presume to cast upon him 10. The Holy Abbot S. Augustin thus encouraged by S. Gregory and moreover fortified by such earnest recommendations returned to his companions at Aix Whose coming instilled a new Spirit and courage into them they no longer apprehend the tediousnes of the way the incommodities by land tempests by sea or dangers at their iourneys end But cheerfully goe on and happily end their long voyage though not the same year in which they left Rome IX CHAP. 1.2.3 S. Augustin c. arrive in England in the Isle of Thanet 4.5 c. Their Message to K. Ethelbert His kind Answer and coming to them Their Conversation 8.9.10 The Kings kindnes to them ii i2 c. The manner of their life 1. AFter much labour willingly undertaken for Christ S. Augustin and his companions which with the French Interpreters amounted to about the number of forty with Gods blessing took land in Brittany in the year of Grace five hundred ninety seaven 2. The place where they landed was the same where formerly the Saxons had aborded to wit the Isle of Thanet which is thus described by S. Beda On the Eastern coast of Kent is seated an Island called Tanetos no very small one containing according to the English estimation six hundred families or Manses or Hydes of land each Hyde consisting of about one hundred acres Which Island is divided from the continent by the River Vantsum above a quarter of a mile broad and which is fordable onely in two places Here the servant of God Augustin with his companions almost forty persons first landed 3. Some Authours have more particularly markd the place where they first descended from their ship for thus writes F. Clement Reyner from Sprott and Spiney S. Augustin with his company took land in the Isle of Thanet in a place called Ratesbourg Where the Holy Father quitting his ship sett his feet on a certain stone which as if it had been clay received the impression of his feet For which reason the same stone was kept and layd up in a Chappel founded to his memory This Ratesburg I suppose signifies the shore of Rutupia called by the Saxons Reptacester and Ruptimouth now Richborow seated over against the Island 4. Assoon as they were come to Land Saint Augustin directed messengers to King Ethelbert to acquaint him that himself and companions were come a long iourney from as far as Rome to preach to him and his subjects the true God in whom if he would beleive he should not faile to attain eternall felicity We may reasonably beleive that Ethelbert after so many years conversation with his pious Christian Queen Aldiberga was not utterly ignorant of the Substance of Christian Religion Therefore he did not reject this Offer nor command the new arrived Strangers to be driven from his Coast but courteously required them to stay some time in the place where they landed till he could find leasure to heare and answer their Message In the mean time he gave orders that all things necessary should be provided for their entertainment 5. Not long after the King with great humanity went himself into the Isle of Thanet to visit his New Guests come out of another world There placing himself on a Seat in the open aire he commanded they should be called before him but first admonishing them that the Religion of his countrey from an ancient Prophecy forbad him to converse with such as they under any roof The true reason was because he was taught that within-dores he was more obnoxious to fascination or witchcraft 6. The manner how S. Augustin and his company first addressed themselves to the King is thus described by S. Beda They came saith he endued with vertue and power from God not as the Idolatrous Brittish Preists trusting in Diabolical incantations For instead of an Ensign some of them caried a Silver Crosse with the Image of our Saviour painted on a table and in the way Sung Litanies and prayed earnestly to our Lord for the eternal Salvation of themselves and those for whom and to whom they were come Yet this devout behaviour is by some factious Sectaries called a Superstitious Procession full of Roman vain Ceremonies 7. Being thus arrived in the Kings presence S. Augustin after mutuall Salutations and respects informed him more fully in the Motives of his iourney by whom and for what end he was sent He shewd him the vanity and perniciousnes of that Religion wherein he had been bred that Idolatry was the invention of Devills to destroy soules That to free the world from such ignorance and misery God had sent his only Son to preach the only saving Truth and to preserve the soules of those who beleived in him from the Devills malice and eternall damnation For which end he willingly suffred himself to be nayld on the Crosse to dye an ignominious and tormenting death that so he might be a Sacrifice to propitiate Gods wrath for the Sins of the world This heavenly Truth he and his companions were come to declare to that Nation c. 8. After that S. Augustin had to this effect made known the occasion and causes of his voyage King Ethelbert who had been very attentive to his speeches remaind some space in great thoughtfulnes of mind Comparing the Religion now proposed to him with his former Superstition he could not but acknowledge the advantage which Truthâ—nd â—nd Holines caries from Vanity and impurity But on the other side it seemd to him to be an unbeseeming thing for a prudent man and a Prince suddainly to give a publick testimony of inconstancy and rashnes in deserting the Rites of his Ancestours and Religion of his Countrey At last therefore conceiving that it became his dignity not to give a suddain resolution in a matter of so great importance his answer was That he took kindly their charity to him and his people neither did he mislike the proposalls they made him but for a better satisfaction to him self and others he would take convenient time to deliberate 9. After this he invited them to his principall Citty of Canterbury Dorobernia where he designed a commodious dwelling for them withall commanding provisions to be made and supplied to these New-come strangers that nothing might be wanting to them But the greatest grace conferred on them was a free permission to preach Christian Doctrine in the same Citty not forbidding any of his subjects to hearken to their Sermons and becom Converts 10. Such humanity in a Pagan King filled S. Augustin and his Associats with great comfort and hope that God would give a large benediction to their iourney Thereupon they thankfully accepted the Kings offer of repairing to the Citty whither they went in the same order as they first came to the King and at their entrance into the Citty and Mansion designd for them saith Beda with consonant voyces they sung this Litany We beseech thee O Lord in mercy turn away
Divine Faith to submitt therto So unhappily prevalent is worldly Power and Riches against the Spirit of Christianity which teaches Humility and a contempt of such transitory vanities 2. The King not content only to giue permission to these Apostolick Preachers to convert and save his subjects was pleas'd moreover to extend his liberality to them so far as to afford them a place of retreat commodious for their quiet and holy Devotions and sufficient for their sustenance that so without distraction and sollicitude they might attend to the worship of the true God and the instruction of all those that were willing to seek it Yet we cannot without injury to the zeale and charity of these our Primitive Fathers imagin that they were willing to spare their labour and travells to make Christ known to many which enquired not after him No doubt they behav'd themselves as all other holy Missioners did in those dayes through all places 〈…〉 to fly from the wrath to come and made use of that Retreat allowd them by 〈◊〉 King only as a place of repose after they had been spent with toyling in Gods harvest in which place being separated from worldly conversation they might purify themselves before their deaths that so they might be admitted into Gods presence to receive the Crown of all their labours 3. The Seat assignd by King Arviragus to S. Ioseph and his Companions was an Island rude and uncultivated call'd by the Britons for the colour of it Iniswytrin that is the glassy Island compass'd by the River Bry and situated in Somersetshire In succeeding time being cleard from bryars draynd and cultiuated it was by the inhabitants nam'd Avallonia for the plenty of apples and other fruit growing there But in after ages when the Saxons had possess'd themselves of those parts they resum'd the former Title and call'd it in their own language Glaston or Glascon whence the famous Monastery of Glastonbury begun after a homely fashion by S. Ioseph but in future times with a prodigious magnificence enlarged tooke its name 4. In the same place there was by King Arviragus and his Son Marius allotted a certain proportion of ground for the nourishment of these twelve strangers containing according to their ancient measure twelve Hydes of Land Now this term Hyde is by our Writers sometime call'd a Manse Mansa Manentium sometime a Family by others it is call'd a Plough containing as much as one Plough and Oxen could cultivate in one yeare or as could nourish a small Family And within this proportion seems to have been contained a certain fenny but rich peice of ground which the Saxons afterwards call'd Godney that is Gods Island as being the first portion of ground which in the Christian Church was consecrated to Gods service V. CHAP. 1. S. Ioseph at Glastonbury build's a Church 2.3.4 c. This confirm'd by ancient Testimonies as an Epistle of S. Patrick here produced 11.12 Observations from that Epistle 13 14. An Objection answerd 1. THe first thing that our New blessed Inhabitants did in their new Habitation was to build and consecrate to the worship of the only true God a Temple or Church in which so great was the fervour and piety of our Primitive Christians that is was deservedly call'd the Mother of Saints 2. This Church erected by S. Ioseph moved thereto by Divine Revelation as our Ancient Records testify was also dedicated to the honour of the most blessed Virgin Mary and moreover was immediatly consecrated by our Lord himselfe Of these things the Testimonies are so ancient and of such authority that severall Protestant Writers refuse not their assent to them We will here produce the attestation of Authours and Monuments which cannot reasonably be excepted against 3. The first is of S. Patrick the so illustrious Apostle of Ireland He after many years Labours spent in his Apostolicall Office there thirsting after a quiet retired life of Contemplation in the year four hundred thirty nine returning into his native Countrey Brittany made choice of Glastonbury a then famous schoole of Sanctity for his abode where he spent his last thirty years in Prayers Fasting Watching and all other Penitentiall austerities Now having by Tradition been inform'd that in that place many Primitive Saints had been enterr'd desirous to find out and honour their Relicks he caused the ground to be broken in severall places and thought fit to give an account to posterity of what he found there This he did in Writing preserv'd hitherto with great care and approv'd not only by ancient and modern Catholick Authours but by learned Protestants also The tenour of it is as followeth 4. In the name of our Lord Iesus Christ. I Patrick the poor humble servant of God in the four hundred twenty fifth yeare of the Incarnation of our Lord being sent by the most holy Pope Celestin into Ireland by the assistance of divine Grace I converted the Irish people to the way of Truth And having establish'd them in the Catholick Faith I at last am return'd into Brittany where as I beleive by a speciall conduct of God who is the life and the way I arrived at the Island Ynswitrin Where I found a holy ancient place chosen and sanctified by God to the honour of the immaculate Virgin Mary the Mother of God There also I met with certain Brethren of holy Conversation instructed in the rudiments of Catholick Faith who were the Successors of the Disciples of the holy Saints Phaganus and Diruvianus whose names considering the merits of their lives I assuredly beleive are written in heaven And because the Iust shall be had in perpetuall memory out of the tender affection which I bore to the sayd Brethren I resolved to commemorate their Names in this my Writing the which are Brumban Hiregaan Bremwal Wentreth Bantomeweny Adelwolred Loyot Wellias Breden Swelwes Hinloërnus and another calld Hin These being born of Noble parentage and desirous to adorn their Nobility with works of Christian Faith made choice of an Eremiticall life And because I found them of humble and quiet spirits I chose rather to live with them as an abiect in the worlds esteem then to dwell in Courts of Princes Moreover being all of us of one heart and one soule we thought it best for us to live eat and drink in Community and to sleep in the same habitation and thus though much against my will they would needs make me their Superiour who was not worthy to untye the latchets of their shooes 5. Whilst we thus lead a Monasticall life together according to the Rules of Ancient approved Fathers the foresayd Brethren shewd me certain Writings of S. Phaganus and Diruvianus wherin was declared that twelve Disciples of the Holy Apostles Philip and Iacob built the sayd ancient Church to the honour of the foresayd Blessed Virgin by the appointment of the blessed Archangel Gabriel And moreover that our Lord himselfe from heaven dedicated the sayd Church to the honour
Orphans and his wife a Widow And the King with his whole Region remaind the space of two years more under the same Excommunication 8. After that the King seing the perdition of his own soule and damnation of his Kingdom could no longer sustain an Excommunication of such continuance but humbly beggd pardon at Landaff of Bishop Oudoceus Who thereupon in the presence of three Abbots imposed on him the yoke of Pennance proportionated to the quality and heynousnes of his crimes the King all the while humbly inclining his head shedding teares abundantly The Pennance was that he should three wayes make satisfaction to God and the Church of Landaff namely by Fasting Prayer and Almes 9. King Mouric accepted this Yoke of Pennance And for the redemption of his own soule and for the soule of Cynetu he gave to the Church of Landaff and into the hand of Oudoceus Bishop and all his Successours four villages with their entire liberty to be held free from all service for ever and with absolute enjoyment of Common through his countrey to the inhabitants abiding in the said lands in feilds woods pastures and Water The first is called Ringracnauc the second Nantavo the third a village beyond Kadava where Cynetu was slain the fourth a village beyond Nadava where the Kings Son committed adultery it reaches from the Fenn called Elleti to Nandava and it is called the village Gudberdh These four villages contain four and twenty Modij of Land 10. Witnesses hereto of Clergy men were Oudoceus Bishop Consen Abbot of the vale of Carban Carbam Abbot of Ildute Sulgen Abbot of Docuni And of Laicks were present King Mouric with his Son Frioc and Morrant the Son of Arthruis c. This is the form of the first Synod of Landaff in which the discreet Reader will observe severall passages which will give light to see both the Religion and Discipline of that age IX CHAP. 1.2 c Severall Welsh Synods and the occasions of them 6. S. Oudoceus his death 1. THE Complaint of Gildas touching the Princes living in his time was very just that Brittany had Kings but those Kings were bloody Tyrants often times swearing and as oft forswearing ready enough to make vows and promises but presently breaking those promises sanguinary proud parricids c. For besides the fore-cited Synod the same Bishop Oudoceus was obliged upon the very like causes to collect two more which are extant also in Sir H. Spelman Which to avoyd tediousnes shall not here be set down at length being both of them parallel to the former It will suffise therefore breifly and summarily to sett down the occasions of collecting thē the proceedings in them 2. The occasion of the former of them was this King Morcant and his Vnkle Frioc in the presence of S. Oudoceus Bishop and the three forenamed Abbots at the podium Church of S. Ildutus took their oaths at the Holy Altar on which were placed the Relicks of Saints that they would observe peace and amity together without any guile adding this convention That if either of them should kill or commit treachery against the other he should not redeem his crime by money or lands but should be obliged to quit his kingdom and spend his whole life in pilgrimage in forrain countreys A good while after which Covenant made King Morcant by the Devils instigation slew his Vncle. After which crime committed he came to the Holy Bishop Oudocéus to Landaff humbly desiring pardon of those his two crimes of Homicide and perjury The Bishop thereupon assembled a Synod at the Monastery of the Vale of Carban whereto came all the Clergy and forenam'd Abbots as likewise King Morcant attended with the principall persons of Morcannuc or Glamorganshire 3. The Synod being assembled and consulting on this affaire gave their judgment that to avoyd the depriving the land of the protection of its naturall Lord the King should be permitted to redeem a pilgrimage by fasting prayers and Almes Which Pennance the King laying his hand on the four Gospells and the Relicks of Saints undertook to perform promising moreover that for ever after he would in all things mercifully execute justice Which Pennance being finish'd accordingly and Christian Communion restor'd to him he proclam'd the Churches of Catoc Ildut and Docunni free from all Regall service discharging likewise the Church of S. Ildutus of a bagg of Honey and an iron-caldron which formerly were to be presented to the King 4. The Third Synod which for affinity of the matter shall be adjoyn'd here though it was celebrated probably many yerrs after was assembled on this occasion A certain Brittish Prince named Guidnerth in a contention for the Principality slew his Brothe Merchien For which he was excommunicated by S. Oudoceus in a full Synod in testimony of which Excommunication the Crosses were taken down and layd on the ground and the Cimbals were turned Thus he remain'd excluded from Christian Communion the space of three years At the end of which demanding pardon he was sent into Lesser Brittany to S. Sampson Arch-bishop of Dole from him to receive iudgment and suitable pennance This was done partly because of the great amity between those Bishops but cheifly because the same language being spoken in both countreyes he could more freely discover his fault and require indulgence from the said Arch-bishop This voyage was undertaken by Guidnerth who having obtain'd absolution he return'd with Letters sealed by S. Sampson before the year was ended But because he had not according to the injunction given him remain'd a whole year in Exile the Bishop would not take off his Excommunication Presently after S. Oudoceus dyed to whom Berthgiun succeeded in the Bishoprick of Landaff To him King Morcant and Guednerth made an earnest request to take off the Excommunication from Guednerth and to raise again from the earth the Crosses and Cimbals with the Holy Relicks Whereupon after a promise made by him to make satisfaction for his crime by fasting prayers and alms he was at last with great devotion and many tears shed by him absolv'd by the Bishop After which the said Guednerth to testify his gratitude gave to the Church of Landaff these Lands Lann Catgual and Tye with all the woods Sea-coasts and liberties c. Witnesses whereof were these Clarks c. 5. B. Godwin affirms that this third Synod was celebrated not by S. Oudoceus but by a Bishop of Landaff call'd Grecielus the seaventh from S. Oudocéus to whom Berthguin succeeded and that the fratricide Guidnerth to shew his gratitude gave to the foresaid Bishop and his Successors of his free liberality Lancadwallader now call'd Bishton or Bishopston which saith he is the only Mannour now left to that See 6. As touching S. Oudocéus the Authour of his life in Capgrave relates that he quitted his Pastorall Cure and built a Monastery nere the River Weye Vaga where assembling a great multitude of Brethren he spent
