides may dayly be made for one another both living and dead 5. He admonishes him that whereas in many places of late the State of Religion began to shake by the rising of New-Sects whilst unconstant and sensuall men deserting and contemning the Decrees of Ancient Fathers and Ecclesiasticall Laws invent and according to their own inventions publish new Doctrines prejudiciall to soules therefore he and his Churches together with them ought to begg the intercessions of the Holy Apostles and Martyrs of Christ that he would give them grace to continue constant in the Orthodox Faith and Vnity of the Church A good pattern and example of which constancy ought to be the late Famous Doctour and Martyr of our Lord S. Boniface who willingly suffred all incommodities and dangers for the Faith and who being now admitted as an houshold servant into the presence of God as he will be a powerfull Defender of those who follow his example so on the contrary he will be a terrible accuser before the Supreme Iudge of all such as shall forsake that Rule and Communion with the Roman and Apostolick Church which he allways followed â— Other Letters likewise out of Brittany were written â—t this time to the same Holy Archbishop Lullus one from his kinsman Kineara Bishop of Winchester who two years before this succeeded in the place of Humfrid In which he desires him that the same Communion of Prayers and charitable Offices may continue between then which had intervened between Saint Boniface and S. Daniel and Humfrid his Predecessours A second from Milret Bishop of Worcester signifying how a little before he had passed over into Germany to enioy the conversation oâ— S. Boniface and presently after his return heard the news of his deâ—th for which though at first he waâ— sad yet the consideration of the great glory which he now enioyes and what a glorious Patron and Pillar to all of his countrey he is now becom his sorrow was quickly turned into ioy and thanks giving He further exhorts him that the same mutuall Charity which S. Boniface had conciliated between them may still continue and that he would afford him his instructions and Prayers promising all Obedience to his commands c. II. CHAP. 1.2 c. The unhappy death of Ethelbald King of the Mercians and severall iudgments touching his future State 5 6. Beornred his murderer succeeds and is expelled by Offa. 1. THE same year Ethelbald King of the Mercians after a raign of forty one years with great vicissitude of fortune was taken out of the world by a violent death Huntingdon writes that Ethelbald fighting a second time against the West-Saxons at Secundune a wonderfull slaughter was made of his Army and he disdaining to flye was slain Another Historian sayes that though he fled he could not avoyd being slain Now this place of the Battell then called Secundun is seated in the borders of Staffordshire and Warwickshire about three miles from Tamworth and is now called Serkington Notwithstanding the Authour of the Epitome at the end of S. Beda's History affirms that he was by treachery miserably slain in the night time by his own guards So that it is probable this misfortune hapned to him after his flight from the said battell 2. Being thus unhappily slain his Body was buried at Repandun in the County of Darby Which Town saith Camden wee now call Reptoâ— which in ancient time was very ample and renowned but now is straitned to a small village It was formerly famous as having been the buriall-place of Ethelbald the good King of the Mercians who by the treachery of his own servants was slain And Ingulfus adds that there was then at Ripedune a most famous Monastery where this Kings body was buried But what became of his soule the iudgments of God are uncertain to us 3. The iudgments of men likewise concerning him are uncertain Huntingdon iudges hopelesly of his future state For after he had related the sad but iust death of the Tyrant Sigebert he ioyns him thus with Ethelbald Behold saith he the manifest iudgment of God Behold how our Lords justice retributes worthy punishments to mans demerits not only in the world to come but even in this life also For setting up wicked Kings for the punishment of their subjects one he suffers to rage a long time for their longer vexation and that such a King becoming by so long a continuance in wickednes more depraved he may in Hell be more sharply tormented as the forementioned King Ethelbold Another he quickly exterminates c. 4. Yet other Writers passe a more favourable iudgment of his state Camden calls him a good King and certain it is that he shewed great signs of Repentance Hence William of Malmsbury after he had produced S. Boniface his sharp letter to him addes Neither could the Letters of so great a Saint want effect which with so much circumspection and zeale he sent to him as became the duty of an Apostolick Legat and his Charity to his countreymen