so tedious and bitter torments And within a short time her prayers were heard for the twelfth day after she was delivered from her corruptible body and made an exchange of her temporall afflictions for eternall happines and rest 6. We will hereto from the same Authour add another Testimonial of the same Holy Virgins Sanctity hapning three years after in her Monastery of Barking When the forementioned Hand-mayd of our Lord Thorithgâ—d had continued yet three years in the body after the decease of her Mistresse she was so wholly consumed with her foresaid infirmity that there remaind scarce any flesh to cover her bones And at last when the time of her dissolution approached she lost all use and motion not only of her limbs but her tongue also In this state after she had continued three days and as many nights she was on a sudden revived with a spiritual vision insomuch as she opened both her eyes and lipps also and looking up stedfastly to heaven she began thus to speak to a person who it seems appeared to her Your presence is most wellcom to mee Having said this she held her peace a little while as expecting the answer of the said person And again with some shew of passion she added If this may not be yet I beseech you let not the space in the mean time be long Then remaining silent awhile she concluded If this decree can by no means be altered yet I pray you let the delay not be beyond this following night Having spoken this she was askd by her companions assisting her who it was with whom she talkd With my most dear Mother Edilburga said she From whence they understood that the Saint was come to signify to her that the â—ower of her departure was at hand For according to her request after one day and night had passed she was freed from the chain both of her infirmity and body and was rewarded with eternal ioyes No wonder therefore that this devout Virgin Thorithgitha is placed among the Saints in our Martyrologe on the three and twentieth of February in the year of Grace six hundred seaventy eight 7. There succeeded her in the government of the Monastery of Barking saith Saint Beda the devout servant of our Lord Saint Hildelida who continued many years Abbesse thereof no lesse then four and twenty and shewed great diligence and zeale in maintaining Regular observance and providing all things necessary for her Community This is the same Saint Hildelida to whom Saint Aldelm fourteen years after this inscribed his Book entitled of Virginity and between whom passed severall Letters yet extant Of whom we shall treat further hereafter XXI CAAP. 1. The death of Escuin King of the West-Saxons 2. Of Hedda Bishop of the West-Saxons Successour to S. Leutherius 3. 4. c. The Rule of S Benedict introduced into Glastonbury when into other Monasteries c. 1. EScuin King of the West-Saxons after a short raign of two years dying Kentuin remained sole King of those Provinces He is by Alcuin named Entuin 2. In the beginning of his raign Leutherius Bishop of the West-Saxons dying the said King called out of his Monastery a Religious man named Hedda who according to Saint Beda's testimony was a good and iust man and worthily exercised the Episcopal charge in directing and teaching his flock being enabled thereto rather by the love of piety engrafted in his heart then by study or learning Which Character seeming to import that he was but meanly furnished with litterature does not satisfy William of Malmsbury who professes that he had seen severall Epistles of his which argued the Writer not to have been destitute of learning as likewise severall Treatises of S. Aldelm directed to him abounding with eloqâ—nce and profound knowledge He having been a Monk and Abbot administred the said Bishoprick the space of thirty years and more and his Sanctity was testified by many Miracles c. He was consecrated Bishop in the Citty of London saith S. Beda by Theodore Arch-bishop of Canterbury 3. Concerning this Holy Bishop and particularly his solicitude to advance Religious Observance we read this passage qouted out of the great Table of Glastonbury by B. Vsher Bishop Hedda his body to this day reposes under a stone-Pyramid heretofore curiously engraven in the upper Church-yard of the Monks He obtained of King Cantwin to the Old Church a liberty royal in the Isle of Glastonbury as likewise a free power to the Monks there serving God of electing and constituting over themselves an Abbot according to the Rule of S. Benedict 4. Inas King of the West-Saxons in his great Charter of Priviledges granted to the same Monastery in the year of Grace seaven hundred twenty five makes mention of this Indult confirming all former Donations given by his Predecessours or others to that Monastery particularly that of King Kenwalch who by the intercession of Theodore Archbishop of Canterbury bestowed on it these lands Ferlingmere Beokeri Godney Martinesey Edresey likewise of King Kentwin who gave Glastingie and was wont to call the said Monastery the Mother of Saints ordaining that it should enjoy an immunity from all both Secular and Ecclesiasticall duties and added withall this Priviledge That the Monks living there should have the power to elect and constitute to themselves a Superiour according to the Rule of S. Benedict Also of Bishop Hedda who with the allowance and approbation of Cedwalla though a Pagan under his own hand gave Lantocai of Baldred who gave Pennard containing six hydes of land of Athelard who gaue Pohelt containing sixty hydes all whose Donations I doe approve and confirm c. 5. Here is the first mention of S. Benedicts Rule received in the Monastery of Glastonbury How long before this time it had been there embraced or whether it now entred by the procuring of Bishop Hedda does not appear But certain it is that those Writers are mistaken who affirm that before S Dunstan's government of that Monastery the Monks thereof were not professed Disciples of S. Benedict After this time the said Rule and Profession by little and little took place in most other Monasteries as in the Norin-parts by the diligence of S. Wilfrid and of S. Benedict sirnamed Biscop Yea the Brittains also and Scotts who had received their Religious Instituts from the Irish began to disuse their ancient Rites and esteemed it piety to conform themselves to the Rule of S. Benedict But as for the Monasteries of Canterbury and the whole Province of Kent there is not the least mark afforded in ancient Story that the Institut of S. Benedict was introduced among them after their coming into Brittany on the contrary they were Kentish Monks who were employd in settling the said Institut among the Northumbers So that it is demonstrably evident that the Prime Apostles of the Christian Faith among the Saxons professed and brought in the same Rule 6. Now this Priviledge at
of Media call'd Nacianus whom S. Ioseph had formerly baptis'd in a Citty call'd Saram and who was sent by our Lord with an army to deliver S. Ioseph out of prison into which a wicked King of Northwales had cast him which King is sayd to be mentiond in a Book found by the Emperour Theodosius in Pilats palace at Ierusalem Such foolish dreames as these as they are not with out scorn to be recited so neither ought they to be made use of for the disgracing or discrediting sober History prudently grounded on Tradition III. CHAP. 1. S. Ioseph first addresses himself to the Brittish King 2.3 c. The Kings name was Arviragus whether he and Caractacus were the same person 7. He is sayd to be the Founder of the Vniversity of Oxford by the advice of Olenus Calenus an Hetrurian Augur 1. THis Tradition informs us that S. Ioseph at his first abord in the Western parts of this Island with his companions assumed the confidence to repaire to the Brittish Kings presence raigning there to whom he gave an account of the design of his journey which was to bring the happy newes and to offer the only assured means of eternall happines to all that would embrace it It is not to be doubted but this Message gravely and modestly delivered by one filled with the spirit of God and also of a venerable presence one that renounced all worldly designs of power or riches Professour of a Religion sufficiently recommended in that it deserved the hatred of Nero a Prince then infamous beyond any ever mention'd in former Histories such a message I say could not but at least be hearkned to without displeasure if not with favour at least by such a King as this is described by our ancient Annals 2. His name was Arviragus the same no doubt who in an ancient coyn is called Arivog but from what Ancestours he was descended is not clearly enough reported in History Certain Modern Writers will needs make him the same with Caractacus before spoken of suppos'd likewise by them to be the same with Cogidunus the youngest son of Cunobelin from whom also they are willing to deduce King Lucius in a direct line who raigned in the following Age By which art they indeed give some grace to their Histories by a distinct sorting of actions and occurrents to the precise years of Kings then suppos'd to raign in this Island 3. It cannot truly be denied but that the Character given by Historians to Caractacus and Arviragus is very much agreeing in resemblance For as Caractacus is described by Tacitus and Dio to be a Prince of great courage magnanimity and Beneficence and moreover a freind to the Romans so likewise is Arviragus represented by others For thus doth a Writer learned in Antiquity describe him Arviragus saith he was well acquainted with those arts which adorn and dispose the mind to humanity Neither did he alone himselfe love learning but was also a singular favourer of those who were learned c. He was valiant and couragious in warre mild and clement in peace He was in his conversation affable and chearfully pleasant liberall in bestowing gifts and always most deare to his subiects 4. But the resemblance of their Characters is not a proof sufficient to render their persons one and the same unlesse we must be obliged to beleive that Brittany was a soyle too barren to produce more then one brave and commendable Prince And there are in ancient Records severall grounds of more then a suspicion that they were distinct Kings raigning in severall parts of this Island and in severall times also 5. It cannot be denyed that in Brittany there were very many petty Kings and Princes independent of one another some of them subject to the Romans and others free In Caesars time there were in Kent no fewer then three As for Cynobelin and his family their Dominions for ought appears were confind to the Trinobantes that is Essex and Middlesex whereas Arviragus raigned in the Western parts upon the Confines of the Belgae in the Provinces of Dorsetshire and Somersetshire Which argues that he was of a different race 6. But moreover this King Arviragus seems to have raigned much later then Caractacus who after his captivity by the Emperour Claudius is suppos'd to have been sent back to his Kingdom though no Roman Writers speak of his restitution Wheras the Roman Satyrist mentions Arviragus as a Prince of great renown in the dayes of Domitian the seaventh Emperour after Claudius and as an enemy very formidable to the Romans which certainly Caractacus never was For upon occasion of an enormously great fish a Mullet presented to Domitian he brings in a flatterer making that Present an Omen of some great conquest to follow Thou shalt take captive some great King says he or the famous Arviragus shall be â—umbled down from his Brittish chariot c. By which expression it seems more then probable that Arviragus though bred up in the Roman civility and literature yet upon advantage of the great factions succeeding in the Empire after Nero's death shook off his chains and renounced his dependance on the Romans Certain it is so great and famous a King he was that without any wrong to Caractacus he might be mistaken for him 7. Among other illustrious Monuments of his affection to literature and munificence for promoting it this is recorded that he was the Founder of the famous Vniversity of Oxford For thus writeth a modern learned Authour It is the opinion of some that in the seaventieth yeare after the Nativity of our Lord the Citty of Oxford was built during the raign of King Arviragus And that then there came into Brittany a certain Hetrurian Prophet or Augur named Olenus Calenus concerning whom Pliny in his naturall History Writes and that this man layd the foundations yea and perfected the building of it from his own name calling it Calena which name was continued to it till the entrance of the Saxons into Brittany after which is was called Oxenford IV. CHAP. 1. c. Arviragus though not converted affords to S. Ioseph c the Isle of Glastonbury for a place of retreat and twelve Hydes of Land for their nourishment 1. TO this renowned King Arviragus S. Ioseph and his Companions addressed themselves and expounded their Message The successe hereof was though not a Conversion of the King himselfe yet a free leave to publish their Doctrin among his Subjects And herein we ought withtrembling to adore the most holy but with all most secret judgments of God It is probable that there could not be found a mind in all this Island at that time better dispos'd as far as nature and human education could dispose a soule for the entertaining of Saving Truch then in King Arviragus Yet though by his kindnes to the Professours of it he tacitly shewd his approbation therof he did not receive from heaven the Gift of
VII Caâ—r Custeint This Citty was formerly called Seiont near Caernarvont being the same which Antoninus calls Seguntium But it chang'd its name into Caïr Custeinâ— because Constantius the Father of Constantin was buried there Whose body saith Mathew of Westminster was found at Caernarvon near Snowdon in the time of King Edward the first after the Conquest and by his command honourably buried in the Church VIII Caïr Caratauc or Caïr Caradoc in the borders of Shropshire between the Rivers Temdus and Colunus Where King Caractacus rais'd against the Roman Generall Ostorius a great Rampire but was there defeated by him There a Citty being afterwards rais'd was from his Name called Caïr Caradoc So that Geffrey of Monmouth and Huntingdon are much mistaken who interpret this Citty to be Salisbury IX Caïr Grant or Granteceaster or Grantbridge now Cambridge taking its name from the River Grant or Gront X. Cair Maunguid or Manchguid suppos'd to be the same Which by Antoninus is called Mancunium or Manchester in Lancashire others conceive it to be Manduessedum or Manchester in Warwickshire XI Caïr Lundein by others Caïr Lud now London XII Caïr Guorthigirn a Citty situated in Radnorshire and called from King Vortigern who conceild himself there being afraid of punishment for his horrible crimes but was found out by Divine Iustice and by Lightning burnt together with his Citty What the prime name of this Citty was in King Lucius his dayes does not appeare XIII Caïr Ceint or Kent now called Canterbury formerly Dorobernia XIV Caïr Guiragon or Guorangon that is Wigornia The Welsh call it Caër Wrangon the English Worcester Antoninus calls it Branonium and Ptolomy Branogenium XV. Caïr Perâ—s otherwise Portcester from the commodiousnes of the Haven It is now called Portsmouth XVI Caïr Daun named by Antoninus Danus now Doncaster in Yorkshire XVII Caïr-Legioâ— taking its name from the the twentieth Legion by Iulius Agricola's appointment quartering there It is at this day called Chester or Westchester XVIII Caïr Guricon or Guoricon or as Cambden writes it Caïr Guaruinc now warwick so called because it was a Garrison of the Romans which in the Brittish Language is called Guarth XIX Caïr Segeint or the Citty of the Segontiaci which were the people who first surrendred themselves to Caesar It is now called Silcester in Hampshire XX. Caïr Leon or Vsk so call'd because the second Brittish Legion brought over by Vespasian was quartered here It was seated in Monmouthshire but is now quite demolished XXI Caïr Guent called by the Romans Venta Belgarum to distinguish it from severall other places called Ventae being in the Province of the Belgae a people which came out of lower Germany and seated themselves in Hampshire it is now called Winchester XXII Caïr Brito a Citty placed between the Rivers Avon and Fome it is now called Bristol XXIII Caïr Lerion by the Saxons afterward called Legecestria now Leicester XXIV Caïr Draiton the situation whereof is now uncertain there being many places of that name Bishop Vsher thinks it is the same now call'd Dragton in Shropshire XXV Caïr Pentavelcoit seated on the River Ivel in Somershire now called Ivelcester or Ilchester The same learned Bishop writes it Caïr Pensavelcoit supposing it to be Pentsey in Sussex where William the Conquerour first landed XXVI Caïr Vrvac called by Antoninus Vriconium and by the Saxons Wrekenceaster at this day Wroxcester in Shropshire XXVII Caïr Calemion or as Mr. Cambden reads it Caïr Calion which he thinks to be Camelet in Somersetshire where remains the footsteps of an ancient Roman Camp and where many Roman Coyns are frequently found XXVIII Caïr Luitcoit or rather Lindcoit by Antoninus and Ptolomy call'd Lindum by the Saxons Lindecollinum at this day Lincoln 5. These are the twenty eight Citties of Brittany all which cannot yet be asserted to have been extant at least under those names in the dayes of King Lucius since among them there are severall which took their Title from persons living in after-ages as Caïr Vortigern Caïr Casteint c. And Caïr Draiton seems to have been a Saxon building 6. Henry of Huntington in the account of them varies somewhat from this and in the place of some of these omitted by him substitutes others as Caïr Glou that is Glocester Caïr Cei or Chichester Caïr Ceri that is Cirencester Caïr Dorm call'd by Antoninus Durobrivae at this day Dornford in Huntingdonshire Caïr Dauri or Caïr Dorin now Dorcester And Caïr Merdin still remaining with the same name from whence a Province in Wales takes its title These are the Cittie 's design'd to be the Residences of Arch-bishops and Bishops when the number of Pastors should be so encreased as to supply them 7. Now whereas here is mention'd the Title of Arch-bishops we are to take notice that that Title was not in use as yet in the Church in the dayes of King Luciâ—s but yet the same latitude of Ecclesiasticall Iurisdiction was from the beginning under the name of Metropolitan Bishops For the Policy of the Church being squared according to the Civill as the Governours of Citties which were Metropoles exercised an Authority over other Citties also depending on them so did the Bishops likewise of those Citties over the whole Provinces IX CHAP. 1.2.3 Of Saint Theanus first Bishop of London 4.5 Elvanus his Successour 1. HOw many of those twenty eight Citties were in those dayes supplied with Bishops is uncertain Besides Elvanus consecrated Bishop at Rome our Ecclesiasticall Records mention only one Brittish Bishop more called Theanus the first Metropolitan Bishop of London where our devout King Lucius built a Church consecrated to S. Peter and seated in the place called Cornhill 2. The truth of this is testified by an ancient Table belonging to the same Church wherein was this Inscription In the year of our Lord one hundred seaventy nine Lucius the first Christian King of this Land founded the first Church at London namely the Church of Saint Peter in Cornhill He established likewise there an Archiepiscopall See and the prime Church of the Kingdom and so it continued for the space of four hundred years till the coming of S. Augustin the Apostle of England c. Thus the Inscription 3. But Iocelinus a Monk of Furnes testifying this holy Prelat Theanus to have been the first Archbishop of this new erected See of London makes him to be the Founder of this Church for thus he writes Thean or Theanus is sayd in the time of King Lucius to have built the Church of S. Peter on Cornhill in London being assisted therein by Ciranus the Kings Cheif Cupp-bearer 4. After Theanus his decease the time of whose government in that See is uncertain there succeeded him therein S. Elvanus who generally is acknowledged the second Metroâ—politan of London But whether in those times there was in Brittany any Iurisdiction properly Metropoliticall which must presuppose an erection of severall subordinate Dioceses cannot by any of our
by Tradition was the last who sate in the Chair of Kungresbury transfer'd that See which had continued six hundred years or more at Kungresbury to a Town then call'd Tethescine but now Welles which was given by King Ina who also consented to the Translation The said Daniel was the last of the Brittains who sate in that Bishoprick 10. This Story at least for as much as concerns the antiquity of the Episcopall See of Kungresbury seems to want a solide foundation For that Town took its name about the year of our Lord seaven hundred and eleaven from a holy man called Cungar a son of a Constantinopolitan Prince who coming into Brittany and desirous to live a retired life was kindly received by King Ina who bestow'd on him that portion of Land call'd afterward by his name and withall built for him a Mansion and Oratory there As for the Church of Wells it was then built by King Ina and endow'd with Lands by Kenulphus the Successour of King Ina in the year seaven hundred and sixty six But saith Bishop Godwin it was then not a Cathedrall but Collegiat or Monasticall Church and was erected into an Episcopall See in the year nine hundred and five in which the first Bishop was Adelmus XII CHAP. 1.2 King Lucius richly endows Churches with possessions 3.4 Priviledge of Sanctuary long continued in Brittany 1. KIng Lucius as he was very zealous and munificent in building Churches to the Glory of God he was no lesse in liberall endowments and Priviledges bestow'd on them To this purpose Matthew of Westminster call'd Florilegus writes thus In the year of Grace one hundred eighty seaven Lucius the glorious King of the Brittains having seen the true Worship of God largely spread in his Kingdom liberally bestow'd possessions and territories on Churches and Ecclesiasticall persons and also firmly established them with Charters and immunities Such liberties he gave to Churches and their Precincts that if any Malefactour made his refuge to them he became safe from all injuries of any man whosoever Thus living happily in the love of God and his Neighbour he governed his Kingdom in great peace A Modern Historian Richard White adds That this King having destroyed all the Idols and worship of false Gods transfer'd all their possessions on Christian Churches which he further enrich'd with more Lands and greater immunities as knowing very well that greater honour is due â—o the houses of the true God 2. We may from hence in some degree compute this King Munificence to Gods Church for since he judged that the Worship of the true God ought to be more splendid and sumptuous then that of their profane Idols had been by searching into ancient Monuments we shall find that the former Brittish Idolatry had been very costly and consequently the true worship much more To this purpose Geffrey of Monmouth and after him Ponticus Virunnius thus writes At London the Pagan Flamens sacrificed yearly forty thousand cowes a hundred thousand sheep and fowle of all kinds so many as could scarce be numbred And besides all these they offred thirty thousand savage cattle stags and other beasts bred in the woods 3. As for the Priviledge of Sanctuary granted by King Lucius to Churches he seems therein to have been a pattern to the Emperour-Constantin and other Christian Princes in future Ages who by their Laws gave unto the Church the like prerogative Hence the Fathers of the Councill of Orleans above eleaven hundred years since made this Canon to renew the use of former Canons and Lawes Concerning Manslayers adulterers and theeves who shall seek refuge in a Church we now ordain that that shall be observed which the Ecclesiasticall Canons have decreed and the Roman Law appointed to wit that it shall not be lawfull for any man by force to draw them from the Courts of Churches or houses of Bishops 4. This respect and reverence which King Lucius shew'd to the Church and Church-men was for many ages continued in Brittany more then in any Christian Nation besides These Priviledges of Sanctuaries were extended not only to Churches and Church-yards but much further according to limits and bounds determined by Bishops Insomuch saith Giraldus Cambrensis that by the indemnity of such immunity far exceeding the indulgence allow'd by the Canons of the Church which grant security only to the body and members of offenders many were induced to commit great outrages and from such places of Refuge did greivously molest both their Countrey and even their Princes themselves Whence appears with what religion the Ordinances of King Lucius were received and practised by posterity XIII CHAP. 1.2 c. A famous Church and Monastery erected by King Lucius at Winchester with Possessions and Priviledges which continued till the raign of Diocletiaâ— 6.7 Of what Institute the Monkâ— in those days were 9. Severall decays and restitutions of that Monastery 1. THE Piety of King Lucius in the sixth year after his conversion did more gloriously shew it selfe in the foundation and plentifull endowment of a Church and Monastery at Winchester then call'd Ventae Belgarum Which Church saith Bishop Godwin was consecrated by Fugatius and Damianus on the twenty ninth of October in the year one hundred eighty nine 2. Moratius a very ancient Authour quoted by Thomas Radburn Harpsfeâ—ld Bishop Vsher c. gives us a perfect description of this Church and Monastery And first as touching the dimensions and bounds of it he writes thus as he is quoted by Thomas Radburn Bishop of S. Davids The measure of the Church founded by King Lucius according to Moratius in his first Book and second Chapter was in length two hundred and nine paces in breadth fourscore paces and in heighth ninety two paces From one corner crosse the Church to the opposite corner were one hundred and thirty paces The situation of the Monastery on the East side of the Church towards the Temple of Concord was one hundred paces in length and in breadth towards the New Temple of Apollo â—orty On the Northpart it was one hundred and sixty paces in length and ninety eight in breadth On the West side of the Church there were in length one hundred and ninety in breadth one hundred On the south coast there were in length four hundred and fifty paces and in breadth five hundred and eighty On this side was seated the Episcopall Palace as likewise the habitation of the Monks 3. In the next place the same Authour Moratius describes the large possessions wherewith this Church and Monastery were endowed by King Lucius saying The limits of their possessions were extended twelve miles round about the Citty of Winchester reaching so far on every side In which space there were on each quarter seated eight wealthy Villages Now if one Church possessed so large 2 Territory we may collect how richly all the Churches of Brittany were endowed even in those Primitive times 4. The forementiond Thomas
which the younger Constantin gave of his zeale to the Orthodox Faith was his restoring S. Athanasius to his See of Alexandria after his two years and four months banishment during which time he abode at Triers in Germany where he was entertain'd with all honour liberality by Constantin This restitution of S. Athanasius was perform'd in coÌ„sequence to the last Will of his Father the late Emperour Constantin as appears by his Sons letter to the Church of Alexandria recited by S. Athanasius in his second Apology Wherin he further writes that it was not out of disaffection but rather a tendernes of S. Athanasius his safety that Constantin sent him into the West to his son that so he might elude the treacherous malice of his Enemies the Arian Bishops who left no means unattempted to destroy him 5. It does not appear that this younger Constantin ever came into Brittany which he governed by a Deputy himself making his residence in Gaule But in the fourth year of his raign he passed over into Italy with what design it is uncertain whether out of ambition to invade the portion of his Brother Constans or for some other intention However he was there traiterously slain at Aquileia by his Brothers soldiers and as Zosimus sayes by his order By his death the whole Western Empire became the Dominion of Constans Who placed in Brittany as his Lievâ—tenant Vetranio one who a few years after usurped the Title of Emperour II. CHAP. 1 2.3 Of S. Gudwal His Gests 4 The place where he lived 5.6 c. Of Mevorus a Prince and his Son S. Simeon 1. ABout this time in Brittany there flourished a famous holy Bishop call'd S. Gudwal commemorated by severall Martyrologes and Ecclesiasticall Writers the summe of whose Gests is as followeth 2. He was born in Brittany of Noble parents and assoon as his age rendred him capable he was made Deacon and afterwards a Preist At which time he largely communicated to others those treasures of spirituall Wisdom which he had been gathering from his youth Insomuch as by his instructions many were so enlightned that they were enabled to inflame others with divine Love After this beeing exalted to the Supreme degree of Episcopacy he so much the more dilated the odour of his holy conversation Gods Spirit declaring in him the operations of divine Grace to the great ioy of all both Clergy and people He received by Succession from his Parents a very ample patrimony but despising worldly riches and having lost the tast of fading pleasures he freely gave all his possessions to the Church 3. Moreover seing that his Pastorall Office obliged him to worldly cares and solicitudes he used his utmost diligence to disburden and unchain himselfe from it Therfore recommending his Church to a worthy Successour he retired himself into a certain Monastery in his own Diocese where he led a perfect Monasticall or rather Angelicall life Now this Monastery was placed neer the Sea in a bay wherof the holy man observing a certain vast rock or Promontory shooting forth he retir'd himself thither to the end he might without interruption attend to God only in which place he gathered to him the number of one hundred and eighty disciples But the place being too strait for so great a multitude the blessed man having recourse to God alone in whose Power and goodnes he placed his only confidence when the Sea at low Ebbe had left dry a great space of the shore he with a râ—d which he carried in his hands made impressions in severall places of the Sand and commanded the waves in the Name of Christ that they should not passe those bounds At which command pronounced by the holy man one might observe the Sea naturally raging to restrain its violence and swelling and effectually to this very day it never presum'd to transgresse the limits prescrib'd unto it Thus this holy man bid adieu to the world to to all his freinds in it all things which it could deprive him of to all which vanities he was crucified perfectly hating his own soule and sensuall desires And yet contented not himself with this but continually meditated how to aspire to more sublime perfection In order wherto having communicated his resolution to his Disciples he determined utterly to quitt his native countrey and to passe over into forrain parts For which purpose having provided seaven ships he accompanied with his Brethren entred into them and began his voyage and with a prosperous gale this little army of Saints took land in a strange countrey 4. Now though in the ancient Monuments relating his life and Gests the land where he aborded be not named notwithstanding there being mention made in them of a certain Prince called Mevorus who enioy'd possessions in that place anciently belonging to his Ancestors Which Mevorus professing Christianity and for that cause receiving great vexations from the inhabitants who were Infidels he transfer'd his dwelling to a place call'd Corminia and at this day Cormon neer a town in Gaule called Monstrueil we may upon the authority of Malbranc a learned French Antiquary conclude that S. Gudwal took land in the Province of Belgick Gaule inhabited by a People called Morini among whom he preach'd the Christian Faith and instructed many in the perfection of a more holy life For thus we read in the ancient narration of his life 5. Mevorus as soon as he had notice that the Holy Father S. Gudwal was entred into his confines gave great thanks to God for it and out of his Treasury richly endowed a Church which this famous Bishop devout Hermit and worthy Superiour of Monks founded in a strange countrey where he gave illustrious examples of all Christian vertues to the present age and left a fragrant odour of his fame to posterity 6. But before the said Church and Monastery were perfectly endowed we find a relation of a wonderfull fact of S. Gudwal For Mevorus together with his wife being much stricken in years had no children at all When behold about midnight S. Gudwal appeared in a dream to the Matron promising her that she should have a Son which himself as another parent to him in regard of education would call by the name of Simeon And Mevorus being inform'd of this made a promise that the said son who was to be born should both in his own person and with all his hereditary possessions be transcrib'd to the Monastery The event succeeded answerably to all their desires for a son is born to Mevorus he is called Simeon brought up in learning and made a Monk And then it was that the Princes possessions were confered on the Monastery It is very probable that this Monastery was seated in a confining part of Flanders neer Ipre where his memory to this day is with great devotion celebrated and where a village called Ghelwelt seems to afford marks of S. Gudwal's name 7. How long the Holy man liv'd
blood and Martyrdom of the two Princes of the Apostles 3. At his being there S. Felix or his Predecessour S. Simplicius sate in the Apostles Chair By whom he was consecrated Bishop of Beneventum Which See he governed with prudence and Sanctity till at last he was slain by an impious Pagan whilst he was at the holy Altar celebrating the Mystery of our Redemption 4. This Saint Sophias was by another name call'd Cadocus being the same who gave advice to Saint Iltutus to forsake a secular life as hath been already declared And he is to be distinguish'd from another Saint Cadocus who was an Abbot concerning whom we shall treat in the year of Grace five hundred XIV CHAP. 1.2 c. Of Saint Keyna daugher of Braganus Prince of Brecknock and of her Brothers and sisters 4. c. The Gests of S. Keyna 1. NO lesse famous at the same time was the Holy Brittish Virgin Saint Keyna whose death in our Martyrologe is likewise placed in the same year four hundred and Ninety Illustrious she was for her Birth being the Daughter of Braganus Prince of that Province in Wales which from him was afterward called Brecknockshire but more illustrious for her zeale to preserve her Chastity for which reason she was call'd in the Brittish language Keynvayre that is Keyna the Virgin 2. This Prince Braganus or Brachanus the Father of Saint Keyna is said to have had twelve sons and twelve daughters by his Lady call'd Marcella daughter of Theodoric son of Tethphalt Prince of Garthmatrin the same region call'd afterward Brecnock Their first born Son was Saint Canoc of whom we shall speak ere long And their eldest daughter was Gladus who was mother of Cadocus by Saint Gunley a Holy King of the Southern Britons The second daughter was Melaria the Mother of the Holy Arch-Bishop Saint David Thus writes Capgrave neither doth he mention any other of their children besides S. Keyna 3. But in Giraldus Cambrensis another daughter is commemorated call'd Saint Almedha of whom more will be said presently And David Powel makes mention of a fifth named Tydvaâ—l who was the wife of â—ongen the Son of Cadel Prince of powis-Powis-land and mother of Brochmaâ—l sirnamed Scithroc who slew Ethelfred King of the Northumbers 4. Concerning the Holy Virgin Saint Keyna we find this Narration in the Authour of her life extant in Capgrave She was of Royal blood being daughter of Braganus Prince of Brecknockshire When she came to ripe years many Noble persons sought her in mariage But she utterly refused that state having consecrated her virginity to our Lord by a perpetuall vow For which cause she was afterward by the Brittains called Keyn-wâ—ri that is Keyna the Virgin 5. At length she determined to forsake her countrey and find out some desart place where she might attend to Contemplation Therefore directing her journey beyond Severn and there meeting with certain wooddy places she made her request to the Prince of that countrey that she might be permitted to serve God in that solitude His answer was that he was very willing to grant her request but that the place did so swarm with serpents that neither men nor beasts could inhabite in it But she constantly replyed that her firm trust was in the name and assistance of Almighty God to drive all that poysonnous brood out of that region 6. Hereupon the place was granted to the Holy Virgin who presently prostrating her self in fervent prayer to God obtaind of him to change all the serpents and vipers there into stones And to this day the stones in that Region doe resemble the windings of Serpents through all the feilds and villages as if they had been framed so by the hand of the engraver 7. Our learned Camden in his diligent search after Antiquities seems to have visited this countrey being a part of Somersetshire though he is willing to disparage the miracle His words are On the western bank of Avon is seen the town of Cainsham Some are of opinion that it was named so from Keyna a most holy Brittish Virgin who according to the credulous perswasion of former ages is beleived to have turn'd serpents into stones because such like miracles of sporting nature are there sometimes found in the Quarries I my self saw a stone brought from thence representing a serpent rolled up into a spire The head of it stuck out in the outward surface and the end of the tayle terminated in the Center 8. But let us prosecute the life of this Holy Virgin Many years being spent by her in this solitary place and the fame of her Sanctity every where divulged and many Oratories built by her her Nephew Saint Cadoc performing a pilgrimage to the Mount of Saint Michaâ—l mett there with his blessed Aunt Saint Keyna at whose sight he was replenish'd with great ioy And being desirous to bring her back to her own countrey the inhabitants of that region would not permitt him But afterward by the admonition of an Angel the holy Mayd returned to the place of her Nativity Where on the topp of a hillock seated at the foot of a high mountain she made a little habitation for her self and by her prayers to God obtaind a spring there to flow out of the earth which by the merits of the Holy Virgin afforded health to divers infirmities 9. But when the time of her consummation approached one night she by the revelation of the holy Ghost saw in a vision as it were a fiery pillar the base whereof was fixed on her bed Now her bed was the pavement strow'd over with a few branches of trees And in this Vision two Angels appear'd to her One of which approaching respectfully to her seem'd to take off the sack cloath with which she was covered and instead thereof to putt on her a smock of fine linnen and over that a tunick of purple and last of all a mantell all woven with gold Which having done he thus sayd to her Prepare your self to come with us that we may lead you into your heavenly Fathers Kingdom Hereupon she wept with excesse of joy and endeavouring to follow the Angels she awak'd and found her body inflamed with a feaver so that she perceiv'd her end was near 10. Therefore sending for her Nephew Saint Cadocus she sayd to him This is the place above all others beloved by mee Here my memory shall be perpetuated This place I will often visit in spirit if it may be permitted mee And I am assured it shall be permitted mee because our Lord has granted mee this place as a certain inheritance The time will come when this place shall be inhabited by a sinfull people which notwithstanding I will violently root out of this seat My Tomb shall lye a long time unknown till the coming of other people whom by my prayers I shall bring hither them will I protect and defend and in this place shall the name of our Lord