A particular reason why her veneration is great in that Citty is given by Miraeus Because saith he it is a constant Tradition of that Church that this same holy Virgin in her way from England into Germany made some abode in Antwerp And to this day there is seen in the most ancient Church of that Citty a certain Grott in which she was wont to pray for which reason the same Church formerly called the Castle Church was afterward by our Ancestours dignifyed with the Title of S Walburgis And indeed before the receiving of the Roman Office there the same Church was accustomed to celebrate the memory of S. Walburgis as their peculiar Patronesse four times every year but since that time they keep her Feast but once 7. It is very probable that this Holy Virgiâ— was entertained for some time at Antwerp by the Disciples of S. Willebrord as being of the same Countrey For it appears by the Testament of the same Holy Bishop that he possessed to his death the Church built in the Castle of Antwerp near the River Scald together with a third part of the custom or tribute belonging to it as we have before declared 8. The same Authour adds that in the forementioned vault of that Church there is preserved a part of S. Walburga's â—awbone which saith he in the year of Christ sixteen hundred and fifteen was visited and reverently kissed by the pious Archdukes Albert and Isabella XIV CHAP. 1.2 Succession of Bishops 3. The Northumbers rebellious 4.5 King Offa's victory over the West-Saxons 1. PEctwin the Bishop of Witern or Candida casa dying in the year of Christ seaven hundred seaventy seaven after he had administred the same See seaven years there was substituted in his place Ethelbert who twelve years after was translated to the See of Hagustald 2. The year following in the place of Ethelmod Bishop of Shirborn Denefrit was ordained in the same See Of these two Bishops saith B. Godwin besides their names I can find nothing in our Ecclesiasticall monuments 3. The Northumbers still persist in their seditious tumults For Ethelred whom they had five years before this placed in the throne out of which they had eiected Alred they now also drive into exile or as some write detain iâ— prison and in his place substitute Alfwold The principall movers of this sedition were two great Northuusbrian Dukes concerning whom Mathew or Westminster thus writes Ethelwald and Herebert saith he who were Dukes in the kingdom of the Northumbers rebelled against their King and at a place called Kings-clive they slew Ealdulf who was Generall of King Ethelreds army and a while after the same Dukes in a great battell slew two other Generalls of the same King Kenulf and Eggen As for King Ethelred he was forced to fly out of the Kingdom in whose place they constituted Alfwold King a Prince of great piety and iustice who raigned ten years After which time Ethelred was again restored 4. In the Western parts likewise there arose great commotions For anciently the West-Saxon kingdoÌ„ had extended as far as Oxfordshire Where among other strong places a Castle had been built at a place anciently called Bensigetun now Benson But Offa king of the Mercians unwilling any longer to suffer his neighbour Prince to enioy such an advantage to incommodate his countrey raised an Army and besieged the said Castle To raise this siege Kenulf King of the West-Saxons approached with other forces So that they came to a battell In which Kenulf was defeated and compelled to fly By which means King Offa took and possessed the Castle This was the only misfortune which hitherto had befalln Kenulf who was a Prince renowned both for his vertues and warlick exploits But after this continuall calamities oppressed him till his death which was also very unhappy 5. Kenulf after this defeat endeavoured by the assistance of the Brittainâ— to repair his losses But Offa to prevent the entercourse between the West-Saxons and Brittains caused a mighty trench for the space of ninety miles between the Rivers Dee Deva and Wey Vaga to be made which though it was the occasion of many contentions yet in them all Offa had the advantage XV. CHAP. 1.2 c. Miraculous Iudgments of God against the Pagan blasphemers of Saint Swibert and Sacrilegious destroyers of his Church and Monastery at Werda 9.10 c The Writer of that Narration is Saint Ludger whose Holines together with the Doctrine of the Veneration of Saints is asserted 1. WHilst these troubles afflicted Brittany Almighty God in Germany fought for the defence of the Faith planted there by the English-Saxons miraculously punishing the Sacriledge committed by the Saxons and Westphalian Pagans against the Monastery or Werda built by his servant S. Swibert as we find written in an Epistle of S. Ludger Bishop of Munster written to Rixfrid Bishop of Vtrecht 2. Whilst the glorious King of the French Charles sirnamed the Great was fighting in the Southern parts of France against the Saracens then raigning in Spain the feirce and perfidious Saxons and Westphalians iudging this to be a fitt time to revenge themselves of the losses which they had formerly suffred from the Christians raised a mighty army with which they wasted all the countreys as far as the Rhene expressing their raâ—e principally against the Churches of God and sparing neither sexe nor age With this fury they came to Werda where was the Church of S. Swibert There they utterly destroyed and burnt to the ground both the Town and Church all the inhabitants and Preists they killed which had not escaped by flight and all the Sacred Books and ornaments they burnt Only the Sacred Body of S. Swibert was preserved from their fury though with all possible diligence they made search for it Yea many of those Saxons who were Christians had a desire to expresse their hatred against this Holy