himself became a Guide in a spirituall life and Father of Monks For which purpose he also built a Monastery which was calld Lancarvan from an admirable accident in the building of it in which saith Harpsfeild he employ'd will Harts which became familiar obedient and serviceable to him 6. Thus both the Father and Son contemning the world liv'd in it to God only and dyed happily And as touching the death of S. Gunlaeus the Father wee read thus in Capgrave When the end of his dayes approch'd he sent to S. Dubricius who had been Bishop of Landaff but now had translated the Bishoprick to another place and to his Son Cadoc desiring the charity of a visit from them Who came and comforted him and after he had receiv'd the Holy Communion for a Viaticum and defence of his soule he departed to our Lord the fourth day before the Calends of April He was honourably buried and at his sepulcher Angels were often seen Sick persons of all infirmities coming thither and imploring his intercession were healed and glorified God in his Saint The day of his consummation is celebrated in our Martyrologe on the twenty ninth of March. 7. Concerning his Son S. Cadocus it is further related there That he dayly sustain'd a hundred Ecclesiasticall persons as many Widows and as many other poor people besides strangers which frequently visited him For though he was an Abbot and had many Monks under his Government yet he reserved a portion of his Fathers Principality to be charitably distributed to such as had need Now we are not to iudge that hereby this Holy Abbot did trangresse a Monasticall Profession which forbids Propriety in temporall goods for in the distribution of them he only exercised a pious Procuration as he did in other Goods of his Monastery 8. He dyed with a great opinion of Sanctity in the Province of the Ordovices and there was held in high veneration among the Brittains For Harpsâ—eild testifies that a Church was erected to his honour among the Danmonij at a place call'd Corinia which to this day conserves his memory The year wherin he dyed is uncertain But since S. Dubritius is recorded to have been present at it it could not happen so late as Harpsfeild places it In â—he ancient English Martyrologe he is commemorated on the four and twentieth of February 9. In the same Martyrologe are recorded the names of other Brittish Saints who dyed about the year of Grace five hundred Among the rest is named S. Dogmael called also by the Brittains S. Tegwel illustrious for his great vertues his Sanctity and Miracles A famous Abbey in Penbrockshire took its name â—rom him His memory is celebrated on the four-teenth of Iune There likewise on the seaventh of the Ides of April is a commemoration of S. Bernach Abbot a man of admirable Sanâ—â—ity Who in devotion made a journey to Rome and from thence returning into Brittany fill'd all places with the fame of his piety and miracles 10. The same year likewise a famous Irish Saint and Martyr call'd S. Finguar is recorded to have dyed He was the Son of Cliâ—on a Prince in Ireland Who to enjoy a commodious vacancy for contemplation is said to have retir'd into Cornwall where together with many others he was slain by Theodorick a Prince of that Countrey His life is found written by S. Anselm Arch-bishop of Canterbury XXIII CHAP. 1. Aesca King of Kent escapes out of prison 2. New forces arrive from Germany to Cerdic at Portsmouth 3. The Scottish Kingdom of Albania erected 1. Aesca the Son of Hengist who had been taken prisoner by Vther-pendragon was confind at London Who yet shortly after escap'd out of prison and return'd to his kingdom of Kent Where being not like his Father of a stirring spirit he contented himself with what his Father had conquered enjoying quietly the fruits of his labours 2. As for Cerdicius who landed in Northfolk after some years stay in those parts he in the year five hundred sought a more commodious Seat in the Western parts of Brittany And being with his present forces unable to establish a kingdom there he sent into Germany for new supplies so the year following there arrived a German captain call'd Port with his two sons Bleda and Magla in two great ships furnish'd with souldiers who landed at a haven from him call'd Portsmouth though Ptolomy affirms that the ancient Name of it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great haven or port Thus writes Mathew of Westminster And Henry of Huntingdon adds that this hapned in the seaventh year after Cerdicius his first coming Moreover that upon his landing a great clamour fill'd the whole Province Insomuch as the Brittish Governour and the whole multitude with great boldnes but without order set upon the Saxons and were presently dispers'd by them 3. This year likewise whilst the Saxons dayly made a progresse in the Southern and more fertile Provinces of Brittany the Scotts in the North layd a foundation of their New kingdom at the foot of the Mountain Grampius which was call'd the Kingdom of Albany For so we read in the Annals of Tigernac anâ— is Writer cited by Bishop Vsher where it is sayd that Fergus the Son of Eric with a Nation call'd Dalraids or Dalreudins possess'd themselves of a part of Brittany And Camden likewise writes That Fergus the Son of Eric of the seed of Chonare was the first who took on him the Title of King of Albany from Brun Albain to the Irish Sea And the following Kings of the Seed of Fergus to Alpin the Son of Eochal raign'â— in Brun Albain This Nation saith S. Beda were call'd Dalreudini from Reuda under whose conduct they first came out of Ireland XXIV CHAP. 1 2. c Of S. Petroc His Gests And of S Coemgen 8.9 Translation of the Relicks of S. Petroc of S. Meven 1. AS from Ireland many Holy men sought a retreat for their devotions in Brittany so there were not wanting some who from the same motives were induced especially in these tumultuous times to retire out of Brittany into Ireland Among which Bishop Vsher exemplifies in S. Petroc who being a stranger born in Brittany lived in Ireland where there was recommended to his care and instruction a youth of seaven years old call'd Coâ—mgen or Kegnius to be by him educated in learning and piety Which Coëmgen was afterward Abbot of Glindelac 2. S Petroc was by Nation a Cambrian not a Cimbrian as by mistake is set down in the Gallican Martyrologe He was born of Princely parentage in Wales and saith the authour of his life in Capgrave from his infancy he did so well imitate the Faith and vertues of Saint Peter the Prince of the Apostles that his name may seem to have been given him by Divine inspiration as if God had destin'd him also to be a Rock Petra upon which Truth would
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
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
of Pope Boniface the fifth to Iustus Arch-bishop of Canterbury writing thus I perceive by your Letters that our Predecessour of Blessed memory Gregory appointed to Augustin and his Successours for the future the Metropolitan and primitive See in the Citty of Canterbury where the Head of the whole Nation since the times of Paganism resideth 20. The same is confirmed by the universall practise of all succeeding times Whereby it is evident that the entire exercise of Ecclesiasticall authority in ordring changing and translating of Bishopricks and Arch-bishopricks was by all our Ancestours acknowledged to belong to the See Apostolick Yea B. Parker a Successour of S. Augustin in the See of Canterbury as to the Rents belonging to it and his kind of iurisdiction also though an Apostat from his Faith challenges this Iurisdiction upon no other grounds but because Saint Augustin received it from Saint Gregory to the prejudice of London and yet both he and his Successours in contradiction to their own claim and practise will deny that Saint Gregory or his Successours enjoyd any lawfull Iurisdiction over Brittany 11. With these letters and by the same Messengers saith S. Beda the zealous and charitable Pope Saint Gregory sent likewise all manner of things necessary for the solemn worship of God and ministery of the Church He furnished them with Sacred Vessels cloathes for Altars Ornaments for Churches Vestments proper for Bishops Preists and other Ecclesiasticks Relicks of the Holy Apostles and Martyrs and likewise very many Books And for this his liberality he is by Calvinists branded with the note of Superstition But it is no wonder that such men would despoyle Gods Church of all splendour and ornaments who have despoyld Faith it self of all good works XIII CHAP. 1.2 c. S. Gregories New Orders touching demolishing Pagan Temples and Rites 5. A Priviledge to the Monastery of Glastonbury 1. WHen S. Gregory had dispatched away these Messengers new cares began to disquiet his mind In his Letter to King Ethelbert he had advised him to demolish the Temples dedicated to Idols that no marks of former Superstition might remain But upon after-thoughts he considered that those Temples being purified might be usefull for the worship of the true God Therefore apprehending the Kings zeale and hasty obedience he hastned away other Letters which saith S. Beda deserve to be recorded as a Monument of his affection and continuall solicitudes for the good of our Nation They were directed to Mellitus Abbot in the tenour following 2. After the departure of thee and thy company we were in great suspension of mind not having heard any tidings of the prosperousnes of your iourney When therefore it shall please God to bring you safe to our most reverend Brother ◠Augustin acquaint him how having diligently considered the affaires of England I have now iudged best that the Temples consecrated to Idols in that Nation should not be demolished but only the Idols themselves Let therefore Holy Water be made and sprinkled through the said Temples and then Altars may be built and Sacred Relicks be placed in them which being done they will be usefull for the service of God And besides the Saxons having cleansed their hearts from Errour by the knowledg and worship of the true God will more willingly and familiarly resort to the accustomed places which they see standing 3. And whereas they were wont to kill many Oxen in their Sacrifices to Devills they may be perswaded to make this change in that solemnity that on the anniversary day of the Dedication of their Churches or Feasts of such Martyrs whose Relicks they have they may raise Tents or Boothes about the said Churches and celebrate the solemnity with merry feasting At which time they must not immolate their beasts to the Devill as formerly but kill them for meat to be eaten to the praise of God the giver of them By this means whilst we permitt them a continuance of their former externall jollities their minds will more easily be brought to entertaine spirituall joys For it will be impossible at once to withdraw such rude untractable minds from all their former customs they will not be brought to perfection by sudden leaps but leasurely by steps and degrees Thus did our Lord indeed make himself known to the people of Israel in Egypt But withall permitting them to continue their custom of Sacrifices he taught them to offer them to his Honour which before they did to Devills Thus their hearts being wholly changed they relinquished some thing and retaind likewise some thing of their former practise So that though the beasts were the same which they were wont to offer yet since they offred them now to God and not to Idols the Sacrifices were not the same These things I desire thee to tell our fore named Brother that he may consider being there present how best to be have himself 4. The discreet Reader may here observe how just a Title this Holy Pope S. Gregory had to the Name of Apostle of the English Nation since amidst the distractions and tumults of businesses which necessarily attēded the care of all Christian Churches yet in one year he could write so many letters give so many admonitions conferr so many Indults and Graces and all this with so much affection zeale labour and solicitude that he may seem to have had no other thing in his thoughts but how to adorn this New English Church and make her fitt to become a beloved Spouse of our Saviour 5. To this year likewise belongs what we read in William of Malmsbury out of the Antiquities of Glastonbury touching a Royall Priviledge then granted to that Monastery In the year of our Lords Incarnation six hundred and one that is five years after the coming of S. Augustin the King of Domnonia granted the land called Ineswitrin to the ancient Church situated there the land containing five families quinque cassata This he did at the Petition of Worgrez Abbot of the same place The Grant was subscribed by Manvorn Bishop and the said Abbot Worgrez Now the Name of the King saith the Authour does not appear being worn out of the Writing by age But that he was a Brittain can not be doubted since he calls the place Ineswitrin for that is the Brittish name We may likewise consider of how great Antiquity the said Church was which is there and then called an ancient Church The Abbots of the same Church were doubtles Brittains too as appears by their barbarous Names Ladaemmid and Bregorer The times when they succeeded one another are unknown But their Names and Dignities are to be plainly seen in a Picture on one side of the Altar in the Great Church XIV CHAP. 1.2 c. K. Ethelberts Munificence to the Church 4.5 Priviledge of Coyning given to S. Augustin and his Successours 9 c. The Arch-bishop of Canterburie's Iurisdiction over all Brittany Ireland c. 1. WE will now
ascribe this munificent work to King Ethelbert whose Tributary King Sebert his Nephew was Yea Polydor Virgil addes that the Citty it self a little before this was become part of King Ethelberts own Dominion And Camden to the like effect writes thus Ethelbert King of Kent under whom Sebert raigned as by courtesy in this Tract built a Church at London to the honour of Saint Paul the Apostle which in after times being enlarged and beautified grew to that vastnes and magnificence as we now see it as likewise to such rich endowments by which are plentifully maintained besides the Bishop a Dean Precentour Chancellour Treasurer fower Arch-deacons nine and twenty Prebends besides many others of inferiour rank 2. As Saint Peters Church in Westminster was erected upon the ruines of the Pagan Temple of Apollo So was this dedicated to Saint Paul upon those of a Temple to Diana Some marks whereof to this day remain saith the same Authour for ancient adjacent Lodgings in the Archives of the Church are called Diana's Chamber and in King Edward the firsts time an incredible number of beeves heads was digged up in the Church-yard the ancient Sacrifices Tauropolia solemnised to Diana c. 3. In this Church by the Kings appointment the Bishop and his Successours had their fixed seat The Church service being sung not by Monks but other Church-men who lived Canonically in community 4. To the Bishops of this Church saith Saint Beda King Ethelbert offred many rich gifts and for the maintenance of those who lived with the Bishops he added many territories and possessions Particularly the Lordship of Tillingham is named in the Formule of Donation supposed by Stow and Speed to have been written by Ethelbert in this manner King Ethelbert by Divine Inspiration hath given to Miletus rather Mellitus for the remedy of his soule the land called Tillingham for the use of the Community Monasterium of Saint Paul Which Donation in after ages King William the Conquerour confirmed in these words Know ye that I grant to God and Saint Paul and his Ministers the four and twenty Hydes of land which King Ethelbert gave near the Citty of London to the Church of Saint Paul at the first foundation to be free and quitt of all Gilds and of all expedition worke c. Where we find what quantity of ground that territory of Tillingham contained to witt four and twenty Hydes of land each hyde being as much as could be cultivated yearly by one Plough And therefore in a Donation made by Saint Dunstan we read it expounded thus I grant a portion of seaven Ploughs of land which in English is called seaven Hides A Hyde by Saint Beda is called a family or Manse XXII CHAP. 1. 2. An Episcopall See erected at Rochester 3.4 c. The Bishop of Landaff consecrated by the Arch-bishop of Canterbury 1. THE same year another Episcopall See was erected in the Province of Kent in a Citty by the Romans called Durobrum by Saint Beda Durobrevis in after times Roffa or Rochester from the name of a principall Saxon to whom it belonged Where King Ethelbert built a Church to the honour of Saint Andrew the Apostle the Episcopall See of S. Iustus the first Bishop who lately came from Rome with S. Mellitus Of whose Consecration S. Beda thus writes 2. S. Augustin ordained Iustus a Bishop in Kent it self in the Citty of Durobrevis which the English Nation from a prime Noble person inhabiting there called Rotchester There did King Ethelbert build a Church to the honour of S. Andrew the Apostle and bestowed on that B. as he had done on the Church of S. Paul many Gifts adding withall possessions and lands for the maintenance of those who attended on the Bishop and Church Thus in a few years the Province of Kent obtained two Episcopall Sees 3. The two Sees of London and Rochester acknowledged subiection to that of Canterbury And which is strange the like was at this very time done by the Brittish See of Landaff notwithstanding the late dissension of the Brittish Bishops in the Synod of Worcester For we read that S. Oudoceus the Successour of S. Theliau sirnamed Helios or The Sun for his learning and Sanctity came for Ordination to Saint Augustin 4. The same moreover appears by a Protestation made in the Synod of Rhemes by Vrban Bishop of Landaff to Pope Calixtus the Second of that Name in the year of Grace eleaven hundred and nineteen extant in B. Vsher. Which Protestation was by him thus conceived From the ancient time of our Fathers Holy Father as the Hand-Writing of our Holy Father Saint Theliau testifies this Church of Landaff first founded to the honour of Saint Peter the Apostle was in dignity and Priviledges the Mistresse of all the Churches in Wales till by seditions and warrs in the time of my Predecessour Herwold it was weakned almost deprived of a Pastour and annihilated by the cruelty of the inhabitants and invasion of the Norman Nation Yet there always remaind in it Religious men serving God both by reason of the neighbourhood of the English by whom they were instructed though differing from them in the Ecclesiasticall Ministery as likewise because from very ancient times that is from the days of Saint Eleutherius Pope and after the coming of Saint Augustin into Brittany the Bishop of this place hath always been subiect and obedient in every thing to the Arch-bishop of the Metropolitan Church of Canterbury and to the King of England 5. For what concerns the present year the same learned B. Vsher in his Chronologicall Index writes how Saint Theliau Bishop of Landaff and Caer-leon being dead Saint Oudoceus his Sisters Son succeeded him whom at his return from the Citty of Canterbury where he had been consecrated by Saint Augustin the Arch-bishop Mouric Prince of Glamorgan honourably received and by his authority confirmed the Priviledges of the Church of Landaff 6. The same Authour further declares the grounds upon which the Church of Landaff became subiect to that of Canterbury For sayes he The Bishops of Landaff as heyrs of those of Caer-leon disdaind to be subiect to the Bishops of Menevia to whom the Metropoliticall Iurisdiction had been transferd from Caer-leon And therfore from this time they rather chose to receive their Consecration from the Arch-bishop of Canterbury And the Church of Caer-leon was so annexed to the neighbouring Church of Landaff that the Dioceses were not only ioynd but the Territory likewise belonging to the Churches of Saint Iulius and Saint Aaron was given to Nuddus the one and twentieth Bishop of Landaff and his Successours as we find express'd in the Register of that Church 7. Now if there be any truth in these Records it will follow that those Protestant Writers are much mistaken who affirm that all the Brittish Bishops oppos'd S. Augustin On the countrary the most illustrious among them S. Theliaus and his Successour
cites for it William of Malmsbury Huntingdom Florentius Mathew of Westminster c. 3. I have thought expedient saith he to describe here out of the Acts of S. Birinus a wonderfull Miracle beseeming an Apostolick man which is omitted by S. Beda It was thus The Holy man being arrived to the shore of the Brittish Sea and ready to take ship celebrated the Divine Mysteries offring to God the Sacrifice of the Saving Host as a Viaticum for himself and followers After which the season being proper he was hastily urged to enter the ship and the wind serving thē they sayled speedily when on the sudden Birinus called to mind that he had lost a thing infinitely precious to him which by the urging hast of the Sea-men having his mind other ways busied he had left behind him at land For Pope Honorius had bestowed on him a Pall or Corporal upon which he consecrated the Body of our Lord and afterward used to wrap in it a particle of the said Sacred Body which he hung about his neck and allways caried with him but when he celebrated Masse he was wont to lay it by him upon the Altar Armed therefore with Faith he by Divine inspiratiō went down frō the ship into the Sea and walkd securely upon it to the shore Where finding what he had left behind he took it and in like manner returned to the ship Which he found standing still immoveable whereas a little before he had left it sailing extreme swiftly When he was entred into the ship not one drop of water appeared on his cloathes Which the Marriners seeing kneeld before him and worshipped him as a God and many of them by his preaching were converted to the Faith of Christ. 4. This custom of carying with them the Consecrated Body of our Lord was practised from the beginning of the Church many proofs whereof are in Tertullian S. Cyprian S. Ambrose writing of his Brother Satyrus S. Basile c. Which pious custom saith Baronius as the fervour of Religion introduced so Religion as holy hath in latter times forbidden it Formerly a firm Faith incited to the doing that which Reverence afterward disswaded In both cases Gods faithfull people deserve commendation as we read both the confidence and the modesty of the Apostles praised in the Gospel both when they were sorrowfull to want our Lords presence for a moment and likewise when S. Peter desired his absence saying Lord goe from mee for I am a sinfull man 5. S. Birinus being thus arrived in Brittany with an intention to visit the inmost rudest parts of the Island according to his promise to Pope Honorius he found at his landing so full a harvest that as William of Malmsbury says he thought it a folly to goe any further or to seek out sick men whom he should cure when as in the place where he already was there were not any sound Thus it hapned to S. Birinus as it had formerly to S. Augustin who being sent to the Deiri in the North stayd at the very entrance into the Island in the South He has notwithstanding found a more favourable esteem among Protestant Writers then S. Augustin did thought both taught the same Doctrin For B. Godwin calls him a man of great zeal and devotion and Camden says he was illustrious for his Sanctity even to a miracle c. 6. At his first coming S. Birinus addressed himself to King Kinegils to whom he with a modest boldnes expounded the Summ of the Christian Faith which he was come so far to preach for his salvation The Doctrines of Christianity were not now become strange even among the Pagans in Brittany But withall it fell out very happily that at the same time the most vertuous and Victorious King of the Northumbers Oswald as S. Beda stiles him was then present at the West-Saxon Court being come thither to demand King Kinegils his daughter for his wife This pious King gave his royal testimony to the Truth of the Doctrine preached by S. Birinus which was suitable to that received in the whole kingdom of the Northumbers And this he did so effectually that King Kinegils submitted his iudgment to the King and Bishop desiring to be conducted to the gate which opens into Heaven Hereupon he was sufficiently catechised and after that admitted to Baptism in which by a pious commerce King Oswald became Spirituall Father to him whose daughter he presently after maried 7. The King being thus converted the whole Province generally followd his example for according to S. Birinus his Acts the people hastned in great troops to heare the H. Bishop preach and with their hearts humbly embraced the Doctrine taught by him And no wonder for besides the sanctity and innocence of the Preacher God was present with him to confirm his Doctrin by Miracles One particularly is recounted in the said Acts after this manner There was in the Province a certain ancient Woman who a long time had been deprived both of her sight and hearing To her it was suggested by revelation that she should repair to the Holy Bishop for her cure She delayd not therefore but took with her a Guide to conduct her The Bishop therefore seing the womans piety immediatly made the sign of the Crosse upon her eyes and ears whereupon both her sight and hearing were restored to her 8. The Christian Faith being thus spread in that Kingdom both the Kings saith S. Beda assigned to the Holy Bishop the Citty called Dorinca to be his Episcopall See Where severall Churches were erected and consecrated and great multitudes gained to Christ after which he went to our Lord. This Citty Dorinca is the same which is now called Dorchester not the principal town of Dorsetshire but another of that name seated near Oxford Which at this time belonged to the West-Saxons but afterward passed to the Mercians 9. This Holy Bishop not being by profession a Monk instituted in his Church at Dorchester a Community of Canons who lived in a kind of Regular Observance and according to S. Gregories directions imitated the Institut of the Primitive Church during the Apostles times wherein not any of them esteemed that which he possessed to be his own but they had all things common In the said Church this Holy Bishop and seaven and twenty of his Successours continued the space of four hundred fifty seaven years 10. Fifteen years S. Birinus laboured with great fruit in cultivating this our Lords vineyard and at last in the year of Grace six hundred and fifty received his reward on the third of December on which day he is commemorated in our Martyrologe He was buried saith S. Beda in the same Citty o◠Dorchester and several years after his sacred Body was translated into the Citty of Winchester by Hedde Bishop of the same Citty and reposed in the Church of the Blessed Apostles S. Peter and S. Paul 11. This passage of S. Beda was
was attended by a certain person named Oswin her prime servant and steward of her house A man worthy to serve such a Queen For he afterward became a Monk being a man of great merit and who out of a pure intention forsaking the world to obtain an eternall retribution became worthy to receive many revelations of Divine Mysteries from our Lord. 10. S. Etheldreda or Ediltrudis thus accompanied was conducted and maried to Egfrid Prince of the Northumbers Who being possessed of such a treasure omitted nothing whereby he might conciliate her affections But one onely thing could content her which was the preservation of her Virginall integrity all other blandishments which a Princely State could afford without this were tastlesse and noysom to her 11. Once more therefore she made use of her former arts to obtain that from Egfrid which had been granted her by Tombert that there might be between them a conjunction of minds onely with a separation of bodies Egfrid was a Prince in whose veyns youthfull blood was then boyling Yet such power had the prayers and reasons alledged by his chast Princesse that by an example scarce hitherto heard of in the Church they lived twelve years together without any prejudice or diminution of Saint Ethelreds Virginity Her youth beauty and other admirable perfections of mind produced in him nothing but reverence they conversed together as if they had been devested of their Bodies 12. To the present sensuall age this may seem incredible but there is not wanting a clowd of witnesses to testify it William of Malmsbury thus writes Etheldrida though maried to two husbands by a happy continence lived free from any stirring of lust so that without the least deminution of her chastity she victoriously obtained in heaven the garland of perpetuall Virginity To the same purpose Henry of Huntingdom Aeldiltrida was the wife of King Egfrid yet to the end remained a pure Virgin 13. But before these Saint Beda who lived in the sâ—me age with her thus more expressly testifies the same King Egfrid saith he took to wife a Lady named Ediltruda the daughter of Anna King of the Angles who was a very Religious Prince and every way illustrious The same Lady had been before wife to a Prince of the Southern Girvians named Tombert after whose death which succeeded not long after the mariage she was given to the foresaid King And though she continued the space of twelve years his Consort yet she remain'd glorious in the perpetuall integrity of her Virginity Hereof the Blessed Bishop Wilfrid gave mee an assurance when upon the occasion of some persons who called it into doubt I ask'd him concerning it For he professed that he himself was a most certain witnesse of it in so much as King Egfrid promised him great store of money and lands if he could perswade the Queen who respected none so much as him to afford him the use of mariage 14. Thus writes Saint Beda and as if he foresaw that there would arise in our Nation a Sect either disgracing Virginity or Professing that Continence is a Vertue exceeding human forces he adds Neither ought we to distrust that that might happen in our age which faithfull history testifies to have sometimes formerly come to passe since it is a gift of the same Lord who promised to be present with us to the end of the world Moreover God was pleased by a Divine miracle to witnes the same For the flesh of S. Edildreda a long time after she was buried could not be corrupted which was a sign that whilst she was alive she remaind uncorrupted by human touches 15. After twelve years thus conversing â—ogether during which time King Egfrid used all means but force to expugn his wives purpose at last he gave her free permission to spend the rest of her dayes according to her own desire in a stare of Religious retirement where she might â—ive free from all solicitations and entirely employ her whole affection on her heavenly Bridegroom Thus writes Saint Beda After she had made many earnest requests to the King that she might be permitted to relinquish all worldly cares and serve our Lord Christ alone the true King in a Monastery at last with much adoe she obtaind her petition and entred into a Monastery where Ebba the Aunt of King Egfrid was Abbesse and which was seated in a place calld the Citty of Coluda or Coldingham There she received the Sacred veyle of Religions from the foresaid Bishop Wilfrid 16. Wee must here interrupt the Narration of Saint Beda and insert the occurrents hapning to this Blessed Virgin upon her departure from Saint Ebba before she arrived at her own Territory of Ely as we find recorded in the ancient Archives of that Monastery 17. There we read how not long after her permission to retire her self King Egfrid repenting his indulgence towards her was desirous to recall her and by the instigation of his servants resolved by force to take her out of the Monastery Which being made known to the Holy Abbesse Ebba she counselled Saint Ethelreda to fly speedily away and not to rest till she came to her own house at Ely Whereupon the Holy Virgin without delay taking with her two other devout Virgins Selbenna and Selbera went out of the Monastery and went up a high Mountain not far distant called Coldeburches-heved which signifies the Head of Coldeburt In the mean time King Egfrid was come to the Monastery and hearing of her flight pursued her But Almighty God to defend his servants had encompassed the Hall with deep waters from the Sea insomuch as the King could find no means to passe them At which being amazed and perceiving a Divine hand in it he returnd to York and shortly after took to wife Ermenburga And after that time he conceived a deep hatred against Saint Wilfrid which broke forth afterward as shall be declared 18. The Tradition of that region informs us that the Holy Virgin and her companions were sustained by God seaven dayes on that mountain without any corporall food After which they descended and passing over the River of Humber they came prosperously to a place called Wintringham and rested at a Village named Alfham where she took order for building a Church From thence travelling with great labour and finding in her way a commodious shade she there layd her down to sleep And when she awaked she found her staff which she had fastned in the ground at her head had taken root and began to flourish with leaves In succeeding times it became a very large and tall Tree and continues to this day called Etheldredstow or Ethelreds rest And in memory thereof a Church was there afterward built to her honour She therefore pursuing her iourney through many difficulties and dangers at last arrived safe at Ely with her two companions There she found a Holy Preist called Huna who ioyfully received her and performed all Ecclesiasticall functions
and the Tonsure of the Crown for of this also no small debate was made And went back into Scotland with a purpose to treat there with his Countrey-men whether for the future he should conform to the Catholick Rites or no. But not long after he returned to his See and forsaking the Scottish custome submitted to the Catholick way of celebrating Easter XIX CHAP. 1.2 c. B. Colman goes into Ireland Where he builds a Monastery for Saxon-English Monks 5.6 c. His death and Elogy Monks then in great veneration 1. COlman Bishop of Lindesfarn though he returned presently out of Scotland well reformed from his former Errours yet his abode at his See was very short For saith Saint Beda he relinquished Brittany upon what Motive is not expressed and took with him all the Scotts which he had assembled in the Isle of Lindesfarn And besides them there went with him thirty of the English Nation who had likewise been imbued in Monasticall Exercises by him 2. Thus having left a few Religious Brethren in his Church he went first to the Island His or Iona from whence he had formerly been sent to preach the Gospell to the English Nation After that he retired from thence into a little Island West-ward from Ireland which in the Scottish language is called Inhys-bovinde or The Isle of the White Calf There he built a Monastery in which he placed the Scottish and English Monks which had attended him from Lindesfarn But shorly after a disagreement hapned between them upon this occasion The Scotts in Summer time when fruits were to be gathered were wont to leave the Monastery and to wander up and down in the countrey where they had much acquaintance But the Winter following they would return and expect their part in the Provisions gathered by the English which they thought unreasonable to allow them 3. To remedy this dissension therefore Colman after much travell up and down at length found another place in Ireland commodious for building a Monastery called in the Scottish or Irish tongue Magiâ— or Maiyo There he bought of a certain Count to whom the possession belonged a part of it to found his Monastery adding withall this Condition That the Monks in their dayly Devotions should be obliged to pray for the said Counts prosperity Having therefore with the assistance of the Count and Neighbours adioyning built a Monastery he placed the English Monks there having left the Scotts in the foresaid Island Which Monastery is to this day possessed by English Monks and from a slender beginning enlarged very much being vulgarly called Intugeo Here resides a famous Congregation of Religious Monks gathered out of England who are much reformed in their Institut and following the Example of their Venerable Fathers doe live under a Canonicall Rule and Abbot by the labour of their hands with great continence and simplicity 4. When Colman left Lindesfarn saith the same Authour he took with him part of the bones of his Predecessour the most Reverend Bishop Aidan and part he left in the Church which he had governed commanding they should be buried in the Secretary or Chancell of the same Church Whereby it is plain that certain Protestant Writers doe unjustly impute the introducing of these practises of Veneration of the Relicks of Saints to Roman Missioners after the departure of these ancient Preachers from Scotland These Relicks Bishop Colman reposed in his Monastery of Bovinde in which Island S. Rioch Nephew of S. Patrick by his Sister Darerca had long before fixed an Episcopall See 5. In that Island the same Venerable Bishop Colman ended his dayes in the year of Grace six hundred seaventy five as the Annals of Vlster doe testify Though our Martyrologe signifies that he went into Austria and there preaching â—he Gospell of Christ was slain by Infidels about the year of our Lord seaven hundred and five 6. To honour the Memory of this worthy Bishop we will here adioyn the Character given of him by Saint Beda together with that of the Religious Monks of that age How great the parsimony and continence of the Venerable Bishop Colman was the very place which he governed will declare For when they were departed excepting the Church only scarce any other buildings were found that is no more then were absolutly necessary for Civil conversation They had no money at all for they contented themselves with a few cattell For indeed there was no need neither of money nor buildings for the reception of great men which oft repaired to that Monastery for they never came upon any other busines but only to pray or hear the Word of God preached The King himself upon occasion would some times come attended only by five or six servants and as soon as he had ended his Prayers in the Church he would depart Or if sometimes they took any refection there they would desire no more then the dayly simple Provisions of the Monks 7. For the Teachers of that age employd all their solicitude in serving God not the world all their care was to garnish their soules not their bellies And for this cause the Habit of Religion was in those dayes held in great veneration insomuch as whithersoever any Ecclesiasticall or Religious person went he would be ioyfully entertained by every one as a faithfull servant of God And whensoever such an one was meâ—t in a iourney the people would approach to him and bowing down their heads would desire him to sign them with the Crosse or give them his benediction And they were very attentive to their good admonitions and exhortations Vpon Sundays likewise and Feasts the people with great fervour would repair to Churches or Monasteries not for refreshing their bodies but hearing Gods Word And if any Preist occasionally came into a village all the Inhabitanes would gather together and desire him to communicate to them the Word of life For indeed Preists and Clergy-men in those dayes had no other busines to call them out of their Solitude into towns or Villages but only to preach baptise visit the sick or to doe some other spirituall good to soules They were then so perfectly free from the infection of covetousnes that without some violence and constraint they would not so much as accept of lands and possessions from men for building Monasteries And this devout conversation of Clergy-men and Monks continued a good while after this in the Churches of the Northumbers XX. CHAP. 1.2 c. A great plague Death of King Earcombert and of the Arch-bishop Deus-dedit 4.5 c. Apostacy of one King of the East-Saxons and piety of the other 8. Of the Holy Bishop Iarumannus 9 10. wini the first Simoniacall Bishop in England 1. THE same year in the Month of May there was a great Eclipse of the Sun and a mortality or plague followed it so raging as no memory had been of the like saith Mathew of Westminster The destruction caused by it in