Bishop because many years before this by his intercession the French had gaind a memorable victory against them 3. In this detestable Army there was not any one so execrable in his malice and cruelty as a certain Officer called Ogell Osterbach of Paderborn This man was the principall instrument of the Devill in all mischeifs committed in which he took excessive pleasure And particularly he it was who with great labour and diligence heaped wood for burning the said Church which with much adoe at last by Gods permission he performed 4. After he had among many other abominable actions executed this being at dinner with his companions in a meadow adioyning to the same place he with great ioy and triumph recited to them what he had done particularly insulting upon S. Swibert the Protectour of the French and blaspheming God But behold in the middst of his laughter and ioy the heavy wrath of God came upon him so that he fell backward before them all upon the plain ground and broke his neck by this horrible
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
Books of Scripture Adding that the distance between Brittany and Tours in France where Alcuin lived was in no comparison so great as between Betthleem and Rome More particularly they humbly requested of him an Explication of the Gospell of Saint Iohn the Mysteries of which they earnestly desired to understand And though they had already the Treatises of S. Augustin upon that Gospell they were too difficult to be understood by them 3. This request of theirs he charitably condescended to as appeares by a prolixe Epistle of his placed before his Explication of S. Iohns Gospell directed to them In which he informs them in the time and occasion of S Iohns writing his Gospell for the confutation of Marcion Cherinthus Ebion and other Hereticks who denyed the Divinity of our Saviour He further observes for their instruction the difference in the stile between S. Iohn and the other three Evangelists For they are most copious in relating the externall actions and speeches of our Saviour which serve to direct Christian manners in this life Whereas S. Iohn is very breif in relating the facts of our Lord and cheifly insists on such speeches of his as regard the Vnity of the Trinity the felicity of eternall Life and such Mysteries as are more proper for a Contemplative Life He addes that in explaining this Gospell he durst not rely on his own iudgment but followed therein the Expositions of Catholick Doctours S. Ambrose Saint Augustin Saint Gregory Saint Beda and others out of whom with an humble heart and profound submission he had gathered variety of flowâ—rs and like a good Physicion out of many ingredients had composed a spirituall Medecine which might be healthfull to their soules 4. There is extant moreover another shorter Epistle upon the same subject prefixed before the sixth Book of his Annotations on that Gospell importing that he had sent them for their present use and devotion during the time of Lent certain Extraits out of his explications on that Gospell proper for their present use by meditating whereon they might be disposed with more spirituall ioy to celebrate the ensuing Paschal Solemnity 5. This Latter Epistle is inscribed to his Sister in Christ Gisla and his devout daughter Columba And whereas therein he acquaints them that he directed to them the whole exposition of the said Gospell thereby it is evident that the same person was intended by the two names of Rictrudis and Columba Both these Holy Virgins are commemorated among the Saints in our Martyrologe on the ninth of Aprill XIV CHAP. 1. 2. c. Alcuin sent for by Charles the Great into France 4.5 c. He disputes with convinces and converts Felix a Spanish Bishop an Arch-heretick who denyed the Divinity of our Saviour c. 1. CHarles King of France was deservedly stiled Great both for his victories in war and his zeale to advance Learning and Catholick Truth He not only willingly and liberally entertained all learned men who addressed themselves to him but invited them with great rewards to accept his bounty On a certain time saith Bromton two Scottish that is Irish Monks learned both in secular and Sacred knowledge came out of Ireland with certain Brittish Merchants into France These havâ—ng no wares to sell were wont to cry aloud among the people who came to the faire If any one be desirous of wisedom let him come to us for we have it to sell. This they did severall times Insomuch as many thought them out of their witts But the report of this coming to the King he sent for them and demanded whether they had wisedom to sell Their answer was Yes Sir we have it and in the name of God are ready to impart it to those who shall desire it He again asked them what they demanded in recompence They replyed We demand three things Commodious places to teach Schollars of towardly disposition and such necessary nourishment and cloathes as humane life requires Hereat the King was much ieyed and retaind them both with him Afterward when he went to war he left one of them named Clement at Paris in a convenient lodging and commended to his care certain Noble children with order that he should be furnished with all commodities The other he took with him into Italy and bestowed on him the Monastery of Saint Augustin at Pavia to the end he might there teach all