of Religious Wirgins there famous for being the Monument of many holy Bishops and glorious Princes it is now called Whitby by the devout industry of certain persons their sacred ashes almost lost in oblivion were discovered to the light and of late there were found and translated to a more honourable place the Bodies of severall Saints as Bishop Trumwin King Oswi and his daughter Elfleda who was Abbesse of the same Monastery after S. Hilda 3. Besides King Oswi severall other English Saints are recorded to have dyed the same year Among whom our Martyrologe mentions the Holy Abbot Boisilus who governed the Monastery of Mailrose and there gave the Habit and Tonsure to S. Cuthbert He was famous for the gift of Prophecy and after he had spent many years there as Monk and afterward Abbot was at last called and conducted to heaven by Angells S. Beda stiles him a man of sublime Vertues relates how S. Cuthbert was vont to say of him I have known very many who have far excelled mee in purity of heart and sublimity of Propheticall Grace Among whom was the Venerable servant of Christ Boisilus whose name is to be mentioned with all honour by mee in as much as in his old age he gave mee then a young man my education in the Monastery of Mailrose at which time he prophetically foretold all things which were to befall mee And among all his predictions there remains now onely one which I desire may never be fulfilld This he spoke because the said Servant of our Lord had declared to him that he should be exalted to the degree and Office of a Bishop Which charge he trembled to undergoe being much affected to a retired contemplative life His successour in the government of the said Monastery was the same S. Cuthbert 4 The same year likewise dyed a certain holy Monk in the Monastery of Lestinghen called Oswin a man eminent for his abstinence and Prayer He was descended from Brittish Ancestours but spent his life among the Scotts and English wfiich is an argument that the Brittains Scotts and Saxons were united in the same Faith 5 In the same Martyrologe are recorded also the names of S. Diman on the nineteenth of Iuly and S. Adamannus Abbot of the Monastery of Hye on the second of November this same year Whose gests I leave to the Scottish Writers XI CHAP. 1. Many pious Kings and Bishops 2. King Kenwalch his Liberality to Glastonbury 3.4 Of Brithwald Abbot of Glastonbury 1. THE English-Saxon Church at this time flourished wonderfully under severall Kings eminent in Sanctity and munisicent in advancing the service of God by building Churches and Monasteries such were Egbert in Kent Sebb at London Kenwalch in the West Wulfer among the Mercians and Oswi among the Northumbrians And at the same time the piety of these Kings was much advanced by the zeale of many holy Bishops industrious in propagating the true Faith and Ecclesiasticall Discipline Theodore Arch-bishop of Canterbury Wilfrid in the Province of the Northumbers Ceadda in that of the Mercians To whom we may adde Putta Bishop of Rochester and Lentherius or Eleuthetherius Nephew of S. Agilbert Bishop of Paris who accompanied Theodore into Brittany and at the desire of King Kenwalch was this year consecrated by the same Theodore Bishop of the West-Saxons 4. Among the fruits this year gathered out of this fertile ground we may reckon the Donation of King Kenwalch to the Monastery of Glastonbury mentioned in the Great Charter of King Ina dated the year of Grace seaven hundred twenty five in which among others we read this passage To the Ancient Church seated in the place called Glasteie I grant out of my paternall possessions for the maintaining Regular Observance and use of the Monks ten hydes of land at Brente c. together with all the lands conferred by my Ancestors on the same Church as King Kenwalch who by the intercession of S. Theodore Arch-bishop gave to the same Church Ferlinguere Beokerie Godeneie Martinsie and Edresie But this though stiled a Donation seems rather for the most part to have been a Restitution of Lands anciently given to that famous Monastery by former Brittish Princes 3. At this time the Abbot of Glastonbury was Brithwald who was the first of the Saxon race who governed that Monastery for before this all the Abbots were Brittains So writes William of Malmsbury in his Antiquities of this place There succeeded at Glastonbury saith he very many Abbots of the Brittish Nation whose names gests and memory have been oblitterated by antiquity Yet that the Church it self was held in great veneration by the Nobles of the Brittains appears by this that many of their Bodies have been enterred there c. But after that two hundred sixty seaven years from the time of Saint Patrick were run out during the raign of Kenwalch the Son of Kinegilse who was also called â—enwallâ— the first Abbot of the English Nation who governed that Monastery was Brithwald 4. This Brithwald was Son to a Brother of the King of the Mercians and according to the familiar devotion of that age renounced all secular pretentions and retired from the world to consecrate himsel to the service of God in solitude to which he was so affected that he again retired from that Monastery much frequented to another more obscure called Raculf or Reculver although both the King and Bishop of the Diocese saith the same Authour did earnestly oppose it But Almighty God for the good of his Church crossed his design for the New Monastery chosen for his retreat being seated near Canterbury a person so illustrious for his birth being son to a Brother of King Ethelred and so famous for his religion and piety could not long lye hid but after the death of the Arch-bishop Theodore was elected and even compelled to succeed him in that See Of him we shall treat further in due place XII CHAP. 1. 2. c. Of the building of the Monastery of Abindon by Cissa and his Nephew HEANE 6. Cylla the Sister of Heane builds a Monastery of Virgins at Helnestow Of her Black Crosse. 1. A Certain Authour called Iohn in his Golden History cited by the R F. Clement Rayner in his Apostolate of the Benedictins affirms that at this time the Monastery of Abindon was built by a certain Saxon Prince called Cissa Which if it be true as indeed it seems most probable it will invalidate the authority of the Brittish Records which pretend that this Monastery was built and flourished exceedingly in the ancient times of the Brittains and that there was a famous Schoole of learning in which Constantin is sayd to have been taught in his younger yeares as we have related in the occurrents of the year of Grace three hunered and nine 2. Concerning this famous Monastery we read in the History anciently written of it that when Hengist the Saxon perfidiously murdred at
you know this But he unwilling to publish that which he had received by revelation said Doe you not see how suddenly and strangely the weather is changed and grown tempestuous But who can find out the iudgments of God 3. After this he immediatly went to the Queen and speaking with her secretly it was then Saturday Be sure said he that on Munday morning betimes you take coach for on Sunday you must not travell and make hast into the Royall Citty for fear the King be killed And because to morrow I am entreated to consecrate a Church in a Monastery near at hand assoon as the dedication is dispatched I will make all hast after you Thus writes S. Beda and a little after he addes The day following one who had fled out of the battell arrived who plainly enough declared the secret predictions of the man of God and by computation it was found that the same moment the King was killed in which it had been revealed to the Holy Bishop whilst he stood by the forementioned fountain 4. Thus unhappily dyed this famous King Egfrid and has left to posterity an argument of much dispute whether he be to be numbred among good or evill Kings William of Malmsbury after a curious debate and examination of his particular acts abstains notwithstanding from a resolute Sentence whom we will imitate Certain it is that he had a great zeale in defending and propagating the Catholick Faith that he was wonderfully munificent towards Churches and Monasteries that he bore great reverence to holy men as to S. Cuthbert c. But on the other side what excuse can we find for his obstinat and irreconcileable hatred to S. Wilfrid or his cruelty against the innocent Irish c. We will therefore leave him to the Iudgement of Him who cannot iudge unjustly 5. Some Writers affirme that he was slain by Bride or Birde his cousin germain King of the Picts However certain it is that by his death the Kingdom of the Northumbers suffred an irreparable losse for by the testimony of Saint Beda from that time the hopes and strength of the English began to decay for both the Picts recovered all their lands of which the English had been possessed and the Scotts likewise living in Brittany and some part of the Brittains regained their liberty which they enioy to this time forty six years after that battell By which last clause and computation it appears that S Beda wrote his History in the year of Grace seaven hundred thirty and one 6. The Picts puffed up with Victory drove all the English out of their countrey and among others their worthy Bishop Trumwin who as hath been said betook himself to Streneshalâ— the Monastery of Saint Elfleda where he lived a great comfort and assistant to her in the government of her Monastery XVIII CHAP. 1.2 To Lothere King of Kent succeeds Edric 3.4 5. Kentuin King of the West-Saxons dying Cedwalla succeeds him 6 Cadwaâ—lader last King of the Brittains 1. THIS year was fatall to severall of our Saxon Kings in Brittany for besides Egfria King of the Northumbers slain by the Picts Lothere King of Kent was also slain by his Nephew Edric This Lothere was brother to the former King Egbert after whom he seised upon the Kingdom to the prejudice of his Nephews as hath been declared of which he kept the possession twelve years though with much trouble and danger For Edric the elder of his Nephews and lawfull heir of the Crown after he was come to years sought to gain his right by force insomuch as many battells were fought between them with various successe At last Edric assisted with an army of the South-Saxons fought with his Vsurping Vncle in which battell Lothere was sore wounded of which wounds he shortly after dyed He is said to have left behind him a son named Richard eminent for sanctity of whom we shall treat hereafter 2. Concerning these two Brothers Egbert and Lothere successively Kings of Kent our ancient Ecclesiasticall Writers doe observe saith William of Malmsbury that for their cruelty they both came to an untimely end in as much as Egbert slew or at least connived at the murder of his uncles children Ethelred and Etheâ—â—bert who were Canonized Martyrs and Lotherâ— derided the honour done to their memory Truâ— it is Egbert afterward bewayld the fact anâ— in testimony of his sorrow gave part of the Isle of Thanet to their Mother for the endowment of a Monastery 3. Besides these this year also dyed Kentwin King of the West-Saxons after a raign of nine years His memory is celebrated for his great victories against the Brittainâ— whom he invaded with great forces and without much difficulty drove them to the Sea wasting their countrey and inhabitants with fire and sword 4. His piety and munificence to the famous and ancient Monastery of Glastonbury is recorded in the Antiquities of the same where we read that Kentwin granted to the said Monastery a liberty from all service six hides of land and a priviledge that the Monks of the same place might have the power of electing and constituting to themselves an Abbot according to the Rule of S. Benedict He gave moreover near the wood called Cantodun the Mannour of West-munkaton three and twenty hides and in Caric twenty hides of land for a supplement of Regular Observance in the same Monastery And when he had raigned nine years he departed to our Lord. His Body reposes in the Church-yard under a Pyramid of an ancient and noble structure Some Writers are of opinion that before his death he layd aside his Crown in the said Monastery spending his last dayes as his Successours did in solitude and devotion 5. To Kentwin succeeded Cedwalla in the Kingdom of the West-Saxons to Lothere Edric in Kent and to Egfrid Alfrid among the Northumbers according to the Prophecy of S. Cuthbert to his Sister the Holy Abbesse and Virgin Saint Elfleda Of which severall Princes more hereafter 6 To this same year likewise is consigned the beginning of the raign of Cadwallader Son of Cadwallon and last King of the Brâ—ttains in Wales For after his death hapning twelve years from this time the Brittains lost all shew of Monarchy THE NINETEENTH BOOK OF THE CHVRCH-HISTORY OF BRITTANY I. CHAPTER 1.2 Of Boysil the Holy Priour of Mailros 3.4 c. The Gests and vertues of S. Cuthbert before he was Bishop 1. THE same year that the foresaid Kings dyed the famous and glorious S. Cuthbert having the year before with great repugnance been drawn out of his beloved Solitude was consecrated Bishop of Lindesfarn The admirable way by which Almighty God drew him from keeping sheep to a spirituall life of contemplation by representing to him in a Vision the assumption into heaven of S. Aidaeus soule Bishop of Lindesfarn and how thereupon he betook himself to the Monastery of Mailrâ—s seated beyond the River of Tweed in the Province
drew him full of tears likewise out of his most sweet retirement to the Synod Where being arrived though he again renewd his resistance yet at last he was overcome by the united wills of all the Bishops and compelled to submitt his neck to the burden of the Episcopall Office 4. But though he was then elected and had consented to his Election yet he was not consecrated till the year following at the great solemnity of Easter The See to which he was ordained was not that of Hagulstadt now vacant by the deposition of Tumbert but Lindesfarn administred by Eata For Eata who at first had been consecrated Bishop both of Lindesfarn and Hagulstad in the year of Grace six hundred seaventy eight when that Province was shortly after divided he surrendred the See of Hagulstad to Tumbert reserving Lindesfarn to himself and now perceiving that S. Cuthbert rather desired Lindesfarn in which Diocese his beloved desart was seated the humbly devout Bishop Eata willingly surrendred it to him and again resumed Hagulstad Thus writes the Authour of S. Cuthberts life in Capgrave 5. This Synod in which S Cuthbert was Elected Bishop continued a part of two years for he was elected towards Winter and not ordained till the Easter following at whose ordination all the Bishops were present And before the dissolution of the Synod King Egfrid gave many munificent gifts to his new Prelat which were confirmed by the subscription of the King and all the Bishops 6. In his Life preserved by Capgrave we read That King Egfrid gave to him in York all the land from the Wall of S. Peters to the great Westgate and from thence to the Citty-wall toward the South He gave him likewise a village called Creike three miles in circuit that it might be a mansion for him in his iourney to and from York There Saint Cuthbert founded a Monastery constituting an Abbot named Gave The said place called Creike is seated in the forest of Gautres in Calaterio nemore in some parts abounding with wood and elsewhere a morish plain It stands a little Northward from York in the way towards Durham thus writes Camden 7. Besids this the King added another and greater Gift for he bestowd on him the Citty Luel or Caer-leil and fifteen miles about it where the holy Bishop founded a Monastery for consecrated Virgins ordaining an Abbesse over them He appointed Schooles for learning also in the same Citty Concerning this Donation the same Camden thus writes in his Description of Cumberland Egfrid gave to S. Cuthbert the Citty Lugubalia in this form I have given the Citty which is called Lugubalia and the land about it for the space of fifteen miles This name of Lugubalia or Luguvallia was given to that citty by reason of its proximity to the famous rampire or Vallum raised by the Romans to exclude the barbarous Nations beyond it commonly called The Picts Wall 8. Neither did King Egfrids munificence rest here for thus it follows in Capgrave After that S. Cuthbert had raised a child from death in a village called Exenford King Egfrid gave to him the land called Carthmel and all the Brittains inhabiting there c. Afterward Egfrid gave to the man of God Mailros that is to say Meuros and Carram and all the Appurtinances It is said that in that rich Treasury of Brittish Antiquities the Library of Sir Iohn Cotton there is extant a Charter of these Donations of King Egfrrid subscribed by Trumwin Bishop of the Picts and other English Bishops out of which Bishop Vsher quotes certain passages And the Munificence of King Egfrid was imitated by severall Princes his Successours who wonderfully enlarged their liberality to his Church and See afterward transferred to Durham called the Patrimony of S. Cuthbert Of which more hereafter 9. But as for S. Cuthbert himself he was nothing the richer for these possessions he practised the poverty of a Monk in the sublime state of a Bishop and as S. Beda reports in his life he adorned with works of piety the Episcopall degree undertaken by him therin imitating the Apostles of our Lord and with his wholesom admonitions invited to eternall happines the flock committed to his charge And the thing which gave the greatest efficacy to his exhortations was that himself in his own practise afforded an example for others to imitate For he was in a supreme degree fervent in divine Charity modest in the vertue of patience studiously intent to Prayer and affable to all who came to him for comfort Yea he esteemed the contributing his charitable assistance to his infirm brethren equivalent to Prayer because he who said Thou shalt love the Lord thy God said also Thou shalt love thy neighbour as thy self His abstinence was admirable he through the grace of compunction had his mind always elevated to heavenly things To conclude Whensoever he offred to God the most holy Sacrifice he addressed his prayers to him not with a loud voyce but with teares flowing from the depth of his heart This may suffise touching S. Cuthbert for the present wee shall add more when we come to treat of his death III. CHAP. 1.2 c. The Gests of Saint Eata Bishop of Hagulstad with his death 6. S. Iohn of Beverley succeeds him 1. IN the year of Grace six hundred eighty six the holy Bishop Eata after the administring the Sees of Lindesfarn and afterward of Hagulstad the space of seaven years dyed with such opinion of Sanctity that in our English Martyrologe his memory is celebrated among the Saints on the twenty sixth of October 2. Concerning his education from his infancy wee read thus in the Authour of his Life who follows S. Beda The Holy Bishop Aidan saith he undertook to instruct in the Religion of Christ twelve young children of the English Nation Of these Eata was one being a child of a very good disposition and a meek humble heart By the admonitions and good examples of his pious Teacher to whom he gave diligent attendance he became notable in all vertues so that finding grace both with God and man he became a Monk and according to the Profession of that state he sedulously gave himself to Watchings fasting and other good Exercises day and night For he was a man eminent for the vertue of patience brightly adorned with chastity affable and pleasing to all and as Venerable Beda testifies of him he was beyond all others adorned with the Grace of Meeknes and holy simplicity Afterward the was made Abbot of the Monastery of Mailros or Meuros in the execution of which charge he exhibited to his Brethren yet greater examples of humility and charity then formerly insomuch as they tenderly loved him not as an awfull Master but an indulgent Father He was held in such veneration among the rich and powerfull men of that age that even Kings themselves reverenced him as a Father and with devout minds conferred on
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