that would apply themselves to him 2. But there was none so highly esteemed by him as our famous Alcuin whom about this time he earnestly invited into France upon two speciall Motives The former is thus expressed by Quercetan in his Preface to Alcuins Works The most glorious King Charles says he who by experience was acquainted with the learning and Wisedome of Alcuin both in France when he was sent thither to make a league of peace between the King of the Northumbers and King Charles as likewise at Pavia whilst he abode there He therefore in an honourable manner called him out of the remote parts of Brittany to assist his affectionat desire to promote the studies of true Wisedome and restore to light the Liberall Sciences which at that time were in a manner extinguished in France And the same is testified by Alcuin himself in an Epistle which he wrote to the same King Charles 2. But the other more important Motive of Alcuins coming into France was the same which his Master Egbert lately Arch-bishop of York had prophetically told him a little before his death That he should goe into France where he should produce much fruit beneficiall to Gods Church by opposing a new pestilent Heresy endeavouring to maintain that Christ was only the adoptive son of God 3. This Prediction was fullfilld when King Charles called Alcuin out of Brittany For then Elipandus Bishop of Toledo and Felix Bishop of Vrgel Vrgelitanus endeavoured to poyson the Church with their blasphemies iniurious to the Divinity of our Saviour This Alcuin testifies himself in a Book written against the former of these two Arch-hereticks I never entertained a servant to minister to mee saith he but I much rather affectionatly desire to doe service to all the servants of Christ And for this purpose by Divine ordination as I beleive I came out of Brittany to the most illustrious King of this Nation Charles For that it was Gods will I should doe so was foretold mee by a most holy man in my countrey who was endued with the Spirit of Prophecy Yea the same my most Venerable Master enioynd mee by his last command that wheresoever I heard of the rising of any new Sects contrary to Apostolick Doctrines I should addict my self entirely to the defence of the Catholick Faith 4. Presently after he was come into France the first thing he did was to write an Epistle to Felix exhorting him to return to the Vnity of the Church In answer whereto Felix returned not a Letter but large Book in which
death paying a fitt punishment for his sacrilegious cruelty 5 Neither did Almighty God iudge this a sufficient testimony of the honour which he would doe to S. Swibert in the sight of the Pagan Army For three howers after the accurted body had lyen on the ground covered with a garment a trumpet sounding to the remove of the Army certain kinsmen of this execrable Ogell and others his associates in mischeife caryeâ— it into the Church-yard of S. Swibert to bury it there But they could not effect it by any means For assoon as ever they had digged a grave presently the earth would fall into it and no sign of a trench would appear Again and again they made tryall in other places there but still the ground became plain and even immediatly This caused a wonderfull astonishment in them and they all concluded that he was unworthy of buriall there who had so sacrilegiously profaned the place and burnt the Church Moreover when they took the garment off from his face it appâ—ard so horrible to them that in a greivous fright they left the body not knowing what to doe with it When some other Saxons of that Army heard this they with indignation took the carkeyse and cast it into the Rhene 6 This prodigious accident being by some of these companions with much greif told to the two principall Rulers of the Army Nothelin and Occo they answerd This was an accident to be imputed to chance and not to any power of S. Swibert who was not able to defend his own Church After many the like blasphemous speeches the said Noble men departed from one another and Nothelin as he was boasting of the mischeif done to the Christians was immediatly struck blind and tormented with unsufferable pains in all his members Which continued and encreased upon him till by the advice of certain sober men he with many sighs teares acknowledged the crimes which out of pride and malice he had committed against God and his Saint Moreover he upon his knees in the sight of his army made a vow that if God would please by the intercession of that Holy Bishop to restore his sight and take away his torments he would humbly visit the Shrine of S. Swibert and employ his riches for rebuilding the Church He had no sooner publickly made this vow but immediatly he recovered his sight and health And shortly after attended by his whole family he accomplished his vow 7. As for the other Noble man called Occo he returning nomewards not knowing any thing which had hapned to Nothelin as he was beasting in the way of his exploits against the Christians and especially how they had been revenged upon S. Swibert in whose protection the Christians had put so much confidence He presently in the presence of his whole troop was by Almighty God struck both deaf and dumb In which case he was caried to his house and a good space of time after recalling to mind his cruelties and blasphemies against God he acknowledged himself iustly punished of which he heartily repented and hoped by Prayers and Almes to obtain a removall or that punishment Notwithstanding his Prayers and Almes had not that effect which he expected 8. But when he was informed how Nothelin by the intercession of S. Swibert had been cured of his blindnes and pains he presently conceived a great hope in God and his Saint and in like manner vowed that he would visit the Saint at Werda and addict himself wholly to his service if he likewise might recover his speech and hearing The same hower he also was healed by the Heavenly Physicion and setting his house in order he with his whole family solemnly went to Werda to the Church of S. Swibert and with great devotion and reverâ—nce performed his Vow Moreover disdaining to return home to worldly employments he remaind there and ioyning with the foresaid Nothelin and other devout persons to furnish costs he the next year rebuilt the Church which had been burnt so that it was more beautifull then it had been before Yea moreover renouncing his Government and dignity he spent the rest of his life at the Monastery of S. Swibert at Werda with great fervour serving our Lord and 9. Thus writes the Holy Bishop Ludger relating the affairs of his own age Now what will the Sectaries of our age oppose hereto those I mean who are as great enemies to the veneration due to Saints and honour to their Shrines as Ogell or the two Noble men had been They will perhaps say that Saint Ludger was too credulous or not rightly informed in the occurrents of those times 10. Let Baronius then inform them what a person S. Ludger was S. Ludger saith he was by birth a Frison descended from Christian parents and bred up under the disciplin of Saint Gregory disciple of the holy Martyr S. Boniface in the Church of Vtrecht Assoon as he was adopted into the Clergy he was by him sent into England where Alcuin did publickly professe the teaching of Sacred learning He staid then onely one year with him after which he returned to S. Gregory by whom he was ordained Deacon Then he went back into England where during the space of three years and a half he heard the Lectures of the same famous Doctour well known to Charles the Great insomuch as Letters passed frequently between them From thence after the death of S. Gregory he was in a vision called by S. Lebwin who had preached the Gospell at Daventry Whereupon thither he went and repaired the Church which had been burnt by the Saxons From Daventry he was sent by Albinus the Successour of S. Gregory into the countrey of the Frisons where he Zealously preached the Christian Faith and destroyed many profane Temples of Idols even when the Idolatrous Pagans were present and withheld by a Divine hand from opposing or hurting him so that he may truly be called the Apostle of the Frisons This testimony does Baronius give of S. Ludger which he collected out of his ancient Acts written by the Monks of Werda 11. But though it were supposed that Saint Ludger was misinformed and the like may be said of S. Gregory the Great S. Augustin S. Gregory Nazianzen other Fathers who write such like Stories confirming the Doctrine so much opposed by Sectaries of Invocation and Veneration of Saints It may be they were credulous a little too much at some times But the Miracles of which they professe themselves to have been eye-witnesses cannot be suspected And however this may be said in generall that how incredulous soever any one may pretend to be of the speciall stories related by them yet none can be so unreasonable to affirm that they related any Stories which contradicted or destroyed the Faith which they maintained and which appears likewise to have been the common Faith of the Church in their respective ages since their Writings have been generally approved and admired and not any but
professed Hereticks such as Vigilantius and Iovinian ever opposed the Doctrines confirmed by such Stories XVI CHAP. 1.2 c. Severall Successions of English Bishops 4.5 c. The Gests and Death of S. Sturmis first Abbot of Fulda 1. THE year following severall Episcopall Sees were vacant in Brittany In the kingdom of the East-Angles Eglaf Bishop of Dumwiâ—h and Athelwolf of Helmham as it were by an ancient Law dying at the same time to the former was substituted Eadred and to the other Hunfert Again the See of Hagulstadt being vacant by the death of a Prelat of eminent vertue Alcmund Tilbert or Tilher or as some call him Gilbert was ordained in his place And Kenulf Bishop of Lindesfarn dying his Successour was Higbald Lastly in our ancient Catalogue of the Succession of Bishops we find that another Tilher was consecrated Bishop of Worcester in the place of Weremund who dyed this year 2. Not long after Albert or Aldebert sirnamed Coena Arch-bishop of York as Hoveden writes departed this life to our Lord but a little before he dyed Eanbald was ordained in his room Some affirm that this Eanbald was a Disciple of S. Alcuin But they are mistaken for it was not this but an other of the same name who sixteen years after this was his immediate Successour in the said Arch-bishoprick that was Alcuins Disciple 3. Moreover Kineard Bishop of Winchester at this time ended his life to whom succeeded Aethelard Abbot of Meldun or Malmsbury who was afterward assumed to the See of