of Lindesfarn where it was received by a great Troop of devout people who mett it together with severall Quires of Monks singing Psalms and it was with great reverence layd in a Stone Coffin and buried in the Church of the Blessed Apostle S. Peter on the right side of the Altar This is the Narrative which the Venerable Abbot Herefride who was an eye-witnes of all things gave to Saint Beda touching the circumstances of the happy death of the glorious Saint Cuthbert IX CHAP. 1 2. c. The incorruption of Saint Cuthberts Body testified in all ages The great liberality of our Kings to his Church Its Priviledges c. 1. SO precious in the Sight of God was the death of this most admirably holy Bishop that to shew the incorruption of his Faith God was pleased to conferre an incorruption on his Body likewise A miraculous Priviledge not only conspicuous to the age immediatly following but even to these our times Saint Beda who wrote his life and might have been an eye-witnes of what he wrote testifies as much for that age â— The Divine disposition saith he being pleased to demonstrate in how great glory the man of God Saint Cuthbert lived after his death the Sanctity of whose life had before been arrested by many miraculous signs gave this illustrious testimony Eleaven years after his buriall God inspired into the minds of his Brethren the Monks to take up his his bones which they conceived according to the course of Nature to be dry and the flesh dissolved into dust Those bones they intended to lay in a new Coffin and place them more honourably in a Tombe raised above the pavement This intention of theirs they signified to their Venerable Bishop Eadbert who approving it commanded them to put it in execution on the next Anniversary day of his Deposition They did so and opening the Sepulcher found his body perfectly entire with a lively freshnes and all his limbs as flexible as if he had been alive so that he appeared like a person rather asleep then dead Moreover all his Vestments were not only undecayed but appeared in their primitive freshnes and also with the addition of a wonderfull luster â— The Monks seing this were much astonished and with great hast signified these wonders to their Bishop who then had retired himself to a place a good way distant from the Church which every tide was encompassed by the Sea For his custome was every year both during the time or Lent and forty dayes likewise before our Lords Nativity to confine himself to that solitude there passing the time in great abstinence compunction and prayer And to the same place his Venerable Predecessour S. Cuthbert had been accustomed severall times to retire himself for devotion and mortification before he went to the Isle Farne 4. Hither came the Monks bringing with them some shreds of the vestments wherwith the Sacred Body had been cloathed which they presented to the Bishop He accepted their gift very thankfully and with much content heard their relation of this miracle with an affectionate devotion kissing those garments as if the body which they had covered had been there present Withall he commanded them to provide new vestments to enwrapp the body and to lay it reverently in the New Coffin which they had provided For I am assured said he that the place consecrated by God with so celestiall a miracle will shortly be frequenâ—ted with great devotion And how happy shall that man be on whom God the Authour of all Blessednes shall conferre the Grace and priviledge to repose there Many other like speeches did the Venerable Bishop adde with a trembling tongue and great compunction After which the Monks according to his command inwrapped the Sacred Body in new vestments and layd it in a New Coffin which they putt into a Tombe raised above the pavement of the Sanctuary 5. Presently after this the devout Bishop Eadbert was assaulted by a very sharp disease the violence of which encreasing more more an within in a few dayes that is the day before the Nones of May he also departed to our Lord. Whose body likewise the Monks layd in the Tombe of their Blessed Father S. Cuthbert over the Coffin in which his incorrupted Body râ—posed After which many miraculous cures there done have given an assured testimony of the Sanctity of them both a particular relation of severall of which I have sett down in the Book of the life of the same glorious S. Cuthberth to which I referr the Reader 6 Occasion will frequently be given in the pursuit of this History to renew the memory of this glorious Saint for severall times have his Sacred Relicks been translated and never without a renewing of miraculous testimonies of his Sanctity and glory 7. So wonderfull was the Veneration in which his memory was held by all succeeding ages that Kings Princes sett no bounds to their magnificence toward him that is toward the Church for his honour heaping Gifts lands Priviledges and immunities on it Alfrid who at this time was King of the Northumbers out-passing the liberality of his Father Egfrid gave the whole countrey between the Rivers Were and Tine for a perpetuall possession to S. Cuthbert and those who administred divine Mysteries in his Church Which likewise succeeding Kings made a Sanctuary and Refuge to all that on any occasion whatsoever repaired to it granting them an entire security for the space of thirty seaven dayes upon no â—ccasion to be infringed Thus writes Camden in his Description of the Bishoprick of Durham to which place S. Cuthberts Reliks were last of all translated 8. And for that reason saith the same Authour that whole Region with others confining is by Monks in their writings called The land or patrimony of Saint Cuthbert For that title was given to all the land belonging to the Church of Durham of which Saint Cuthbert was Patron This Cuthbert in the first infancy of the Saxon Church was Bishop of Lindesfarn a man of such Sanctity and integrity of life that he was canonized among the Saints And our Kings and Nobles beleiving him to be a Tutelary S. against the Scotts did not onely very oft visit his Body with great devotion which our Writers have perswaded us to have continued hitherto entire and uncorrupted but likewise bestowed upon it very large possessions and many immunities 9. Among which immunities this was one not the least signall that all the inhabitants of that countrey as being the Watchmen and Guards of Saint Cuthberts Body were exempted from all servitudes and obligations of attending even the King himself in his warr for as we read in the ancient Book of Durham They sayd that they were Halywerke folks and that they held their land for the defence of the Body of Saint Cuthbert and they ought not either for King or Bishop to goe out of the limits of the Bishoprick that is beyond the Rivers
Abbesse †The sign of the hand of Herelwida Abbesse †The sign of the hand oâ— Ealfrid Preist †The sign of the hand of Bissan Preist †The sign of the hand of Aldulf Preist †The sign of the hand of Bonnâ— Preist 13. The same King Withred the year following granted another Charter to a certain Abbesse in the Isle of Thanet called Eabba by which he gave unto her four plough-plough-lands in the same Island belonging to the said King and seated in a small Territory called Human Which Charter he made in his own name and in the Name of his Queen Kinegytha So that it seems the Queen in the former Charter named Werburga either was dead at the making of this or had two names 14. Thus by the piety of King Withred and the zealous diligence of the Arch-bishop Brithwald the Kingdom of Kent recovered its former tranquility and the ruins which through factions and disorders in the state had hapned to the Church were repaired But far greater and more happy changes on the other side of the sea caused by the industry and zeale of our foresaid Apostolick Missioners invite us a while to leave Brittany and attend to them Where we shall see how prosperously the seeds of heavenly Truths sowd by them doe grow and multiply and this the more plentifully because these Spirituall Labourers ioyfully watred them with their own Blood VII CHAP. 2 c. Gâ—sts of the Missioners among the Frisons Cruelty of King Radbode 1. THE Narration of these happy successes in the countrey of the Frisons we will here sett down in the words of the Eminent Cardinall Baronius taken from the faithfull Relation of Marcellinus one of the said Missioners who wrote what he saw with his eyes and in which himself had a part 2. In the six hundred ninety fifth year of our Lord and in the eight Iudiction saith he the Church of the Frisons was happily propagated being bedâ—w'd with the blood of Martyrs For besides the Martyrdom of the two Brethren called Ewald before related the Holy Preist Wigbâ—rt one of the twelve Apostolick Missioners was this year made partaker of the same Crown These things are particularly declared by Marcâ—llinus in the Acts of S. Swibert where to the Gests formerly related he adioyns the following Narration 3. At that time Radbode the infidel King of the â—risons having been expelled out of Vtrecht by the illustrious and most Christian Prince Pipin Senâ—schall of the Court of France made his abode in the Isle of Fosteland called so from the name of a certain Idol-Deâ—ty called Fosta where that Sect of Idolatry was most solemnly celebrated In that Island the Holy Preists and Apostolick Missioners by the suggestion of S. Wigbert being assembled together destroyd the profane Temples of Iupiter and Fosta and yet with all their diligence in preaching could perswade onely three persons to renounce the Pomps of Satan and ioyn themselves to the Orthodox Faith 4. But King Radbode an obstinate Idolater having heard that his Idols had been destroyd by Christians conceived a most furious rage against them and resolving to revenge the injury done to his Gods commanded Saint Wigbert whom he knew before to be a Christian and companion of the Holy Missioners to be putt to death with horrible torments Which manner of death was most acceptable to him for in his dayly prayers his custom had been to begg of almighty God the favour of suffring Martyrdom for him And as for the rest of the Holy Preachers he drove them violently out of the said Island 5. These devout Preists perceiving that King Radbode could by no means be withdrawn from the profane worship of Idols and that by reason of his Tyranny they could by preaching make small progresse in gaining of soules they retired out of that countrey to the foresaid illustrious Prince Pipin by whom they were gratefully entertained And whereas a little before he had by conquest obtained the possession of the Southern Fâ—â—seland from whence he had expelled the said King Radbode he sent them back to preach the Gospell there with a command from the King directed to his Pagan Subjects that not any of them should dare to disturb or in the least sort molest them in their preaching Hence it came to passe by Gods Grace assisting them that by their sedulous teaching they dayly converted many soules from Idolatry to the Faith of Christ. 6. The place where these Holy Preists upon any occasion mett together was the Castle of Vtrecht anciently called Wiltanburg which at this time was under the power of the Eastern Francks and where a little before in the raign of the Emperour Heraclius the illustrious and Holy King of France Dagobert had caused a Church to be built to the honour of the Apostle S. Thomas which Church presently after the perverse and obstinat Frisons had utterly ruind to the ground In the same place these Holy Preists this year built another Church to the honour of the Holy Crosse adioyning to the ruines of the former where they consecrated likewise a Sacred Font to which the new-converted Christians might have a secure accesse to receive the holy Sacrament of Baptism by reason of the strength and defence of the said Castle and garrison Thus writes S. Macellinus cited by Baronius VIII CHAP. 1.2 c. The Gests of S Swibert 9. He and S. Willebrord ordained Bishops 1 TO the foregoing Narration the same Authour subioyns another more particularly of the Gests of S. Swibert according to the tenour following After this the foresaid Preists perceiving that the harvest was indeed great but the laborours few they therefore divided themselves and after the manner of the Apostles and Disciples of our Lord wâ—nt two and two or three and three through diverse Provinces of Germany taking with them certain new converts and so preached the Gospell to the Nations 2. Among these that glorious Preist of our Lord S. Swibert inflamed with the fire of Divine Love at the same time attended by Werenfrid and my self went to a great Village filled with a world of Pagan Rites and adorned with diverse Idoll-Temples And it was distant from Vtrecht about two miles Eastward There whilst he preached that Christ was the true God who would give eternall life to all who beleived in him and admonished them to reliquish the vain worship of Idols which were full of Devills which could not afford any help to such as served them presently he was seised upon by the Pagans and Idoll-Preists and greivously scourged by them crying out and saying This blasphemer prophanes our Law affirms that our Omnipotent Gods are Devills and would seduce the people boldly telling them that the man who was crucified is the true God So that unlesse he be killed or driven out of our countrey the Worship of our Gods will cease and the Rites taught 〈◊〉 by our Fathers shall be exterminated 3 Having said thus they took him and cast
Divine Verities as far as they had â—carnâ— them they in succession of times should be instructed by the English Nation in those things which they had not so well learnt and be brought to a perfect form of living As on the contrary the Brittains who refused to make known to the English that knowledge of Christianity which they had when as afterward the English became by other means perfectly instructed in the Rule of Christian Faith and Discipline they remain in their old errour and irregular practises neither admitting the ancient Catholick Tonsure on their heads and observing the Christian solemnities contrary to the Orders and practise of the Catholick Church 4. Now these Monks of Hy by the instruction of Saint Egbert received the Catholick Rite when Dunchad was their Abbot about fourscore years after they had sent Aidan their Prelat to preach to the English Nation This Dunchad was the tenth Abbot of Hy after Saint Colomba and the Annals of Vlster observe that he admitted the Roman Rites of Easter in the year of Grace seaven hundred and sixteen on the fourth day before the Calends of September being Saturday and that he dyed the year following 5. As touchinh S. Egbert S. Beda addes that he remained thirteen years in the sayd Island which by a new Grace of Ecclesiasticall Communion and peace he had consecrated to Christ. Concerning his happy death we shall speak in due place THE TWO AND TWENTIETH BOOK OF THE CHVRCH-HISTORY OF BRITTANY I. CHAPTER 1.2 c. The Gests of the Holy Abbot S. Ceolfrid He resigns his Office and in travelling toward Rome dyes at Langres in France 1. THE year of Grace seaven hundred and seaventeen is illustrated by the deaths of two glorious English Saints the great S Swibert Apostle of the Germans and Saint Ceolfrid the worthy Successour of S. Benedict Bâ—scop in the government of the Monasteries of Saint Peter and S. Paul at Wiremouth and Girwy in the Kingdom of the Northumbers 2. Treating above of the occurrents of the year of our Lord six hundred eighty three we then out of a History of Saint Beda lately published concerning the Abbots of those two Convents related the memorable Gests and happy deaths of Easterwin Sigfrid and S. Benedict Biscop who had been Abbots of the same before this S. Ceolfrid to whom S. Benedict at his death recommended the care of them both and by whom Saint Beda himself received his education in learning and piety Now therefore it will be requisite to pursue his Narration concerning this his devout carefull Master and Benefactour Which is as follows 3. S. Ceolfrid saith he was a man industrious in all things sharp of witt diligent in busines ripe in iudgment and fervent in his zeale for promoting Religion He as hath been already declared by the assistance of S. Benedict Biscop in the space of seaven years founded perfected and governed the Monastery of S. Paul the Apostle and afterward became Abbot both of that and the other Monastery also of S Peter which considering their mutuall charity and propinquity were to be esteemed as one Monastery In which Office he continued twenty eight years carefully and prâ—dently accomplishing the worthy design begun by his Predecessour S. Benedict For he added severall new built Oratories encreased the number of Sacred Vessels and Vestments for the Altars and Church and also much enlarged the Libraries of both the Monasteries formerly well furnished by his Predecessour Particularly he added three Pandects of a New Translation to a former one of an old of which one he took with him in his last voyage to Rome leaving the others to each Monastery one he gave likewise a large Book of Cosmography of an admirable work which S. Benedict had bought at Rome 4. Moreover he purchased of the devout and learned King Aldfrid a peice of land of eight families near the River Fresca for a possession to the Monastery of S. Paul which land had been taxed by S. Benedict but he dyed before he could accoÌ„plish the purchase But afterward in the raign of King Osred Saint Ceolfrid made an exchange of this land for other land of twenty families near a town called Sambuâ—e from which it tooke its name because it lay nearer and more conveniently to the Monastery for the effecting of which exchange he added a considerable Summ of money And having done this he sent certain Monks to Rome who obtained of Sergius Pope of happy memory a Priviledge for the security of the Monastery as S. Benedict before had received from Pope Agathon and this latter likewise as the former was confirmed in a Synod by the subscription of the Magnificent King Aldfrid and the Bishops there present In his time also a certain servant of Christ learned in Scriptures and secular knowledge called Witmer undertaking a Monasticall Profession in the Monastery of S. Peter which he afterwards governed gave for a perpetuall possession to the same Monastery a peice of land of ten families which had been given him by King Aldfrid 5. But S. Ceolfrid after a long and exact practise of Regular Observance instructions for which he had received partly from his Father Saint Benedict and partly himself had collected from the ancient Fathers after an incomparably skillful exercise of Prayer and Psalmody never omitted by him after a wonderfull fervour showed by him in correcting the disobedient and irregular as likewise an equall mildnes in comforting and strengthning the infirm after a sparingnes in eating and drinking not usuall in governours as likewise a coursenes and vilenesse in cloathing at last seeing himself full of dayes and by reason thereof incapable of continuing the due Office of a Spirituall Superiour in teaching and giving good example to his Monks having seriously and a long space meditated on these things at last it seemed to him most expedient to give order to his Monks that according to the Priviledge given them and according to the Rule of the Holy Abbot Saint Benedict they should chuse to themselves an Abbot as himself had been chosen young by his Predecessour then going to visit the Sepulchers of the Apostles that by this means himself night have the opportunity before his death to attend to his own soule in solitude and exemption from secular cares and they under the conduct of a younger Abbot more perfectly observe the instituts of a Regular life 6. Now having made this proposall though all the Monks at first opposed themselves with sighs tears and prostrations yet at last he obtained his desire And so earnest he was to begin his iourney that the third day after he had discovered his purpose secretly to his Brethren he began it towards Rome For he was afraid least he should be prevented by death before he could come thither as in effect it fell out and indeed he was desirous to avoyd the importunity of his freinds men of quality in the world who he knew would interpose delayes and lastly
no bounds to their rapin and crâ—â—lty to Ecclesiasticks and Monks depriving them of their subsistence and bringing them into servitude They therefore earnestly beâ—ought him to consider that among all the Saxon Kings since the Conveâ—sion of that Island not any had been guilty â—f such Sacrilegious cruelty and unbounded lusts except only two Osred King of the Northumbers and Ceolred his predecessour in the Kingdom of the Mercianâ— And how horrible their deaths were he could not be ignorant particularly of this latter whom the Devill visibly hurried away to hell in the midst of his iollity and banquetting 5. Therefore with humble and Fatherly prayers they besought him not to despise their counsell but freely and speedily to amend those greivous offences against God considering how short this present life is how momentany the delectation of the filthy flesh and how ignominious it is for a Prince after a short life to leave behind him a perpetuall example of sin to posterity c. 6. This Letter being written they did not send immediatly to King Ethelbald but prudently considering that reproofs or counsels which arrive unseasonably to persons of high estate seldom produce any good effects but rather harden them the more Therefore they inclosed it in another directed to a certain Prest named Heresfrid to whom the King would more willinâ—ly hearken then any other and who likewise out of fear to God would not fear boldly to admonish the King Him therefore they desired to present it to King Ethelbald when he saw a fitting opportunity 7. At the same time likewise Saint Boniface wrote another Epistle to Egbert the learned Arch-bishop of York in which he acquainted him that having received command from the Apostolick See that in what Nation soever he saw or understood that errours were sowed among the people oâ— the Ecclesiasticall Rules depraved by ill practises and customes that he with the Popes own authority should endeavour to invite and reduce into the right any Transgressours who soever they were In obedience to which command he together with eight other Bishops of the English Nation assembled in a Synod at Mentz had sent an humble admonitory Letter to Ethelbald King of the Mercians which they had given order should be first sheweâ— to him that he might correct in it any thing which he did not approve and add thereto what in prudence he should think meet Withall desiring him that if in his Province of the Northumbers any such poysonnous root of wickednes was springing he should speedily pluck it up He requested him likewise to senâ— him some Treatises of Beda who of late brightly shone with divine Light and Grace in that Province Telling him also that among other small presents he had sent him the Copies of certain Epistles of Saint Gregory which he beleived had never before â—ome into Brittany and if he pleased would afterwards send him more Because he had at his being at Rome copied out of the Popes Archives a multitude of such Writings Beâ—sides all this he with much seriousnes entreats him that he would be his Counsellour and helper in inquiring and finding out the Ecclesiasticall Rules of the Iudgments of God c. 8 What was the successe of the foresaid Letter of Saint Boniface to King Ethelbald it is not known saith Baronius But not any Historian hath declared that by these admonitions he any thâ—ng amended his life However certain it is that two years after this he should have said twelve he ended his life very unhappily For thus wee read in the Epitome of the English History In the year of our Redeemer seaven hundred fifty seaven Edilbald King of the Mercians was by night miserably murdred by his Guards Thus writes Baronius Notwithstanding though none of our Historians expressly mention the amendment of this King yet wee shall shew probable grounds of it byâ— declaring his ioyning with Cuthbert Arch-bishop of Canterbury in restoring the priviledges of the Church and Ecclesiasticall Discipline c. and we may reasonably iudge that this Epistlâ— had a great influence into such a good change XVIII CHAP. 1.2 c. S. Boniface by the Donation of Caroleman builds the famous Monastery of Falda in Germany 4.5.6 Successions of Bishops in England c. 1. SAint Boniface having established for himself and his successours a fixed Metropolitan See at Mentz in Germany was desirous to find for himself a place of quiet retirement in which he might unbend his mind and recollect it from Pastorall solicitudes and conversation whensoever his affairs would permitt For which purpose a certain Seat in the Solitude of Buâ—honia near the River Fulda seemd to him very convenient and agreable that there interrupting a while the tumultuous businesses of Martha he mâ—ght at fitt seasons embrace the best part and employment of Mary to sit at our Lords feeâ— and in quiet contemplation attend to what our Lord would say unto his soule 2. But because a Seat to agreable belonged to the right iurisdiction of others he was compelled to have recourse to Caroloman by Petition to have that place charitably bestowed on him Which petition of his was not in vain For as Baronius from the Authour of S. Boniface his Life declares Caroloman having read this Petition was much pleased with it and having called together all his Nobles he made known to them the Holy Bishops request and with their consent in their presence he made a surâ—endry of the place to him saying Whatsoever therein belongs to mee from this hower I transferr it to God insomuch as all the land which on all sides lyes about it for the space of three miles is to be assigned to his service Having made this Assignment he sent Messengers to all the Nobles in the Territory of Grapheld earnestly desiring them that whosoever had any interest in any part of the land situated within the foresaid limits they would freely bestow it upon God to be the Seat of a Monastery which S. Boniface had a desire to build This Request of the Prince being made known to those Noble men they unanimously and with all devotion gave up all their right to God to S. Boniface and the Venerable Abbot Sturmis And to the end the said Assignment and Delivery might remain firm to posterity Caroloman who was the principall Beâ—efactour commanded a Charter to be made in good form to which he putt his Seale 3. Thus in the year of our Lords Incarnation seaven hundred forty six the famous Monastery of Fulda saith Miraeus by the free donation of Caroloman and Pipin Princes and sons of Duke Charles Martel was erected or at least the foundations of it were layd In which assoon as it was perfected Sturmius having congregated a certain number of Monks was constituted Abbot This Noble Monastery prooved in after times a source of innumerable blessings to the whole countrey of Germany 4. The same year in Brittany Inguald Bishop of London
Poets Musicians vain ieasters drinkers and feasters be utterly forbidden since great scandalls and suspicion arise from such 21. That all Ecclesiasticks and Monks fly particularly the Sin of Drunkennes 22. That such likewise live in a fitt preparation for the Holy Communion and that when occasion is they confesse their sins c. 12 That Lay persons also young and old dispose themselves so as to be fitt to receive the same Holy Sacrament 24. That Seculars be not admitted to Religious Profession till after fitt examination and probation 25. That after every Synod Bishops promulgate to their Clergy the Decrees there made 26. That the people be exhorted to Almsgiving by which their sins may be redeemed but withall that they be taught not so to trust in their Almes as from thence to take a licence to sin 27. That in the Holy exercise of Psalmody whether in the Latin or Saxon tongue men be carefull to ioyn their hearts to their voyces And that those who doe not understand the Office in Latin should however be carefull to have their minds and affections fixed upon God and Spirituall things 28. That Monasteries be not burdned with a greater multitude then they can maintain That Superiours doe not over-presse their Religious with labour and that both Men and women Religious abstain from secular vanity and fashions in apparell 9. That Monks and Nunns be not permitted to inhabit among Seculars 30. That since there is a suspicion entred into the minds of Kings and Princes that Ecclesiasticks Bishops and Preists doe not bear them inward affection nor wish their proâ—perity but rather the contrary The said Ecclesiasticks in this Synod doe protâ—st that such suspicion is without ground and iâ— it were iust they should be guilty oâ— sins not only contrary to their sublime Profession but even to the common Duty of Christians To shâ—w therefore that they wâ—re free from a vice so detestable it was ordained Tâ—at all Ecclesiasticks and Monks in every Canonicall Hower should incessantly implore the Divine â—lemency for the safety of their Kings Dukes Nobles and all Christian people as â—ell as for themselves 31. Thatâ—â—ey â—â—ey be all unanimons in Faith Hope and Charity both to God and one another and diligent in Praâ—ing both for the Living and the Dead celebrating often the Propitiatory Sacrifices for their repose c. 6. To this effect were the Canons of this worthy Synod After the conclusion whereoâ— Cuthbeâ—t the Arch-bishop of Canterbury sent a Copy of all the Acts and Decrees by his Deacon Kâ—nebert to Saint Boniface thereby shewing him that he had not been unmindfull of his admonitions nor of the Precepts of Pope Zacharias And it is not to be doubted but now King Ethelbald renewd thâ—t respect to Gods Church which he shewd so worthily in his younger years a further proof whereof he gave two years after this in restoring the Priviledges and immunities thereof which had by himself and others been so much infringed XX. CHAP. 1. Succession of Kings in Kent 2. Kenred a hopefull Prince of the West-Saxons unhappily slain 3. The Monastery of Bredon in Worcestershire founded 4 5 c. Of Sampson a naughty Scottish Preist 1. THE year following Edilbert King of Kent and eldest son of Withred after a raign of three and twenty years dying withoâ—t issue his Brother Edbert succeeded him Some of our Historians account Edbert the elder Brother and affirm that he dying this year Edilbert the next succeeded The Eâ—rour on which side soever it lyes is not much materiall And indeed these Princes oâ— Kent to whom the Titles oâ— King are given wâ—re so obscure that no wonder both their names and actions should be delivered to poâ—terity uncertainly In the late Sâ—nod at Cloveâ—â— in Kent among the subscriptions none 〈◊〉 named as King but Ethelbald King oâ— the Mercians to whom these Princes were tributary and therefore those three Brothers Edilbert Edbert and Alâ—c wâ—o raigned successively in Kent are to be esteemed â—s reckond under the Tiâ—les of Princes and Dâ—â—es Subscribers to the said Synod As touching the Prince who now dyed all that is recorded of him is that he bestowd on the Monastery of Religious Vâ—rgins at Menâ—rey in the â—sle of Thanet certain lands as Harpsfeild declares 2. The same year which was the ninth of the Raign of Cuthred King of the West-Saxons saith Huntingdon his Son Kenric was slain a Prince of wonderfull hopes tender in years but vigorous and â—eirce in combats and ioyfull to find any occasion to exercise his valour This young Prince in a certain expedition being too eager in pursuing his good successe through immoderat heat discontented his own soldiers and in a â—edition raised by them was slain 3. To thiâ— year is referred the new erection of a Church and Monastery at a Town called Bredon in the Province of Worcester by a certain Noble man of the Mercian kingdom called Eanulf Concerning which Camden thus writes At the root of the said Hills is seated a Town called Bredon where was a Monastery founded Concerning which wee read this passage in a Charter made by Offa who was afterwards King of the Mercians I Offa King of the Mercians doe give land containing thirty five acres of tributaries to the Monastery named Breodun in the Province of the Wiccians Worcestershire to the Church of S. Peter Prince of the Apostles built there which my Grand-father Eanulf founded to the praise and glory of God who lives for ever This devout Charity of Eanulf Almighty God rewarded by exalting to the throne of the Mercian Kingdom his grandchild Offa who held it illustriously the space of nine and thirty years as shall hereafter be declared 4. This is all which occured memorable in Brittany this year Passing therefore over into Germany wee shall find there the whole care of the late planted Church to lye in a manner upon Saint Boniface alone Who being much disquieted with false Teachers pretending to be Preists and spreading pernicious errours touching the Sacraments of the Church his best remedy was to consult the See Apostolick for which purpose he sent this year Burchard Bishop of Wirtzburg to Rome with Letters to acquaint Pope Zacharias with the impediments which he mett with in propaâ—ating the Faith 5. What those speciall impediments were does appear by the Popes Answer In which wee find that great numbers of false Preists who never had been ordained by Bishops and confounding all Ecclesiasticall order refused to be subiect to Bishops against whom they armed popular tumults making separated Congregations in which they taught doctrines contrary to Catholick Faith not requiring before Baptism an abrenunciation of Satan and refusing to sign with the Crosse yea not so much as instructing such as were baptized in the Faith of the Blessed Trinity 6. And among such Ministers of Satan a principall one was a certain Scott named Sampson who also had the impudence to teach that without the Mysticall
it 1. WE will conclude this Book and Century with a short view of the state of Gods Church in Brittany at this time Sir Henry Spelman has published another Synod held this year at Clovesho In which after a publick attestation of the Vniformity of their Faith with the same which Saint Gregory the Great caused to the taught here at the first Conversion of the Nation with a Profession that what they beleived they would also in their lives practise a Decree was made for the restitution of all lands and goods which had been usurped by Lay-persons and violently taken from Churches and Monasteries 2 More specially Athelard Arch-bishop of Canterbury presiding in the same represented to the Synod how Ethelbald King of the Mercians had given formerly to the Church of our Saviour in Canterbury a certain Monastery called Cotham with all the Lands and possessions belonging thereto and that such his Donation might be of perpetuall force he sent by Cuthbert then Archbishop a Turf of the said land together with all Writings perâ—aining to the same Monastery which he required him to lay upon the Altar of our Saviours Church But after the death of the said Arch-bishop two men who had been educated by him named Veâ—head and Osbert by the Devills instigation stole away those Writings and caried them to Ceolulf King of the West-Saxons who thereupon took to his own use the said Monastery and land notwithstanding any thing that the Arch-bishop could alledge His Successours likewise in the Arch-bishoprick Bregwan and Iambert in severall Synods made complaints of this injury done to the Church of our Saviour both to the King of the West-Saxons and to Offa King of the Mercians who had subdued many Citties and particularly that Territory in which the said Monastery of Cotham was seated which he annexed to his own Dominion But now at last Kenulf King of the Mercians repenting of his injustice had restored all the said Writings adding withall a great summe of money humbly requesting that he might be absolved from the Excommunications denounced against Sacrilegious usurpers of Church-lands 3. Matters standing thus the said Arch-bishop Athelard together with his principall Officer Cuba brought the foresaid Writings into the Synod which were publickly read and approved Then he acquainted the Synod that by a mutuall agreement between himself and a certain Abbesse named Cynedritha she should possesse the said Monastery of Cotham with all lands belonging to it giving in exchange land of one hundred and ten Mansions and Sixty Hides Cassatarum in a place named Fleot and thirty in another called Tenaham and twenty in a third named Creges Ennulina all which lands King Offa had formerly given to her and her heyrs and after their decease to the Church of Beodford This agreement touching an exchange with a mutuall surrendry of all Writings on both sides the Arch-bishop desired might be approved and confirmed by the Synod that no difference might hereafter happen between his Successours and the heyrs of King Offa. He moreover gave to the same Abbesse another Monastery seated in a place called Pectonege which the devout King Egfrid had bestowd on him to be possessed by a right of inheritance XXIII CHAP. 1.2 c. The Martyrdom of S. Alcmund a Northumbrian Prince 4.5 c. Brithric King of the West-Saxons murdred by his Queen Eadburga For which it was ordained that the wives of succeeding Kings should never have the Title of Queens 1. THE Kingdom of the Northumbers at this time was again most greivously plagued by the Danish Pirats for a most horrible army of them landing in the Northern parts cruelly spoyled the Churches of Hercenes and Tynmouth 2. The same year also Alcmund son of Alred who had been there King was apprehended by the guards of the present Vsurping King Eardulf and by his command was slain together with all those who had been his companions in banishment 3. This Prince Alcmund was son of that King Alred who in the year of Christ seaven hundred seaventy four was by a rebellion of his Subiects driven out of his kingdom and fled to the Picts This Prince willingly followed his Father into banishment the incommodities whereof he bore with a Christian equanimity By such afflictions God disposed this pious Prince for a far richer crown For though by the relation of Mathew of Westminster he is said to have been slain by the cruelty of King Eardulf yet in our Martyrologe he is commemorated in the quality of a Martyr made a sacrifice to God by the inhumanity of the Danes Certain it is that he dyed a violent and uniust death and by posterity has been aâ—ways venerated as a Saint which God approved by many Miâ—racles In the Citty of Darby a magnificent Church was built to his honour called to this day the Church of S. Alcmund Another likewise was erected in Shrewsbury as our Martyrologe testifies where his Name is celebrated among Saints on the nineteenth of March. And in former times a great concourse thither was made especially from the Northern parts to pay their devotions to God in honouring his Saint their iniured countreyman 4. This Century concluded with the death of Brithric King of the West-Saxons by the treacherous cruelty of his Wife The manner thereof is thus described by Mathew of Westminster King Brithric saith he had taken to wife Eadburga daughter to Offa King of the Mercians This woman being exalted to so great honours did not content her self but was restlesse in her ambition to enioy alone all wealth and power Therefore with a tyrannous malice she was wâ—nt to accuse before the King and persecute all the Nobles of the Kingdom and all others who favoured iustice By which means she became the Obiect of the Vniversal hatred both of the Princes and inferiour subiects Because that wicked woman by her flatteries had so insinuated her self into the Kings affection and esteem that whosever she accused were presently either banished or slain Or if she could not obtain this her custom was privatly to destroy them by poison 5. Now there was at that time a certain young man of a Noble family and deeply in the Kings favour against whom the Queen not having any thing of which she could with any pretence of iustice accuse him she provided poyson with which she killed him And a part of this poyson the King unawares taesting immediatly dyed Her purpose then was not that the poison should be given to the King but only to the young man his favourite but by mishap they both drank of it and both presently dyed 6. The King being thus unhappily slain the Queen knowing how universally she was hated in great fear fled away privatly carying with her inestimable treasure And passing the Sea she went to the Emperour-Charles to whom she presented many rich gifts On a certain time 〈◊〉 she was among other Ladies standing in his presence being though a most wicked yet a