Canterbury And in the place of Bertun Bishop of Lichfeild was substituted Higebert 4. Wee shall not much transgresse the bounds of this History if wee commemorate the death of Sturmis the first Abbot of Fulda who by the Centuriators of Magdeburg is affirmed to have been an English-Saxon but more truly a German of the Province of Noricum as wee read in his Life written by Aegila the fourth Abbot of the same Monastery of Fulda He was in his childhood offred to S. Boniface who recommended him to the care of his devout Preist Wigbert Abbot of the Monastery of Fritzlar by whose inspection he was in his tender years brought up in piety and learning in so much as that being yet but a child he committed to his memory the whole Psalter and a great part of the Gospells and other Lessons of Holy Scripture 5. In due time he was ordained Preist and with great zeale preached the Gospell among the Pagans Almighty God confirming his Doctrine by frequent Miracles as casting out of Devills restoring many to health by imposition of his hands with prayer Many seduced Christians he recovered to the Orthodox Faith and many discords and dissentions he composed teaching all his hearers to practise meeknes humility longanimity and Charity 6. After three years thus piously employed he was by inspâ—ration moved to undertake a life of solitude austerity and contemplation Which having discovered to Saint Boniface he was by him appointed to find out in the Province called Bâ—chonia a convenient retired place for a Monastery to which quiet state S. Boniface himself had an intention in his old age to betake himself though he could never effect his desire After a long search at last his Disciple Sturmis found out the most proper and in all respects most convenient Seat of Fulda where as hath been declared S. Boniface by the munifiâ—ence of the Noble Princes Caroloman and Pipin built that famous Monastery 7. When it was built he committed the care and government of it to S. Sturmu to whom he gave instructions how he should direct such as were committed to his care adding likewise Precepts concerning obedience and Humility to be practised by the Monks conformable to the Rule of S. Benedict which he established among them Among other Instructions he told them that he could not find in any Writings of the ancient Institutours of Caenobiticall Profess on that Wine or Strong drink were becoming the Disciplin of a Monastery he therefore forbad the same to them But some years after in the raign of King Pipin this custom by the Decree of a Synod was altered in coÌ„sideration of the weaknes infirmities of many among them though some persisted in the ancient austerity to their deaths 8. But for a more perfect Instruction in Monasticall Disciplin S. Sturmis four years after he had been constituted Abbot with the consent of S. Boniface went to Rome where for a years space he perfectly informed himself in the Regular practises and Traditions of the Monasteries there and severall other parts of Italy And having made a collection of the best and most perfect returned homewards and first informing Saint Boniface of of all by his advice he established the practises of them in his Monastery of Fulda Hence it came to passe that many seeing the innocence and piety of those Religious men were induced to heap possessions on the said Monastery 9. After S. Boniface's Martyrdom the Holy Abbot Sturmis to whom S. Boniface had given order that his body should be buried at Fulda went into Friseland attended with a great multitude to fetch the Sacred Body which after earnest contention with S. Lullus Arch-bishop of Mentz at last he obtained and with a most solemn Procession brought to his Monastery By occasion of which the devotion of many to that holy place encreasing the Monastery became much enlarged and enriched 10. Not long after the Devill enviously looking on the prosperity of the said Monastery suggested to the minds of three malevolent Monks to accuse their Holy Abbot to King Pipin obiecting to him that he was an enemy to the King The Holy man did not expresse much earnestnes to refute this accusation saying only I have a witnes in heaven of the falsenes of this imputed crime Whereupon by the Kings command he was banished from thence with a few other Monks and retired to a Monastery called Vanediâ—h where he remained two years with all kindnes entertained by the Abbot As for the Monastery of Fulda the care or it was committed to Lullus who had conceived a bitter passion against the Holy Abbot Sturmis upon occasion of the contention about S. Boniface his body Lullus thereupon appointed over them a certain Monk called Marc whose government the Monks could by no means support insomuch as when they were ready unanimously to forsake the Monastery Lullus quietted them by permitting the choice of an Abbot to themselves This pleasing them they elected one of their brethâ—en a true servant of God named Freszold one who from his infancy had been brought up by S. Sturmis and was tenderly loved by him who accepted of the Orrice of Abbot onely out of a desire and intention to ioyn with his brethren in endeavouring to restore their good Spirituall Father Sturmis For which purpose they demanded the Prayers of all the neighbouring Monasteries 11. By vertue of which Prayers God moved the heart of King Pipin to call to mind